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ANCIENT WELL BETWEEN JERUSALEM AND JERICHO.
A/atthew Henry's Commentary.] [PLATE 2


A COMMENTARY
H O L Y B I B L E:
WHEREIN
EACH CHAPTER Is SUMMED UP IN ITS ContFNTs; THE SACRED TEXT INSERTED AT LARGE IN
DISTINOT PARAGRAPHS; EACH PARAGRAPH REDUCED TO ITS PROPER HEADS,
THE SENSE GIVEN, AND LARGELY ILLUSTRATED;
WITH
PRACTICAL REMARKS AND OBSERVATIONS:
BY
ºf
MATTEIEW HENRY, tº
LATE MINISTER OF THE GOSPEL.
A N D M E M O IRS OF HIS LIFE, CHARACTER, A N D W R TTIN G. S.;
BY SIR. J. BICKERTON WILLIAMS, LL.D., F.S.A. .
A NEW AND ILLUSTRATED EDITION.
WITH AN INTRODUCTORY ESSAY, BY THE REV. JOHN STOUGHTON.
VOL. II.
- NEW YORK : -
FUNK & WAGNALLS, 18 AND 20 ASTOR PLACE.
+
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MATTHEW HENRY'S EXPOSITION
OF THE
() LD AND NEW TESTAMENTS.
AN
EXPOSITION,
WITH
PRACTICAL O B S E R W A TI O N S,
OF THE FIFTH BOOK OF MOSES, CALLED
DEUTERONOMY.
This ooost is a repetition of very mucn both of the history and of the laws contained in the three foregoing books ; which repetl
tion Moses delivered to Israel, (both by word of mouth, that it might affect, and by writing, that it might abide,) a little
before his death. There is no new history in it but that of the death of Moses, in the last chapter, nor any new revelation to
Moses, for ought that appears, and therefore the style here is not as before, The Lord spake unto Moses, saying : But the former
'aws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copious
reasonings for the enforcing of them. In this Moses was divinely inspired and assisted, so that this is as truly the word of
the Lord by Moses, as that which was spoken to him with an audible voice out of the tabernacle of the congregation, Levit. i.
The Greek Interpreters called it Deuteronomy, which signifies, the second law ; or, a second edition of the law, not
with amendments, for here needed none, but with additions, for the further direction of the people in divers cases not men
tiºned before. Now, 423
DEUTERONOMY, i.
I. It was much for the honour of the divine law, that it should be thus repeated; how great were the things of that law which
was thus inculcated, and how inexcusable would they be by whom they were counted as a strange thing, Hos. viii. 12.
II. There might be a particular reason for the repeating of it now ; the men of that generation to which the law was first
given, were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, that, if
possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of
Canaan, Moses must read the articles of agreement to them, that they might know uppn what terms and conditions they
were to hold and enjoy that land, and might understand that they were upon their good behaviour in it.
III. It would be of great use to the people to have those parts of the law thus gathered up and put together, which did more
immediately concern them, and their practice ; for the laws which concerned the priests and Levites, and the execution of
their offices, are not repeated ; it was enough for them that they were once delivered ; but in compassion to the infirmities
of the people, the laws of more common concern are delivered a second time. . Precept must be upon precept, and line upon
line, Isa. xxviii. 19. The great and needful truths of the gospel should be often pressed upon people by the ministers of
Christ. To write the same things, (says Paul, Philip. iii. 1.) to me indeed is not grievous, but for you it is safe. What God has
spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded.
- Three ways this book of Deuteronomy was magnified and made honourable. 1. The king was to write a copy of it
with his own hand, and to read therein all the days of his life, ch. xvii. xviii. xix. 2. It was to be written upon great
stones plastered, at their passing over Jordan, ch. xxvii. 2. 3. 3. It was to be read publicly every seventh year, at the feast
of tabernacles, by the priests, in the audience of all Israel, ch. xxxi. 9, &c. The gospel is a kind of Deuteronomy, a
second law, a remedial law, a special law, a law of faith ; by It we are under the law to Christ, and it is a law that makes
the comers therewnto perfect. This book of Deuteronomy begins with a brief rehearsal of the most remarkable events
that had befallen the Israelites since they came from mount Sinai; in the fourth chapter we have a most pathetic exhorta-
tion to obedience; in the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are en-
forced, ch. xxvii. and xxviii. with promises and threatenings, blessings and curses, formed into a covenant, ch. xxix. and
xxx Care is taken to perpetuate the remembrance of these things among them, ch. xxxi. particularly by a song, ch. xxxii.
and so Moses concludes with a blessing, ch. xxxiii. All this was delivered by Moses to Israel in the last month of his
life. The whole book contains the history but of two months; compare ch. i. 3. with Josh. iv. 19. the latter of which was
the thirty days of Israel’s mourning for Moses; see how busy that great and good man was to do good, when he knew that
his time was short : how quick his motion, when he drew near his rest. Thus we have more recorded of what our blessed
Saviour said and did in the last week of his life, than in any other. The last words of eminent persons make, or should
make, deep impressions.—Observe, for the honour of this book, that when our Saviour would answer the devil’s temptations.
with. It is written, he fetched each of his quotations out of this book, Matt. iv. 4; vii. 10.
-
BEFORE CHRist 1451.
CHAP. l.
The first part of Moses's farewel sermon to Israel begins with this chapter,
and is continued to the latter end of the fourth chapter. . In the five first
verses of this chapter we have the date of the sermon, the place where it
was preached, v. 1, 2, 5. and the time when, v. 3, 4. The narrative in
this chapter reminds them, I. Of the promise God made them of the land
of Canaan, v_6–8. II. Of the provision made of judges for them,
v. 9–18. III. Of their unbelt / and murmuring upon the report of
the spies, v. 19–33. IP. Of the seuteuce passed upon them for it, and
the ratification of that sentence, v. 34–46.
{ HESE be the words which Moses spake unto
all Israel on this side Jordan, in the wilder-
mess, in the plain over against the Red sea, between
Paran, and Tophel, and Laban, and Hazeroth, and
Dizahab. 2 (There are eleven days’ journey from
IIoreb, by the way of mount Seir, unto Kadesh–
barnea.) 3 And it came to pass in the fortieth year,
in the eleventh month, on the first day of the month,
that Moses spake unto the children of Israel, accord-
ing unto all that the Lo RD had given him in com—
mandment unto them ; 4 After he had slain Sihon
the king of the Amorites, which dwelt in Heshbon,
and Og the king of Bashan, which dwelt at Astaroth
in Edrei : 5. On this side Jordan, in the land of
Moab, began Moses to declare this law, saying, 6
The LORD our God spake unto us in Horeb, saying;
Ye have dwelt long enough in this mount: 7 Turn
you, and take your journey, and go to the mount of
the Amorites, and unto all the places nigh thereunto,
in the plain, in the hills, and in the vale, and in the
South, and by the sea-side, to the land of the Ca–
naanites, and unto Lebanon, unto the great river, the
river Euphrates. 8 Behold, I have set the land be-
fore you : go in and possess the land which the Lo RD
*ware unto your fathers, Abraham, Isaac, and Jacob,
to give unto them, and to their seed after them.
* We have here, I. The date of this sermon which Moses
preached to the people of Israel A great auditory, no ques-
tion, he had, as many as could crowd within hearing, and
particularly all the elders and officers, the representatives of
the people ; and, probably, it was on the sabbath-day that
be delivered this to them. 1. The place. where they were
Moses repeats the History of Israel.
now encamped, was vm the plavn, wr, the land of Moab, (v. 1,
5.) where they were just ready to enter, Caanan, and engage
in a war with the Canaanites; yet he discourses not to them
concerning military affairs, the arts and stratagems of war,
but concerning their duty to God ; for if they kept themselves
in his fear and favour, he would secure to them the conquest
of the land ; their religion would be their best policy. 2. The
time was near the end of the fortieth year since they came out
of Egypt So long God had borne their manners, and they had
borne their own whiquity, (Numb. xiv. 34.), and now that a
new and more pleasant scene was to be introduced, as a
token for good, Moses repeats the law to them. Thus after
God’s controversy with them on account of the golden calf,
the first and surest sign of God’s being reconciled to them,
was, the renewing of the tables. There is no better evidence
and earnest of God’s favour than his putting his law in our
hearts, Ps. cxlvii. 19, 20.
II. The discourse itself. In general, Moses spake unto them
all that the Lord had gºven him in commandment, v. 3. . Which
intimates, not only that what he now delivered, was for sub-
stance the same with what had formerly been commanded,
but that it was what God now commanded him to repeat. He
gave them this rehearsal and exhortation purely by divine
direction; God appointed him to leave this legacy to the
church. -
He begins his narrative with their removal from mount
Sinai, v. 6. and relates here, l. The orders which God gave
them to decamp, and proceed in their march, v. 6, 7. Ye have
dwelt long enough in this mount, that was the mount that
burned with fire, Heb. xii. 18. and gendered to bondage, Gal
iv. 24. Thither God brought them to humble them, and by
the terrors of the law to prepare them for the land of pro
mise. There he kept them about a year, and then told then:
they had dwelt long enough there, they must go forwaré
Though God brings his people into trouble and affliction, inte
spiritual trouble and affliction of mind, he knows when they
have dwelt long enough in it, and will certainly find a time
the fittest time, to advance them from the terrors of the spirit
of bondage to the comforts of the spirit of adoption. See Rom.
viii. 15. 2. The prospect which he gave them of a happy
and early settlement in Canaan. Go to the land of the Ca-
naanites, v. 7. enter and take possession, it is all your own.
Beheld, I have set the land before you, v. 8. When God cor .
mands us to go forward in our christian course, he sets thc
heavenly Canaan before us for our encouragement.
9 And I spake unto you at that time, saying, J
424
BEFORE CHRIST, 1451.
Israel's history repeated.
DEUTERONOMY, I.
am not able to bear you myself alone : 10 The
LoRD your God hath multiplied you, and, bebold,
ye are this day as the stars of heaven, for multitude.
11 (The Lord God of your fathers make you a
thousand times so many more as ye are, and bless
you, as he hath promised you !) . 12. How can Imy-
self alone bear your cumbrance, and your burden,
and your strife 2 13 Take you wise men, and un-
derstanding, and known among your tribes, and I
will make them rulers over you. 14 And ye an-
swered me, and said, The thing which thou hast
spoken is good for us to do. 15 So I took the chief
of your tribes, wise men, and known, and made them
heads over you, captains over thousands, and cap-
tains over hundreds, and captains over fifties, and
captains over tens, and officers among your tribes.
16 And I charged your judges at that time, saying,
Hear the causes between your brethren, and judge
righteously between every man and his brother, and
the stranger that is with him. 17 Ye shall not re-
spect persons in judgment; but ye shall hear the
small as well as the great; ye shall not be afraid of
the face of man; for the judgment is God’s : and
the cause that is too hard for you, bring it unto me,
and I will hear it. 18 And I commanded you at
that time all the things which ye should do.
Moses here reminds them of the happy constitution of their
government, which was such as might make them all safe and
easy, if it was not their own fault. When good laws were
given them, good men were intrusted with the execution of
them ; which, as it was an instance of God’s goodness to
them, so it was with the care of Moses concerning them ; and,
it should seem, he mentions it here, to recommend himself to
them as a man that sincerely sought their welfare, and so to
make way for what he was about to say to them, wherein he
aimed at nothing but their good.
In this part of his narrative he insinuates to them,
I. That he greatly rejoiced in the increase of their numbers.
He owns the accomplishment of God’s promise to Abraham,
v. 10. Ye are as the stars of heaven for multitude; and prays
for the further accomplishment of it, v. 11. , God make you a
thousand times more ' This prayer comes in, in a parenthesis,
and a good prayer prudently put in cannot be impertinent,
in any discourse of divine things; nor will a pious ejacula.
tion break the coherence, but rather strengthen and adorn it.
But how greatly are his desires enlarged, when he prays that
they might be made a thousand times more than they were !
We are not straitened in the power and goodness of God, why
should we be straitened in our own faith and hope, which
ought to be as large as the promise 2 larger it need not be.
It is from the promise that Moses here takes the measures of
his prayer, The Lord bless you as he hath promised you. And
why might he not hope that they might become a thousand
times more than they were now, when they were now ten thou-
sand times more than they were when they went down into
Egypt, about 250 years ago? Observe, When they were under
the government of Pharaoh, the increase of their numbers
was envied, and complained of as a grievance, Exod. i. 9.. but
now, under the government of Moses, it was rejoiced in, and
prayed for, as a blessing; the comparing of which might give
them occasion to reflect with shame upon their own foily,
When they had talked of making a captain, and returning to
gypt.
II. That he was not ambitious of monopolizing the honour
of the government, and ruling them himself alone, as an ab-
solute monarch, v. 9. Though he was a man as well worthy
of that honour, and as well qualified for the business, as ever
any man was, yet he was desirous that others might be taken
in as assistants to him in the business, and consequently
sharers with him in the honour. I cannot myself alone bear
the burden, v. 12. Magistracy is a burden. Moses himself,
though eminently gifted for it, found it lay heavy on his
shoulders; nay, the best magistrates complain most of the
burden, and are most desirous of help, and most afraid of
undertaking more than they can perform.
III. That he was not desirous to prefer his own creatures,
Ør such as underhand should have a dependence upon him ;
for he leaves it to the people to choose their own judges, to
whom he would grant commissions, not durante bene placito—
Vol. 1. 3 I
to be turned out when he pleased ; but quam div se bene gesserint
—to continue so long as they approved themselves faithful, v. 13.
Take you wise men, that are known to be so among your tribes,
and I will make them rulers. Thus, the apostles directed the
multitude to choose overseers of the poor, and then they or-.
dained them, Acts vi. 3. 6. He directs them to take wise men,
and wnderstanding, whose personal merit would recommend
them ; the rise and original of this nation were so late, that
none of them could pretend to antiquity of race, and nobility
of birth, above their brethren ; and they having all lately
come out of slavery in Egypt, it is probable that one family
was not much richer than another; so that their choice must
be directed purely by the qualifications of wisdom, experience,
and integrity. “Choose those,” says Moses, “whose praise
is in your tribes, and with all my heart, I will make them
rulers.” We must not grudge that God’s work be done by
other hands than ours, provided it be done by good hands.’
IV. That he was in this matter very willing to please the
people, and though he did not in any thing ailm at their ap-
plause, yet in a thing of this nature he would not act without
their approbation: And they agreed to the proposal, v. 14.
The thing which thou hast spoken, is good. This he mentions,
to aggravate the sin of their mutinies and discontents after
this, that the government they quarrelled with was what they
themselves had consented to ; Moses would have pleased them,
if they would have been pleased.
V. That he aimed to edify them, as well as to gratify them ;
for, 1. He appointed men of good characters, v.15. wise men,
and men known ; men that would be faithful to their trust,
and to the public interest. 2. He gave them a good charge,
v. 16, 17. Those that are advanced to honour, must know
that they are charged with business, and must give account
another day of their charge. (I.) He charges them to be dili-
gent and patient. Hear the causes. Hear both sides, hear
them fully, hear them carefully ; for nature hath provided us
with two ears, and he that answereth a matter before he heareth
it, it is folly and shame to him. The ear of the learner is
necessary to the tongue of the learned, Isa. 1. 4. (2.) To be
just and impartial ; Judge righteously. Judgment must be given
according to the merits of the cause, without regard to the
quality of the parties. The natives must not be suffered to
abuse the strangers, any more than the strangers to insult the
natives, or to encroach upon them: the great must not be suffer-
ed to oppress the small, or to crush them, any more than the
Small to rob the great, or to affront them. No faces must be
known injudgment, but unbribed, unbiassed equity must always
pass sentence. (3.) To be resolute and courageous. “Ye shalt
not be afraid of the face of man. Be not overawed to do an ill
thing, either by the clamours of the crowd, or by the menaces
of those that have power in their hands.” And he gave them
a good reason to enforce this charge, for the judgment is God’s.
“You are God’s vicegerents, you act for him, and therefore
must act like him ; you are his representatives, but if you
judge unrighteously, you misrepresent him. The judgment
is his, and therefore he will protect you in doing right; and
will certainly call you to account if you do wrong.” And,
(lastly,) He allowed them to bring all difficult cases to him,
and he would always be ready to hear and determine, and to
make both the judges and the people easy. Happy art thou,
O Israel, in such a prince as Moses was. -
19 And when we departed from Horeb, we went
through all that great and terrible wilderness, which
ye saw by the way of the mountain of the Amo-
rites, as the Lo RD our God commanded us; and we
came to Kadesh-barnea. 20 And I said unto you,
Ye are come unto the mountain of the Amorites,
which the Lord our God doth give unto us. 21
Behold, the Lord thy God hath set the land before
thee: go up and possess it, as the Lord God of thy
fathers hath said unto thee: fear not, neither be dis-
couraged. 22 And ye came near unto me every
one of you, and said, We will send men before us,
and they shall search us out the land, and bring us
word again by what way we must go up, and into
what cities we shall come. 23 And the saying
pleased me well: and I took twelve men of you,
one of a tribe. 24 And they turned, and went up
into the mountain, and came unto the valley of Esh-
col, and searched it out. 25 And they took of the
fruit of the land in their hands, and brought it down
425
BEFORE CHRIST, 1451.
Israel's history repeated.
DEUTER ONOMY, I.
wnto us, and brought us word again, and said, It is
a good land which the Lord our God doth give us.
26 Notwithstanding ye would not go up, but rebelled
against the commandment of the LORD your God:
27 And ye murmured in your tents, and said, Be-
cause the Lo RD hated us, he hath brought us forth
out of the land of Egypt, to deliver us into the hand
of the Amorites, to destroy us. 28 Whither shall
we go up 2 our brethren have discouraged our heart,
saying, The people is greater and taller than we ;
the cities are great, and walled up to heaven: and,
moreover, we have seen the sons of the Anakims
there. 29 Then I said unto you, Dread not, neither
be afraid of them. 30 The Lo RD your God, which
goeth before you, he shall fight for you, according to
all that he did for you in Egypt before your eyes;
31 And in the wilderness, where thou hast seen how
that the Lo Ro thy God bare thee, as a man doth
bear his son, in all the way that ye went, until ye
came into this place. 32 Yet in this thing ye did
not believe the LoRD your God, 33 Who went in
the way before you, to search you out a place to pitch
your tents in, in fire by night, to show you by what
way ye should go, and in a cloud by day. 34 And
the LORD heard the voice of your words, and was
wroth, and sware, saying, 35 Surely there shall
not one of these men of this evil generation see that
good land, which I sware to give unto your fathers,
36 Save Caleb the son of Jephunneh ; he shall see
it; and to him will I give the land that he hath trod-
den upon, and to his children, because he hath
wholly followed the LorºD.
angry with me for your sakes, saying, Thou also
shalt not go in thither. 38 But Joshua the son of
Nun, which standeth before thee, he shall go in thi-
ther: encourage him ; for he shall cause Israel to
inherit it. 39 Moreover, your little ones, which ye
said should be a prey, and your children, which in
that day had no knowledge between good and evil,
they shall go in thither, and unto them will I give
it, and they shall possess it. 40 But as for you, turn
ye, and take your journey into the wilderness, by the
way of the Red sea. 41 Then ye answered and said
unto me, We have sinned against the Lord ; we
will go up, and fight, according to all that the Lord
‘Our God commanded us. And when ye had girded
on every man his weapons of war, ye were ready to
go up into the hill. 42 And the Lord said unto
me, Say unto them, Go not up, neither fight; for I
am not among you ; lest ye be smitten before your
enemies. 43 So I spake unto you ; and ye would
not hear, but rebelled against the commandment of
the LORD, and went presumptuously up into the hill.
44 And the Amorites, which dwelt in that mountain,
came out against you, and chased you as bees do,
and destroyed you in Seir, even unto Hormah. 45
And ye returned, and wept before the Lord ; but the
\,,ORD would not hearken to your voice, nor give ear
anto you. 46 So ye abode in Kadesh many days,
according unto the days that ye abode there.
Moses here makes a large rehearsal of that fata turn which
was given them by their own sins, and God’s wrath, when,
from the very borders of Canaan, the honour of conquering
it, and the pleasure of possessing it, the whole generation was
hurried back into the wilderness, and their carcasses fell there.
It was a memorable story ; we read it in Numb. xiii. and xiv.
; divers circumstances are found here, which are not related
there.
I. He reminds them of their march from Horeb to Kadesh-
barnea, (v. 19.) through that great and terrible wilderness.
This he takes notice of, 1...To make them sensible of the great
goodness of God % ºem, in guiding them through so great a
37 Also the LORD was
wilderness, and protecting them from the mischiefs they were
surrounded with in such a terrible wilderness. The remem-
brance of our dangers should make us thankful for our deli-
verances. 2. To aggravate the folly of those, who, in their
discontent would have gone back to Egypt through the wil-
derness, though they had forfeited, and had no reason to expect,
the divine conduct, in such a retrograde motion. ... •
II. He shows them how fair they stood for Canaan at that
time, v. 20, 21. He told them with triumph, The land is set
before you, go up, and possess it. He lets them see how near
they were to a happy settlement, when they put a bar in their
own door, that their sin might appear the more exceeding sin-
ful. It will aggravate the eternal ruin of hypocrites, that
they were not far from the kingdon, ºf God, and yet came short,
Mark xii. 34. -
III. He lays the blame of sending the spies upon them,
which did not appear in Numbers; there it is said, ch. xiii. 1,
2. that the Lord directed the sending of them, but here we find
that the people first desired it, and God, in permitting it, gave
them up to their own counsels, v. 22. Ye said, we will send men
before ws. Moses had given them God’s word, v. 20, 21. But
they could not find in their hearts to rely upon that; human
policy goes further with them than divine wisdom, and they
will needs light a candle to the sun. As if it were not enough
that they were sure of a God before them, they must send mem
before them.
IV. He repeats the report which the spies brought of the
goodness of the land, which they were sent to survey, v. 24,
25. The blessings which God has promised are truly valua-
ble and desirable, even the unbelievers themselves being
judges: never any looked into the Holy Land, but they must
own it a good land. Yet they represented the difficulties of
conquering it as insuperable, v. 28. as if it were in vain to
think of attacking them either by battle, for the people are
taller than we, or by siege, for the cities are walled up to
heaven; an hyperbole which they made use of to serve their
ill purpose, which was to dishearten the people, and perhaps
they intended to reflect on the God of heaven himself, as if
they were able to defy him, like the Babel-builders, the top
of whose tower must reach to heaven, Gen. xi. 4. Those places
only are walled up to heaven, that are compassed with God’s
favour as with a shield. -
V. He tells them what pains he took with them to encou-
rage them, when their brethren had said so much to discou-
rage them, v. 29. Then I said wnto you, Dread not. Moses
suggested enough to have stilled the tumult, and to have kept
them with their faces toward Canaan. He assured them that
God was present with them, and President among them, and
would certainly fight for them, v. 30. As for proof of his
power over their enemies, he refers them to what they had seen
in Egypt, where their enemies had all possible advantages
against them, and yet were humbled and forced to yield, v.
30. And for proof of God’s good-will to them, and the real
kindness which he intended them, he refers them to what they
ſhad seen in the wilderness, v. 31, 33. through which they had
been guided by the eye of divine wisdom, in a pillar of cloud
and fire, which guided both their motions and their rests; and
had been carried in the arms of divine grace, with as much care
and tenderness as ever any child was borne in the arms of a nur-
sing-father. And was there any room left to distrust this God?
Or were they not the most ungrateful people in the world, who,
after such sensible proofs of the divine goodness, hardened their
hearts in the day of temptation ? Moses had complained once that
God had charged him to carry this people as a nursing-father
doth the sucking-child, Numb. xi. 12. But here he owns that it
was God that so carried them, and perhaps this is alluded to,
Acts xiii. 18. where he is said to bear them, or to suffer their
7/7 (17777.627°S. - •
VI. He charges them with the sin which they were guilty
of upon this occasion. Though those whom he was now speak-
ing to were a new generation, yet he lays, it upon them, Ye
rebelled, and ye murmured ; for many of these were then in
being, though under twenty years old, and perhaps were en-
gaged in the riot; and the rest inherited their fathers’ vices,
and smarted for them. Observe what he lays to their charge.
1. Disobedience, and rebellion against God's law. Ye would
not go up, but rebelled, v.26. The rejecting of God's favours
is really a rebelling against his authority. 2. Invidious re-
flections upon God’s goodness. They basely suggested, v. 27.
Because the Lord hated us, he brought ws out of Egypt. What
could have been more absurd, more disingenuous, and more
reproachful to God 7 3. An unbelieving heart at the bottom
of all this, v. 32. Ye did not believe the Lord your God. All
your disobedience to God’s laws, and distrust of his power
and goodness, flow from a disbelief of his word. A sad pass
BEFORE CHRIST, 1451.
Israel's history repeated.
|DEUTER ONOMY, HI.
it is come to with us, when the God of eternal truth cannot
be believed. 4-
VII. He repeats the sentence passed upon them for this.
sin, which now they had seen the execution of 1. They
were all condemned to die in the wilderness, and none of them
must be suffered to enter Canaan, except Caleb and Joshua,
v. 34, 36. So long they must continue their wanderings in
the wilderness, that most of them would drop off of course,
and the youngest of them should be cut off. Thus they could
not enter in because of whbelief. It was not the breach of any
of the commands of the law that shut them out of Canaan; no,
not the golden calf, but their disbelief of that promise which
was typical of gospel-grace, to signify that no sin will ruin us
but unbelief, which is a sin against the remedy. 2. Moses
himself afterwards fell under God’s displeasure, for a hasty
word which they provoked him to speak, v. 37. The Lord was
angry with me #. your sakes. Because all the old stock must
go off, Moses himself must not stay behind. Their unbelief
let death into the camp, and, having entered, even Moses
falls within his commission. 3. Yet here is mercy mixed with
wrath. (1.) That though Moses might not º: them into
Canaan, Joshua should, v. 38. Encourage him ; for he would
be discouraged from taking up a government which he saw
Moses himself fall under the weight of ; but let him be as-
sured that he shall accomplish that for which he is raised up,
he shall cause Israel to inherit it. Thus what the law could not
do in that it was weak, Jesus, our Joshua, does by bringing
in the better hope. (2.) That though this generation should
not enter into Canaan, the next should, v. 39. As they had
been chosen for their fathers' sakes, so their children might
justly have been rejected for their sakes. But mercy rejoiceth
against judgment. .
III. He reminds them of their foolish and fruitless attempt
to get this sentence reversed, when it was too late. 1. They
tried it by their reformation in this particular; whereas they
had refused to go up against the Canaanites, now they would
go up, in all haste, and they girded on their weapons of war
for that purpose, v. 41. Thus, when the door is shut, and
the day of grace over, there will be found those that stand
without and knock. But this, which looked like a reforma-
tion, proved but a farther rebellion; God, by Moses, prohi-
bited the attempt, v. 42. Yet they went presumptuously up to
the hill, v. 43. acting now in contempt of the threatening, as
before in contempt of the promise, as if they were governed
by a spirit of contradiction ; and it sped accordingly, v. 44.
they were chased and destroyed, and by this defeat which
they suffered, when they had provoked God to leave them,
they were taught what success they might have had if they
had kept themselves in his love. 2. They tried by their
prayers and tears to get the sentence reversed, v. 45. They
returned and wept before the Lord. While they were fretting'
and quarrelling, it is said, Numb. xiv. 1. they wept that night :
those were tears of rebellion against God, these were tears of
repentance and humiliation before God. Note, Tears of dis-
content must be wept over again; the sorrow of the world
worketh death, and is to be repented of; it is not so with
godly sorrow, that will end in joy. But their weeping was
all to no purpose, The Lord would not hearken to your voice,
because ye would not hearken to his ; the decree was gone
forth, and, like Esau, they found no place of repentance,
though they sought it carefully with tears.
CHAP. II.
Moses in this chapter proceeds in the rehearsal of God's providences con-
cerning Israel in their way to Canaan, yet preserves not the record of
any thing that happened #, their tedious march back to the Red-sea,
in which they were almost 38 years, but passes that over in silence, as a
dark time ; and makes his narrative to begin again when they faced
about toward Canaan, v.1–3, and drew toward the countries that were
inhabited, concerning which God here gives them direction. . I. What
nations they must not give any disturbance to. 1. Not to the Edomites,
v. 4-8. 2. Not to the Moabites, v. 9. of the antiquities of whose coun.
try, with that of the Edomites, he gives some account, v. 10–12. And
Aére comes in an account of their passing the river Zered, v. 13–16.
3. Not to the 4mmonites, of whose country here is some account given,
v. 17–23. II. What nations they should attack and conquer. They
must begin with Sihon, king of the Amorites, v.24, 25, 26. And ag.
cordingly, I. They had a fair occasion of quarrelling with him, v. 26–32.
2. God gave them a complete victory over him, v. 33–37.
1 THEN we turned, and took our journey into
|- the wilderness, by the way of the Red sea, as
the LoRD spake unto me; and we compassed mount
Seir many days. 2 And the LORD spake unto me,
saying, 3 Ye have compassed this mountain long
enough : turn you northward. 4 And command
—"
—w
thou the people, saying, Ye are to pass through the
coast of your brethren the children of Esau, which
dwell in Seir ; and they shall be afraid of you : take
ye good heed unto yourselves therefore : 5 Meddle
not with them ; for I will not give you of their land,
no not so much as a foot breadth, because I have
given mount Seir unto Esau for a possession. 6 Ye
shall buy meat of them for money, that ye may eat;
and ye shall also buy water of them for money, that
ye may drink. 7 For the Lo RD thy God hath
blessed thee in all the works of thy hand; he know-
eth thy walking through this great wilderness: these
forty years the Lord thy God hath been with thee,
thou hast lacked nothing.
Here is, I. A short account of the long stay of Israel in the
wilderness; We compassed mownt Seir many days, v. 1. Near
thirty-eight years they wandered in the deserts of Seir ; pro-
bably, in some of their rests they stayed several years, and
never stirred ; God by this not only chastised them for their
murmuring and unbelief, but, 1... Prepared them for Canaan
by humbling them for sin, teaching them to mortify their
lusts, to follow God, and to comfort themselves in him. It is
a work of time to make souls meet for heaven, and it must be
done by a long train of exercises. 2. He prepared the Ca-
naanites for destruction, all this time the measure of their
iniquity was filling up ; and though it might have been im-
proved by them as a space to repent in, it was abused by them
to the hardening of their hearts. Now that the host of Israel
was once repulsed, and after that, was so long entangled,
and seemingly lost in the wilderness, they were secure, and
thought the danger was over from that quarter, which would
make the next attempt of Israel upon them the more dreadful.
II. Orders given them to turn toward Canaan. Though God
contend long, he will not contend for ever. Though Israel
may be long kept waiting for deliverance and enlargement, it
will come at last; The vision is for an appointed time, and at
the end it shall speak, and not lie. - -
III. A charge given them not to annoy the Edomites: 1.
They must not offer any hostility to them as enemies, v. 4, 5.
Meddle not with them. (1.) They must not improve the ad-
vantage they had against them, by the fright they would be
put into upon Israel’s approach. “ They shall be afraid of
vow, knowing your strength and numbers, and the power of
God engaged for you; but think not that because their fears
make them an easy prey, you may therefore prey upon them ;
no, take heed to yourselves.” There is need of great caution
and a strict government of our own spirits, to keep ourselves
from injuring those whom we have an advantage against. Or,
this caution is given to the princes; they must not only not
meddle with the Edomites themselves, but not permit any of
the soldiers to meddle with them. (2.) They must not avenge
upon the Edomites the affront they gave them in refusing them
passage through their country, Numb. xx. 21. Thus before
God brought Israel to destroy their enemies in Canaan, he
taught them to forgive their enemies in Edom. (3.) They
must not expect to have any part of their land given them for
a possession; mount Seir was already settled upon the Edom-
ites, and they must not, under pretence of God’s covenant and
conduct, think to seize for themselves all they could lay hands
on. Dominion is not founded in grace. God’s Israel shall
be well placed, but must not expect to be placed alone in the
midst of the earth, Isa. v. 8. 2. They must trade with them
as neighbours: buy meat and water of them, and pay for what
they bought, v. 6. religion must never be made a cloak for
injustice. The reason given, v. 7. is because God hath
blessed thee, and hitherto thou hast lacked nothing ; and
therefore, (1.) “Thou needest not beg ; scorn to be beholden
to Edomites, when thou hast a God all-sufficient to depend
upon. Thou hast wherewithal to pay for what thou callest
for, (thanks to the divine blessing !) use therefore what thou
hast, use it cheerfully, and do not spunge upon the Edomites.”
(2.) “Therefore thou must not steal. Thou hast experienced
the care of the divine providence concerning thee, in confi-
dence of which, for the future, and in a firm belief of its suffi-
ciency, never use any indirect methods for thy supply. Live
by thy faith, and not by thy sword.” -
8 And when we passed by from our brethren the
children of Esau, which dwelt in Seir, through the
way of the plain from Elath, and from Ezion-gaber,
we turned, and passed by the way; the wilderness
27
BEFoRE CHRIST, 1451.
Israel's history 'repeated.
DEUTER ONOMY, II.
Emims.
of Moab. , 9 And the Lord said unto me, Distress
not the Moabites, neither contend with them in bat-
tle; for I will not give thee of their land for a pos-
session, because I have given Ar unto the children
of Lot for a possession. 10 The Emims dwelt there-
in in times past, a people great, and many, and tall,
as the Anakims; 11 Which also were accounted
giants, as the Anakims; but the Moabites call them
12 The Horims also dwelt in Seir before-
time; but the children of Esau succeeded them,
when they had destroyed them from before them, and
dwelt in their stead; as Israel did unto the land of
his possession, which the Lord gave unto them. 13
Now rise up, said I, and get you over the brook
Zered : And we went over the brook Zered. 14
And the space in which we came from Kadesh–
barnea, until we were come over the brook Zered,
was thirty and eight years; until all the generation
of the men of war were wasted out from among the
host, as the Lo RD sware unto them. 15 For indeed
the hand of the LoRD was against them, to destroy
them from among the host, until they were con–
sumed. 16 So it came to pass, when all the men
of war were consumed and dead from among the
people, 17 That the LoRD spake unto me, saying,
18 Thou art to pass over through Ar, the coast of
Moab, this day. 19 And when thou comest nigh
over against the children of Ammon, distress them
not, nor meddle with them : for I will not give thee
of the land of the children of Ammon any posses-
sion; because I have given it unto the children of
Lot for a possession. 20 (That also was accounted
a land of giants: giants dwelt therein in old time;
and the Ammonites called them Zamzummims; 21
A people great, and many, and tall, as the Anakims;
but the Lord destroyed them before them; and they
succeeded them, and dwelt in their stead : 22 As
he did to the children of Esau, which dwelt in Seir,
when he destroyed the Horims from before them;
and they succeeded them, and dwelt in their stead
even unto this day: 23 And the Avims which dwelt
in Plazerim even unto Azzah, the Caphtorims,
which came forth out of Caphtor, destroyed them,
and dwelt in their stead.) -
It is observable here that Moses, speaking of the Edomites,
v. 8. calls them owr brethren, the children of Esau ; though
they had been unkind to Israel, in refusing them a peaceable
passage through their country, yet he calls them brethren.
For though our relations fail in their duty to us, we must re-
tain a sense of the relation, and not be wanting in our duty to
them, as there is occasion.
Now in these verses we have,
I. The account which Moses gives of the original of the
nations which he had here occasion to speak of; the Moabites,
Edomites, and Ammonites. We know very well, from other
parts of his history, whose posterity they were, but here he
tells us how they came to those countries in which Israel
found them ; they were not the aborigines, or first planters.
But, 1. The Moabites dwelt in a country which had belonged
to a numerous race of giants, called Emims, that is, terrible
ones; as tall as the Anakims, and perhaps more fierce, v. 10,
11. 2. The Edomites in like manner dispossessed the Horims
from mount Seir, and took their country, v. 12. and again, v.
22. of which we read, Gen. xxxvi. 20. 3. The Ammonites
likewise got possession of a country that had formerly been in-
hahited by giants, called Zamzummims, crafty men, or wicked
men, v. 20, 21. probably, the same that are called Zuzims, Gen.
.xiv. 5. He illustrates these remarks by an instance older than
any of these ; the Caphtorims (who were akin to the Philis-
times, Gen. x. 14.) drove the Avims out of their country, and
took possession of it, v. 23. The learned Bishop Patrick Sup-
poses these Avites, being expelled hence, to have settled in
Assyria, and to be the same people we read of under that name,
2 Kings xvii. 31. Now these revolutions are recorded, (1.)
To show how soon the world was peopled after the flood, so
well peopled, that,jen a family grew numerous, they could
—t
not find a place to settle in, at least in that part of the world,
but they must drive out those that were already settled. (2.j
To show that the race is not to the swift, nor the battle to the
strong. . Giants were expelled by those of ordinary stature -
for, probably, these giants, like those before the flood, (Gen.
yi. 4.) were notorious for impiety and oppression, which
brought the judgments of God upon them, against which their
great strength would be no defence. (3.) To show what un-
certain things worldly possessions are, and how often they
change their owners; it was so of old, and ever will be so.
Families decline, and from them estates are transferred to fa-
milies that increase; so little constancy or continuance is
there in these things! (4.) To encourage the children of Is-
rael, who were now going to take possession of Canaan, against
the difficulties they would meet with, and to show the unbe-
lief of those that were afraid of the sons of Anak, to whom
the giants, here said to be conquered, are compared, v. II,
21. If the providence of God had done this for Moabites and
Ammonites, much more would his promise do it for Israel his
peculiar people. -
I. The advances which Israel made toward Canaan. They
passed by the way of the wilderness of Moab, v. 8. and then went
over the brook or vale of Zered, v. 13. and there Moses takes
notice of the fulfilling of the word which God had spoken
concerning them ; that none of those that were numbered at
mount Sinai, should see the land that God had promised,
Numb. xiv. 23. According to that sentence, now that they
began to set their faces toward Canaan, and to have it in their
eye, notice is taken of their being all destroyed and consumed,
and not a man of them left, v. 14. Common providence, we
may observe, in about 38 years, ordinarily raises a new gene-
ration, so that in that time few remain of the old one; but
here it was entirely new, and none at all remained but Caleb
and Joshua : for indeed the hand of the Lord was against them,
v., 15. Those cannot but waste, until they are consumed,
who have the hand of God against them. Observe, Israel is
not called to engage with the Canaanites till all the men of
war, the veteran regiments, that had been used to hardship,
and had learned the art of war from the Egyptians, were con-
Sumed and dead from among the people, v. 16. that the conquest
of Canaan, being effected by a host of new-raised men, trained
up in a wilderness, the excellency of the power might the more
plainly appear to be of God, and not of men.
... III. The caution given them, not to meddle with the Moab-
ites or Ammonites, whom they must not disseize, nor so
much as disturb in their possessions. Distress them not, nor
contend with them, v. 9. Though the Moabites aimed to ruin
Israel, Numb. xxii. 6. yet Israel must not aim to ruin them.
If others design us a mischief, that will not justify us in de-
signing them a mischief. But why must not the Moabites and
Ammonites be meddled with ? 1. Because they were the
children of Lot, v. 9, 19. righteous Lot, who kept his integrity
in Sodom. Note, Children often fare the better in this world
for the piety of their ancestors; the seed of the upright,
though they degenerate, yet are blessed with temporal good
things. 2. Because the land they were possessed of was
what God had given them, and he did not design it for Is-
rael. Even wicked men have a right to their worldly posses-
sions, and must not be wronged. The tares are allowed their
place in the field, and must not be rooted out until the har-
vest. God gives and preserves outward blessings to wicked.
men, to show that these are not the best things, but he has.
better in store for his own children.
24 Rise ye up, take your journey, and pass over
the river Arnon: behold, I have given into thy hand.
Sihon the Amorite, king of Heshbon, and his land:
begin to possess it, and contend with him in battle.
25 This day will I begin to put the dread of thee
and the fear of thee upon the nations that are under
the whole heaven, who shall hear report of thee, and
shall tremble, and be in anguish because of thee.
26 And I sent messengers out of the wilderness of
Kedemoth, unto Sihon king of Heshbon, with words.
of peace, saying, 27 Let me pass through thy land :
I will go along by the high way; I will neither turn
unto the right hand nor to the left. 28 Thou shalt
sell me meat for money, that I may eat; and give .
me water for money, that I may drink : only I will
pass through on my feet; 29 (As the children of
Esau which dwell in Seir, and the Moabites which
dwell in Ar, did unto me;) until I shall pass over.
BEFoRE CHRIST, 1451.
Israel's history repeated.
DEUTERONOMY, III.
Jordan into the land which the Lo RD our God giveth
us. 30 But Sihon king of Heshbon would not let us
pass by him: for the Lord thy God hardened his
spirit, and made his heart obstinate, that he might
deliver him into thy hand, as appeareth this day.
31 And the Lord said unto me, Behold, I have be-
gun to give Sihon and his land before thee: begin
to possess, that thou mayest inherit his land. 32
Then Sihon came out against us, he and all his peo-
ple, to fight at Jahaz. 33 And the Lord our God
delivered him before us; and we smote him, and
his sons, and all his people. 34 And we took all
his cities at that time, and utterly destroyed the men,
and the women, and the little ones, of every city;
we left none to remain : 35. Only the cattle we
took for a prey unto ourselves, and the spoil of the
cities which we took. 36 From Aroer, which is by
the brink of the river of Arnon, and from the city
that is by the river, even unto Gilead, there was not
one city too strong for us: the Lo RD our God deli–
vered all unto us. 37 Only unto the land of the
children of Ammon thou camest not, nor unto any
place of the river Jabbok, nor unto the cities in the
mountains, nor unto whatsoever the Lord our God
forbade us. -
God having tried the self-denial of his people, in forbidding
them to meddle with the Moabites and Ammonites, and they
having quietly passed by those rich countries, and, though
Superior in number, not made any attack upon them, heré he
irecompenses them for their obedience, by giving them pos-
session of the country of Sihon king of the Amorites. If we
forbear what God forbids, we shall receive what he promises,
and shall be no losers at last by our obedience, though it may
seem for the present to be our loss. Wrong not others, and
God shall right thee.
..I. God gives them commission to seize upon the country of
Sihon king of Heshbon, v.24, 25. This was then God’s way
of disposing of kingdoms, but such particular grants are not
now either to be expected or pretended. In this commission
observe, 1. Though God assured them that the land should
be their own, yet they must bestir themselves, and contend in
'battle with the enemy. What God gives, we must endeavour
to get. 2. God promises that when they fight, he will fight
for them. Do you begin to possess it, and I will begin to put
the dread of you upon them. God would dispirit the enemy,
and so destroy them ; would magnify Israel, and so terrify
all †e against whom they were commissioned. See Exod.
XV. 14.
II. Moses sends to Sihon a message of peace, and only begs
a passage through his land, with a promise to give his country
no disturbance, but the advantage of trading for ready money
with so great a body, v.26—29. Moses herein did neither dis-
obey God, who bid him contend with Sihon, nor dissemble with
Sihon ; but doubtless it was by divine direction that he did
it, that Sihon might be left inexcusable, though God hardened
his heart. This may illustrate the method of God’s dealing
with those to whom he gives his gospel, but does not give
grace to believe it.
III. Sihon began the war, v. 32. God having made his
heart obstinate, and hid from his eyes the things that belonged
to his peace, v. 30. that he might deliver him into the hand of
Israel. Those that meddle with the people of God, meddle
to their own hurt; and God sometimes ruins his enemies by
their own resolves. See Mic. iv. 11—13. Rev. xvi. 14.
IV. Israel was victorious. 1. They put all the Amorites
to the sword, men, women, and children, v. 33, 34. this they
did as the executioners of God’s wrath; now the measure of
the Amorites’ iniquity was full, Gen. xv. 16. and the longer
it was in the filling, the sorer was the reckoning at last. This
was one of the devoted nations; they died not as Israel’s
enemies, but as sacrifices to divine justice, in the offering of
which sacrifices Israel was employed, as a kingdom of priests.
The case being therefore extraordinary, it ought not to be
drawn into a precedent for military executions, which make
no distinction, and give no quarter : they will have judgment
without mercy, that show no mercy. 2. They took possession
of all they had ; their cities, v. 34. their goods, v. 35. and
their land, v. 36. The wealth of the sinner is laid up for the
just. What a new world did Israel now come into" Most
ºf them were born, and had lived all their days, in a vast
stead, which was showed as a rarity in their chief city.
—-ºl
howling wilderness, where they knew not what either fields or
cities were, had no houses to dwell in, and neither sowed nor
reaped : and now of a sudden to become masters of a country
so well built, so well husbanded, this made them amends for
their long waiting, and yet it was but the earnest of a great
deal more. Much more joyful will the change be which holy
souls will experience, when they remove out of the wilderness
of this world, to the better country, that is, the heavenly ; to the
city that has foundations.
CHAP. III.
Moses in this chapter relates, I. The conſt of Og, king of Bashan, ana
the seizing of his country, v. 1–11. TI. The distribution of these new
conquests to the two tribes and a half v. 12–17. Under certain provisos
and limitations, v. 18–20. III. The encouragement given to Joshua
to carry on the war which was so gloriously begun, p. 21, 22. IP.
Moses's request to go over into Canaan, v. 23–25. With the denial of
that request, but the grant of an equivalent, v. 26–29. .
I HEN we turned, and went up the way to Ba-
shan : and Og the king of Bashan came out
against us, he and all his people, to battle at Edrei.
2 And the LoRD said unto me, Fear him not : for I
will deliver him, and all his people, and his land,
into thy hand; and thou shalt do unto him as thou
didst unto Sihon king of the Amorites, which dwelt
at Heshbon. 3 So the Lo RD our God delivered
into our hands Og also, the king of Bashan, and all
his people: and we smote him, until none was left
to him remaining. 4 And we took all his cities at
that time; there was not a city which we took not
from them, threescore cities, all the region of Argob,
the kingdom of Ogin Bashan. 5 All these cities were
fenced with high walls, gates and bars; beside un-
walled towns a greatmany. 6 And we utterly destroy-
ed them, as we did unto Sihon king of Heshbon, utterly
destroying the men, women, and children, of every
city. 7 But all the cattle, and the spoil of the
cities, we took for a prey to ourselves. 8 And we
took at that time, out of the hand of the two kings
of the Amorites, the land that was on this side Jor-
dan, from the river of Arnon unto Mount Hermon;
9 (Which Hermon the Sidonians call Sirion; and
the Amorites call it Shenir ;) 10 All the cities of the
plain, and all Gilead, and all Bashan, unto Salchah
and Edrei, cities of the kingdom of Og in Bashan.
11 For only Og king of Bashan remained of the
remnant of giants: behold, his bedstead was a bed-
stead of iron : is it not in Rabbath of the children of
Ammon 2 nine cubits was the length thereof, and
four cubits the breadth of it, after the cubit of a
Iſla Iſle
We have here another brave country delivered into the hand
of Israel, that of Bashan ; the conquest of Sihon is often men-
tioned together with that of Og, to the praise of God, the
rather because in these, Israel’s triumphs began, Ps. cxxxv.
11 ; czXxvi. 19, 20.
See, I. How they got the mastery of Og, a very formidable
prince. 1. Very strong, for he was of the remnant of the gi-
ants, v. 11, his personal strength was extraordinary ; a monu-
ment of which was preserved by the Ammonites in his º,
OUI
might guess at his weight by the materials of his bedstead, it
was iron, as if a bedstead of wood were too weak for him to
trust to ; and you might guess at his stature by the dimensions
of it, it was mine cubits long, and four cubits broad ; which,
supposing a cubit to be but half a yard, (and some learned
men have made it appear to be somewhat more,) was four
yards and a half long, and two yards broad; and if we allow
his bedstead to be two cubits longer than himself, and that is
as much as we need allow, he was three yards and a half
high, double the stature of an ordinary man, and every way
proportionable, yet they smote him, v. 3. Note, When God
pleads his people's cause, he can deal with , giants as with
grasshoppers. No man’s might can secure him against the
Almighty. The army of Og was very powerful, for he had
the command of sixty fortified cities, beside unwalled towns,
v. 5. Yet all this was nothing before God’s Israel, when they
came with commission to destroy him. 2. He was very stout
and daring ; he came out against Israel to battle v. 1. It was
T}EFORE CHRIST, 1452.
Israel's history repeated.
DEUTERONOMY, III.
wonderful that he did not take warning by the ruin of Sihon,
and send to desire conditions of peace; but he trusted to his
own strength, and so was hardened to his destruction. Note,
Those that are not awakened by the judgments of God upon
others, but persist in their defiance of Heaven, are ripening
apace for the like judgments upon themselves, Jer. iii. 8.
God bade Moses not fear him, v. 2. If Moses himself was so
strong in faith as not to need the caution, yet it is probable
that the people needed it; and for them these fresh assur-
ances are designed, “I will deliver him into thine hand ; not
only deliver thee out of his hand, that he shall not be thy
ruin, but deliver him into thy hand, that thou shalt be his
ruin, and make him pay dear for his attempt.” He adds,
Thou shalt do to him as thow didst to Sihon ; intimating that
they ought to be encouraged by their former victory to trust
in God for another victory, for he is God, and changeth not.
II. How they got possession of Bashan, a very desirable
country. They took all the cities, v. 4. and all the spoil of
them, v. 7. They made them all their own, v. 10. So that
now they had in their hands all that fruitful country which
lay east of Jordan, from the river Arnon writo Hermon, v. 8.
Their conquering and possessing of these countries was in-
tended, not only for the encouragement of Israel in the wars
of Canaan, but for the satisfaction of Moses before his death;
because he must not live to see the completing of their victory
and settlement, God thus gives him a specimen of it. Thus
the Spirit is given to them that believe, as the earnest of their
inheritance, until the redemption of the purchased possession.
12 And this land, which we possessed at that
time, from Aroer, which is by the river Arnon, and
half mount Gilead, and the cities thereof, gave I
unto the Reubenites, and to the Gadites. 13 And
the rest of Gilead, and all Bashan, being the king-
dom of Og, gave I unto the half tribe of Manasseh;
all the region of Argob, with all Bashan, which was
called the land of giants. 14 Jair the son of Ma-
masseh took all the country of Argob, unto the coasts
of Geshuri and Maachathi: and called them after
his own name, Bashan-havoth-jair, unto this day.
15 And I gave Gilead unto Machir. 16 And unto
the Reubenites, and unto the Gadites, I gave from
Gilead even unto the river Arnon, half the valley,
and the border, even unto the river Jabbok, which
is the border of the children of Ammon : 17 The
plain also, and Jordan, and the coast thereof, from
Chinnereth even unto the sea of the plain, even the
salt sea, under Ashdoth-Pisgah eastward. 18 And
I commanded you at that time, saying, The LoRD
your God hath given you this land to possess it: ye
shall pass over armed before your brethren the chil-
dren of Israel, all that are meet for the war. 19 But
your wives, and your little ones, and your cattle,
(for I know that ye have much cattle,) shall abide
in your cities which I have given you; 20 Until
the LoRD have given rest unto your brethren, as well
as unto you, and until they also possess the land
which the LoRD your God hath given them beyond
Jordan: and then shall ye return every man unto
his possession which I have given you. *
Having showed how this country which they were now in,
was conquered, in these verses he shows how it was settled
upon the Reubenites, Gadites, and half-tribe of Manasseh,
which we had the story of before, Numb. xxxii. Here is the
rehearsal. - -
1. Moses specifies the particular parts of the country that
were allotted to each tribe; especially the distribution of the
lot to the half-tribe of Manasseh, the subdividing of which
tribe is observable. Joseph was divided into Ephraim and
Manasseh ; Manasseh was divided into one half on the one
side Jordan, and the other half on the other side : that here
on the east side Jordan was again divided into two great
families, which had their several allotments, Jair, v. 14.
Machir, v. 15. and perhaps Jacob’s prediction of the smallness
of that tribe was now accomplished in these divisions and
subdivisions. Observe, that Bashan is here called the land
3. the giants, because it had been in their possession, but
g was the last of them. These giants, it seems, had lost
their country, anºwere rooted out of it sooner than any of
O
no more unto me of this matter.
which thou shalt see.
their neighbours; for they, who presuming upon their strength
and stature, had their hand º every man, had every
man’s hand against them, and went down slain to the pit,
though they were the terrror of the mighty in the land of
the living. & • . * *
2. He repeats the condition of the grant which they had
already agreed to, v. 18–20. That they should send a
strong detachment over Jordan to lead the van in the conquest
of Canaan, who should not return to their families, at least
not to settle, (though for a time they might retire thither into
winter-quarters, at the end of a campaign,) till they had seen
their brethren in as full possession of their respective allot-
ments, as themselves were now in of theirs. They must here-
by be taught not to look at their own things only, but at the
things of others, Phil. ii. 4. It ill becomes an Israelite to be
selfish ; and to prefer any private interest befere the public
welfare. When we are at rest, we should desire to see our
brethren at rest too, and should be ready to do what we can
towards it; for we are not born for ourselves, but are mem-
bers one of another. A good man cannot rejoice much in the
comforts of his family, unless withal he sees peace wpon Israel,
Ps. cxxviii. 6. - -
21 And I commanded Joshua at that time, say-
ing, Thine eyes have seen all that the LoRD your
God hath done unto these two kings: so shall the
LORD do unto all the kingdoms whither thou pass-
est. 22 Ye shall not fear them : for the Lord your
God he shall fight for you. 23 And I besought the
LoRD at that time, saying, 24 O Lord God, thout
hast begun to show thy servants thy greatness, and thy
mighty hand: for what God is there in heaven or in
earth that can do according to thy works, and accord-
ing to thy might? 25 I pray thee let me go over, and
see the good land that is beyond Jordan, that goodly
mountain, and Lebanon. 26 But the Lo RD was wroth.
with me for your sakes, and would not hear me: and
the Lord said unto me, Let it suffice thee; speak
27 Get thee up into
the top of Pisgah, and lift up thine eyes westward, and
northward, and southward, and eastward, and behold
it with thine eyes: for thou shalt not go over this Jor-
dan. 28 But charge Joshua, and encourage him,
and strengthen him : for he shall go over before this
people, and he shall cause them to inherit the land
29 So we abode in the val-
ley over against Beth-peor. -
Here is, I. The encouragement which Moses gave to
Joshua, who was to succeed him in the government, v. 21,
22. He commanded him not to fear. Thus those that are
aged and experienced in the service of God, should do all they
can to strengthen the hands of those that are young, and set-
ting out in religion. Two things he would have him consider
for his encouragement. 1. What God, had done. Joshua.
had seen what a total defeat God had given by the forces of
Israel to these two kings, and from thence he might easily
infer, so shall the Lord do to all the rest of the kingdoms, which
we are to make war upon. He must not only infer from thence,
that thus the Lord can do with them all, for his arm is not
shortened, but, thus he will do, for his purpose is not changed;
he that has begun, will finish ; as for God, his work is perfect.
Joshua had seen it with his own eyes. And the more we have
seen of the instances of divine wisdom, power, and goodness,
the more inexcusable we are, if we fear what flesh can do winto
ws. 2. What God had promised. The Lord your God he
shall fight for you ; and that cause cannot but be victorious,
which the flord of Hosts fights for. If God be for us, who can
be against us, so as to prevail? We reproach our Leader if
we follow him trembling.
II. The prayer which Moses made for himself, and the
answer which God gave to that prayer. gº e
1. His prayer was, That, if it were God’s will, he might go
before Israel over Jordan into Canaan. At that time, When
he had been encouraging Joshua to fight Israel's battles, tak-
ing it for granted that he must be their leader; upon that
occasion, he was touched with an earnest desire to go over
himself, which expresses itself not in any passionate and im-
patient complaints, or reflections upon the sentence he was
under, but in humble prayers to God for a gracious reversing
of it.' I besought the Lord. . Note, We should never allow
any desires in our hearts, which we cannot in faith offer up to
BEFoRE CHRIST, 1451.
Echortations to obedience.
DEUTER ONOMY, IV.
God by prayer: and what desires are innocent, let them be
presented to God...We have not, because we ask not... . .
Observe, (1.) What he pleads here. Two things. [1..] The
eat experience which he had had of God’s goodness to him
in what he had done for Israel. “Thou hast begun to show
thy servant thy greatness. Lord, perfect what thou hast be-
gun. Thou hast given me to see thy glory in the conquest of
these two kings, and the sight has affected me with wonder
and thankfulness; O let me see more of the outgoings of my
Gcd, my King! This great work, no doubt, will be carried
on and completed, let me have the satisfaction of seeing it.”
Note, The more we see of God’s glory in his works, the more
we shall desire to see. The works of the Lord are great, and
therefore are sought out more and more of all them that have
pleasure therein. [2.] The good impressions that had been
made upon his heart by what he had seen; for what God is
there in heaven or earth, that can do according to thy works 1
The more we are affected with what we have seen of God,
and of his wisdom, power, and goodness, the better we are
prepared for further discoveries. Those shall see the works
of God, that admire him in them. Moses had thus expressed
himself concerning God and his works, long before, Exod.
xv. 11. and he still continues of the same mind, that there are
no works worthy to be compared with God’s works, Ps.
lxxxvi. 8. \
(2.) What he begs. I pray thee, let me go over, v. 25. God
had said, he should not go over ; yet he prays that he might;
not knowing but that the threatening was conditional, for it
was not ratified with an oath, as that concerning the people
was, that they should not enter. Thus Hezekiah prayed for
his own life, and David for the life of his child, after both had
been expressly threatened ; and the former prevailed, though
the latter did not. Moses remembered the time, when he had
by prayer prevailed with God to recede from the declarations
which he had made of his wrath against Israel, Exod. xxxii.
14. And why might he not hope in like manner to prevail
for himself? Let me go over and see the good land. Not, “Let
me go over to be a prince and a ruler there ; ” he seeks not
his own honour, is content to resign the government to
Joshua ; but, “Let me go to be a spectator of thy kindness
to Israel; to see what I believe concerning the goodness of
the land of promise.” How pathetically does he speak of
Canaan, that good land, that goodly mountain / Note, Those
may hope to obtain and enjoy God’s favours, that know how
to value them. What he means by that goodly mountain, we
may learn from Ps. lxxviii. 54. where it is said of God’s
Israel, that he brought them to the border of his sanctuary, even
to this mountain which his right hand had purchased: where it
is plainly to be understood of the whole land of Canaan, yet
with an eye to the sanctuary, the glory of it.
2. God’s answer to this prayer had in it a mixture of mercy
and judgment, that he might sing unto God of both.
(1.) There was judgment in the denial of his request, and
that in something of anger too, v. 26. The Lord was wroth
with me for your sakes. God not only sees sin in his people,
but is much displeased with it; and even those that are deli-
vered from the wrath to come, yet may lie under the tokens of
'God's wrath in this world, and may be denied some particular
favour which their hearts are much set upon. God is a gra-
Cious, tender, loving Father; but he is angry with his children
when they do amiss, and denies them many a thing that they
desire and are ready to cry for. But how was he wroth
with Moses, for the sake of Israel ? Either, §: For that sin
which they provoked him to. See Ps. cwi. 32, 33. Or, [2.]
The removal of Moses at that time, when he could so ill be
spared, was a rebuke to all Israel, and a punishment of their
Sin. Or, [3.] It was for their sakes, that it might be a warn-
ing to them to take heed of offending God by passionate and
unbelieving speeches at any time, after the similitude of his
transgression ; for if this were dome to such a green tree, what
should be done to the dry 2 He acknowledges that God would
not hear him. God had often heard him for Israel, yet he
would not hear him for himself. It was the prerogative of
Christ, the great Intercessor, to be heard always; yet of him
is enemies said, He saved others, himself he could not save:
which the Jews would not have upbraided him with, had they
considered that Moses, their great prophet, prevailed for
3thers, but for himself he could not prevail. Though Moses,
being one of the wrestling seed of Jacob, did not seek in vain,
yet he had not the thing itself which he sought for. God may
accept our prayers, and yet not grant us the very thing we
pray for. " -
th (2.) Here is mercy mixed with this wrath; in several
1 IngS. -
ſl.] God quieted the spirit of Moses under the decree that
was gone forth, by that word, v. 26. Let it suffice thee. With
which word, no doubt, a divine power went to reconcile Moses
to the will of God, and to bring him to acquiesce in it. If
God does not by his providence give us what we desire, yet if
by his grace he makes us content without it, it comes much
to one. “Let it suffice thee to have God for thy father, and
Heaven for thy portion, though thou hast not every thing thou
wouldest have in this world. Be satisfied with this, God is
all-sufficient.”
[2.] He put an honour upon his prayer, in directing him
not to insist upon his request. Speak no more to me of this
matter. It intimates that what God does not think fit to grant,
we should not think fit to ask; and that God takes such a
pleasure in the prayer of the upright, that it is no pleasure to
him, no, not in any particular instance, to give a denial to it.
[3.J He promised him a sight of Canaan from the top of
Pisgah, v. 27. Though he should not have the possession of
it, he should have the prospect of it; not to tantalize him,
but such a sight of it as would yield him true satisfaction, and
would enable him to form a very clear and pleasing idea of
that promised land. Probably, Moses had not only his sight
preserved for other purposes, but greatly enlarged for this
purpose; for if he were not to have such a sight of it as others
could not have from the same place, it had been no particular
favour to Moses, nor the matter of a promise. Even great
believers, in this present state, see heaven but at a distance.
[4.] He provided him a successor, one who should support
the honour of Moses, and carry on and complete that glorious
work which the heart of Moses was so much upon, the bring.
ing of Israel to Canaan, and settling them there, v. 28.
Charge Joshua and encourage him in this work. Those to
whom God gives a charge, he will be sure to give encourage-
ment to. And it is a comfort to the church’s friends, (when
they are dying and going off,) to see God’s work likely to be
carried on by other hands, when they are silent in the dust.
CHAP. IV.
In this chapter toe have, I. A most earnest and pathetic exhortation to
obedience, both in general, and in some particular instances, backed ºffith
a great variety of very, pressing arguments, repeated again and again,
and set before them in the most moving and affectionate manner 2magin.
able, v. 1–40. II. The appointing the cities of refuge on that side
Jordan, v. 41–43. III. The particular description of the place where
Moses delivered the following repetition of the law, v. 44–49.
I OW therefore hearken, O Israel, unto the
statutes and unto the judgments which I teach
you, for to do them, that ye may live, and go in and
possess the land which the LoRD God of your fa-
thers giveth you. 2 Ye shall not add unto the word
which I command you, neither shall ye diminish
ought from it, that ye may keep the commandments
of the Lord your God which I command you. 3
Your eyes have seen what the Lo RD did because of
Baal-peor: for all the men that followed Baal-peor,
the Lo RD thy God hath destroyed them from among
you. 4 But ye that did cleave unto the Lord your
God are alive every one of you this day. 5 Behold,
I have taught you statutes, and judgments, even
as the LoRD my God commanded me, that ye should
do so in the land whither ye go to possess it. 6
Keep, therefore, and do them : for this is your wis-
dom and your understanding in the sight of the
nations, which shall hear all these statutes, and say,
Surely this great nation is a wise and understanding
people. 7 For what nation is there so great, who
hath God so nigh unto them, as the LoRD our God
is in all things that we call upon him for 2 8 And
what nation is there so great, that hath statutes and
judgments so righteous as all this law, which I set
before you this day 1 9 Only take heed to thyself,
and keep thy soul diligently, lest thou forget the
things which thine eyes have seen, and lest they
depart from thy heart all the days of thy life; but
teach them thy sons, and thy sons’ sons; 10 Spe-
cially the day that thou stoodest before the Lord
thy God in Horeb, when the LORD said unto me,
Gather me the people together, and I will make
them hear my words, that they may learn to fear
me all the days that they shall live upon the earth,
- 431
BEFoRE CHRIST, 1451.
JEachortations to obedience.
DEUTERONOMY, IV.
fº-
and that they may teach their children. 11 And ye
came near, and stood under the mountain ; and the
mountain burned with fire unto the midst of heaven,
with darkness, clouds, and thick darkness. 12 And
the LORD spake unto you out of the midst of the
fire: ye heard the voice of the words, but saw no
similitude: only ye heard a voice. 13 And he de-
clared unto you his covenant, which he commanded
you to perform, even ten commandments; and he
wrote them upon two tables of stone. 14 And the
LoRD commanded me at that time to teach you
Statutes and judgments, that ye might do them in
the land whither ye go over to possess it. 15 Take
ye therefore good heed unto yourselves, (for ye saw
no manner of similitude on the day that the Lo RD
Spake unto you in Horeb out of the midst of the
fire,) 16 Lest ye corrupt yourselves, and make you
a graven image, the similitude of any figure, the
likeness of male or female; 17 The likeness of any
beast that is on the earth, the likeness of any winged
fowl that flieth in the air; 18 The likeness of any
thing that creepeth on the ground, the likeness of
any fish that is in the waters beneath the earth :
19 And lest thou lift up thine eyes unto heaven,
and when thou seest the sun, and the moon, and
the stars, even all the host of heaven, shouldest be
driven to worship them, and serve them, which the
LORD thy God hath divided unto all nations under
the whole heaven.
you, and brought you forth out of the iron furnace,
even out of Egypt, to be unto him a people of in-
heritance, as ye are this day. 21 Furthermore, the
LORD was angry with me for your sakes, and sware
that I should not go over Jordan, and that I should
not go in unto that good land which the Lord thy
God giveth thee for an inheritance: 22 But I
must die in this land, I must not go over Jordan:
but ye shall go over, and possess that good land.
23 Take heed unto yourselves, lest ye forget the
covenant of the Lo RD your God, which he made
with you, and make you a graven image, or the
likeness of any thing, which the Lord thy God hath
forbidden thee.
suming fire, even a jealous God. 25 When thou
shalt beget children, and children’s children, and
shalt have remained long in the land, and shall
corrupt yourselves, and make a graven image, or
the likeness of any thing, and shall do evil in the
sight of the LoRD thy God, to provoke him to anger;
26 I call heaven and earth to witness against you
this day, that ye shall soon utterly perish from off
the land whereunto ye go over Jordan to possess it;
ye shall not prolong your days upon it, but shall
utterly be destroyed. 27 And the Lord shall scatter
you among the nations, and ye shall be left few in
number among the heathen, whither the LoRD
shall lead you. 28 And there ye shall serve gods,
the work of men’s hands, wood and stone, which
neither see, nor hear, nor eat, nor smell. 29 But if
from thence thou shalt seek the Lord thy God,
thou shalt find him, if thou seek him with all thy
heart and with all thy soul. 30 When thou art in
tribulation, and all these things are come upon thee,
even in the latter days, if thou turn to the Lord thy
God, and shalt be obedient unto his voice, 31 (For
the LoRD thy God is a merciful God,) he will not
forsake thee, neither destroy thee, nor forget the
covenant of thy fathers, which he sware unto them.
32 For ask now of the days that are past, which
were before thee, since the day that God created
man upon the earth, and ask from the one side of
432 - --
20 But the Lo R D hath taken
24 For the Lo RD thy God is a con-
heaven unto the other, whether there hath been any
such thing as this great thing is, or hath been heard
like it? 33 Did ever people hear the voice of God
speaking out of the midst of the fire, as thou hast
heard, and live? 34 Or hath God assayed to go
and take him a nation from the midst of another
nation, by temptations, by signs, and by wonders,
and by war, and by a mighty hand, and by a
stretched-out arm, and by great terrors, according
to all that the Lord your God did for you in Egypt
before your eyes? 35 Unto thee it was shewed,
that thou mightest know that the Lo RD he is God;
there is none else besides him. 36 Out of heaven
he made thee to hear his voice, that he might in-
struct thee: and upon earth he shewed thee his
great fire; and thou heardest his words out of the
midst of the fire. 37. And because he loved thy
fathers, therefore he chose their seed after them,
and brought thee out in his sight with his mighty
power out of Egypt; 38 To drive out nations from
before thee, greater and mightier than thou art, to
bring thee in, to give thee their land for an inherit-
ance, as it is this day. 39 Know therefore this
day, and consider it in thine heart, that the Lord
he is God in heaven above, and upon the earth
beneath : there is none else. 40 Thou shalt keep
therefore his statutes, and his commandments,
which I command thee this day, that it may go well
with thee, and with thy children after thee, and
that thou mayest prolong thy days upon the earth,
which the Lo RD thy God giveth thee, for ever.
This most lively and excellent discourse is so entire, and
the particulars of it are so often repeated, that we must take
it altogether in the exposition of it, and endeavour to digest
it into proper heads, for we cannot divide it into paragraphs.
I. In general, it is the use and application of the forego-
ing history ; it comes in by way of inference from it, v. '
Now therefore hearken, O Israel. This use we should make
of the review of God’s providences concerning us, we sheuld
by them be quickened and engaged to duty and obedience.
The histories of the years of ancient times should in like
manner be improved by us.
II. The scope and drift of his discourse is to persuade them
to keep close to God, and to his service, and not to forsake
him for any other god, nor in any instance to decline from
their duty to him. Now observe what he says to them with a
great deal of divine rhetoric. l. By way of exhortation and
direction. 2. By way of motive and argument to enforce his
exhortations.
1. See here how he charges and commands them, and shows
them what is good, and what the Lord requires of them.
(i.) He demands their diligent attention to the word of God,
and to the statutes and judgments that were taught them,
Hearken, O Israel. He means, not only that they must now
give him the hearing, but that whenever the book of the law
was read to them, or read by them, they should be attentive
to it. “Hearken to the statutes, as containing the great com-
mands of God, and the great concerns of your own souls, and
therefore challenging your utmost attention.” At Horeb God
had made them hear his words, v. 10. hear them with a witness,
the attention which was then constrained by the circumstances
of the delivery, ought ever after to be engaged by the excel-
lency of the things themselves. What God so spoke once, we
should hear twice, hear often. - º &
(2.) He charges them to preserve the divine law pure and
entire among them, v. 2. Keep it pure, and do not add to it;
keep it entire, and do not diminish from it. Not in practice,
so some; “Ye shall not add, by committing the evil which
the law forbids; nor diminish, by omitting the good which the
law requires.” Not in opinion, so others; “Ye shall not add
your own inventions, as if the divine institutions were defec-
tive, nor introduce, much less impose, any rites of religious
worship, other than what God has appointed; nor shall ye
diminish, or set aside, any thing that is appointed, as need-
less, or superfluous.” God’s work is perfect, nothing can be
wt to it, or taken from it, without making it the worse. See
ccl. iii. 14. The Jews understand it as prohibiting, the
alteration of the text or letter of the law, even in-the least
jot or tittle. And to their great care and exactness herein,
bFFORE CHRIST, 1451,
JEachortations to obedience.
DEUTERONOMY, IV.
we are very much indebted, under God, for the purity and
integrity of the Hebrew code. . We find a fence like this made
about the New Testament in the close of it, Rev. xxii. 18, 19.
(3.) He charges them to keep God’s commandments, v. 2.
to do them, v. 5, 14, to keep and do them, v. 6. to perform the
covenant, v. 13. Hearing must be in order to doing; know-
ledge in order to practice. God’s commandments were the
way they must keep in, the rule they must keep to ; they must
govern themselves by the moral precepts; perform their devo-
tion according to the divine ritual ; and administer justice
according to the judicial law. He concludes his discourse,
v. 40. with this repeated charge, Thou shall keep his statutes
and his commandments which I command thee. What are laws
made for, but to be observed and obeyed?
(4.) He charges them to be very strict and careful in their
observance of the law, v. 9. Only take heed to thyself, and
keep thy soul diligently ; and, v. 15. Take ye therefore good
‘eed unto yourselves: And again, v. 23. Take heed to your-
selves. Those that would be religious, must be very cautious,
and walk circumspectly. Considering how many temptations
we are compassed about with, and what corrupt inclinations
we have in our own bosoms, we have great need to look about
us, and to keep our hearts with all diligence. Those cannot
walk aright, that walk carelessly, and at all adventures.
(5.) He charges them particularly to take heed of the sin of
idolatry, that sin which of all others they would be most
tempted to by the customs of the nations, were most addicted
to by the corruption of their hearts, and which would be most
provoking to God, and of the most pernicious consequence to
themselves: Take good heed, lest, in this matter, ye corrupt your-
selves, v. 15, 16. Two sorts of idolatry he cautions them against.
º: The worship of images, however by them they might
intend to worship the true God, as they had done in the golden
calf; so changing the truth of God into a lie, and his glory
into shame. The second commandment is expressly directed
against this, and is here enlarged upon, v. 15–18. “Take
heed lest ye corrupt yourselves,” that is, “lest ye debauch
--alselves;” for they that think to make images of God,
form in their minds such notions of him as must needs be an
inlet to all impieties; and it is intimated that it is a spiritual
adultery : “ and take heed lest ye destroy yourselves. " If any
thing ruin you, this will be it. Whatever you do, make no
similitude of God, either in a human shape, male or female;
or in the shape of any beast or fowl, serpent or fish ;” for the
Heathen worshipped their gods by images of all these kinds,
being either notable to form, or not willing to admit that plain
demonstration which we find, Hos. viii. 6. The workman made
it, therefore it is not God. To represent an infinite Spirit
by an image, and the great Creator by the image of a creature,
is the greatest affront we can put upon God, and the greatest
cheat we can put upon ourselves.
As an argument against their making images of God, he
urges it very much upon them, that when God made himself
known to them at Horeb, he did it by a voice of words which
Sounded in their ears, to teach them that faith comes by hear-
ing, and God in the word is nigh us ; no image was presented .
to their eye; for to see God as he is, is reserved for our happi-
ness in the other world, and to see him as he is not, will do us
hurt and no good in this world. Ye saw no similitude, v. 12
no manner o, stintitude, v; 15. Probably, they expected to
have seen some similitude, for they were ready to break through
unto the Lord to gaze, Exod. xix. 21. But all they saw, was,
light and fire, and nothing that they could make an image of;
God in infinite wisdom so ordering his manifestation of him.
self, because of the peril of idolatry. . It is said indeed of
Moses, that he beheld the similitude of the Lord, Numb. xii. 8.
God allowing him that favour, because he was above the
temptation of idolatry; but for the people who were lately
come from admiring the idols of Egypt, they must see no re-
semblance of God, lest they should have pretended to copy
it, and so should have received the second commandment in
vain; “For,” says Bishop Patrick, “they would have thought
that that forbad them only to make any representation of God
beside that wherein he showed himself to them, in which they
would have concluded it lawful to represent him.” I.et this
be a caution to us, to take heed of making images of God in
our fancy and imagination, when we are worshipping him,
lest thereby we corrupt ourselves. There may be idols in the
heart, where there are none in the sanctuaru.
[2.J. The worship of the sun, moon, .# stars, is another
sort of idolatry which they are here cautioned against, v. 19.
This was the most ancient species of idolatry, and the most
plausible, drawing the adoration to those creatures that not only
are in a situation above us, but are most sensibly glorious in
themselves, and most generally serviceable to the world And
Vol. I 3 K
the plausibleness of it made it the more dangerous. It is in-
timated here, First, How strong the temptation is to sense;
for the caution is, Lest thou shouldest be driven to worship them,
by the strong impulse of a vain imagination, and the impetu-
ous torrent of the customs of the nations. The heart is sup-
posed to walk after the eye, which, in our corrupt and dege-
nerate state, it is very apt to do. “When thow seest the sun,
moon, and stars, thou wilt so admire their height and bright-
ness, their regular motion and powerful influence. that thou
wilt be strongly tempted to give that glory to them, which is
due to him that made them, and made them what they are to
us; gave them their beings, and made them blessings to the
world.” It seems, there was need of a great deal of resolu-
tion to arm them against this temptation; so weak was their
faith in an invisible God and an invisible world.
Yet he shows how weak the temptation would be to those
that would use their reason; for these pretended deities, the
sun, moon, and stars, were only blessings which the Lord
their God, whom they were obliged to worship, had im-
parted to all nations. It is absurd to worship them, for,
1. They are man’s servants, were made and ordained to
give light on earth; and shall we serve those that were made
to serve us? The sun, in Hebrew, is called Shemesh, which
signifies a servant, for it is the minister-general of this visible
world, and holds the candle up to all mankind; let it not
then be worshipped as a lord. 2. They are God’s gifts;
he has imparted them ; whatever benefit we have by them,
we owe it to him ; it is therefore highly injurious to him, to
give that honour and praise to them, which is due to him only.
(6.) He charges them to teach their children to observe the
law of God. Teach them thy sons, and thy sons' sons, v. 9. that
they may teach their children, v. 10. º: Care must be taken
in general to preserve the entail of religion among them, and
to transmit the knowledge and worship of God to posterity,
for the kingdom of God in Israel was designed to be perpe-
tual, if they did not forfeit the privilege of it. [2.] Parents
must, in order hereunto, particularly take care to teach their
own children the fear of God, and to train them up in an ob-
'servance of all his commandments.
(7.) He charges them never to forget their duty, v. 23.
Take heed lest ye forget the covenant of the Lord your God.
Though God is ever mindful of the covenant, we are apt to
forget it; and that is at the bottom of all our departures from
God. We have need therefore to watch against all those
things which would put the covenant out of our minds, and
to watch over our own hearts, lest at any time we let it slip ;
and so we must take heed lest at any time we forget our re-
ligion, lest we lose it, or leave it off. Care and caution, and
holy watchfulness, are the best helps against a bad memory.
These are the directions and commands he gives them.
2. Let us see now what are the motives and arguments with
which he backs these exhortations.
cause before them, and fill his mouth with arguments 1 He has
a great deal to say on God’s behalf. Some of his topics are
indeed peculiar to that people, yet applicable to us. But,
upon the whole, it is evident that religion has reason on its
side, the powerful charms of which, all that are irreligious
wilfully stop their ears against. º
(i.) He urges the greatness, glory, and goodness or Goa.
Did we consider what a God he is with whom we have to do,
we should surely make conscience of our duty to him, and not
dare to sin against him. He reminds them here, [1..] That
the Lord Jehovah is the one only living and true God. This
they must know and consider, p. 39. There are many things
which we know, but are not the better for, because we do not
consider them, we do not apply them to ourselves, nor draw
proper inferences from them. This is a truth so evident, that
it cannot but be known, and so important, that, if it were
duly considered, it would effectually reform the world. That
the Lord Jehovah he is God, an infinite and eternal Being, self-
existent and self-sufficient, and the Fountain of all being,
power, and motion ; that he is God in heaven above, clothed
with all the glory, and Lord of all the hosts of the upper
world, and that he is God upon earth berieath, which, though
distant from the throne of his glory, is not out of the reach of
his sight or power ; and though despicable and mean, is not
below his care and cognizance. And there is none else ; no
true and living God but himself: all the deities of the Hea-
thens were counterfeits and usurpers; nor did any of them so
much as pretend to be universal monarchs in heaven and earth,
but were only local deities. The Israelites who worshipped
no other than the supreme Numen—Divinity, were for ever
inexcusable, if they either changed their God, or neglected
him. ... [2.] That he is a consuming fire, a jealous God, v. 24.
“Take heed of offending him, for, First, He has a jealous eye
& A. .
How does he order the
Secondly,
BEFoEE CHRIST, 1451.
JEachortations to obedience.
T) EUTERONOMY. IV.
to discern an affront; he must have your entire affection and
adoration, and will by no means endure a rival.” God’s jea-
lousy over us is a good reason for our godly jealousy over our-
selves. Secondly, He has a heavy hand to punish an affront,
especially in his worship, for therein he is in a special manner
iealous; he is a consumvng fire; his wrath against sinners is
so, it is dreadful and destroying, it is a fiery indignation which
will devour the adversaries, Heb. x. 27. Fire consumes that
only which is fuel for it, so the wrath of God fastens upon
those only who, by their own sin, have fitted themselves for
destruction, 1 Cor. iii. 13. Isa. xxvii. 4. Even in the New
Testament we find the same argument urged upon us, as a
reason why we should serve God with reverence, Heb. xii. 28, .
29. because though he is our God, and a rejoicing light to
those that serve him faithfully, yet he is a consuming fire to
those that trifle with him. Thirdly, That yet he is a merciful
God, v. 31. It comes in here as an encouragement to repent-
ance, but might serve as an inducement to obedience, and a
consideration proper to prevent their apostasy. Shall we for-
sake a merciful God, who will never forsake us, as it follows
here, if we be faithful unto him 3 Whither can we go to mend
ourselves? Shall we forget the covenant of our God, who will
not forget the covenant of our fathers? Let us be held to our
duty by the bonds of love, and prevailed with by the mercies
of God to cleave to him. &
(2.) He urges their relation to this God, his authority over
them, and their obligations to him. “ The commandments
you are to keep and do, are not mine,” says Moses, “not my
inventions, not my injunctions, but they are the command-
ments of the Lord, framed by infinite wisdom, enacted by so-
vereign power. He is the Lord of your fathers, v. 1. so that you
are his by inheritance, your fathers were his, and you were
born in his house. He is the Lord your God, v. 2. So that you
are his by your own consent. He is the Lord my God, v. 5.
So that I treat with you as his agent and ambassador,” and
in his name Moses delivered unto them all that, and that
only, which he had received from the Lord.
3.) He urges the wisdom of being religious, v. 6. for this is
vowr wisdom in the sight of the nations. In keeping God’s
commandments, [1..] They would act wisely for themselves.
This is your wisdom.
but # conducive to our true interest; this is one of the
first and most ancient maxims of divine revelation, The fear
of the Lord, that is wisdom, Job xxviii. 28. [2.] They would
answer the expectations of their neighbours, who, upon read-
ing or hearing the precepts of the law that was given them,
would conclude, that certainly the people that were governed
by this law, were a wise and understanding people. Great
things may justly be looked for from those who are guided
by divine revelation, and unto whom are committed the oracles
of God; they must needs be wiser and better than other peo-
ple; and so they are, if they are ruled by the rules that are
given them ; and if they are not, though reproach may for
their sakes be cast upon the religion they profess, yet it will
in the end certainly return upon themselves to their eternal
confusion. Those that enjoy the benefit of divine light and
laws, ought to conduct themselves so as to support their own
Teputation for wisdom and honour, (See Eccl. x. 1.) that God
may be glorified thereby. s
(4.) He urges the singular advantages which they enjoyed
by virtue of the happy establishment they were under, v. 7, 8
Our communion with God (which is the highest honour and
happiness we are capable of in this world) is kept up by the
word and prayer; in both these, Israel were happy above any
people under heaven. -- - -
[I* Never were any people so privileged in speaking to
God, v. 7. he was nigh unto them in all that they called upon
him for, ready to answer their inquiries, and resolve them by
his oracle ; ready to answer their requests, and grant them by
a particular providence. When they had cried unto God for
bread, for water, for healing, they had found him near them,
to. Succour and relieve them, a very present help, and in the
midst of them, Ps. xlvi. 1, 5. his ear open to their prayers.
Observe, First, It is the character of God’s Israel, that on all
occasions they call upon him, in every thing they make their
requests known to God. They do nothing but what they con-
sult him in, they desire nothing but what they come to him
for. Secondly, Those that call upon God, shall certainly find
him within call, and ready to give an answer of peace to every
prayer of faith; See Isa. lviii. 9. Thou shalt cry, as the child
for the nurse, and he shall say, Here I am, what does my dear
child cry for 3 Thirdly, This is a privilege which makes the
Israel of God truly great and honourable. What can go fur-
ther than this to magnify a people, or person 3 Is any name
more illustrious ". that of Israel, a prince with God? What
It is not only agreeable to right reason,
nation is there so great f Other nations might boast of greater
numbers, larger territories, and more ancient incorporations;
but none could boast of such an interest in Heaven as is aei
had. They had their gods, but not so nigh to them as Israel’s
God was ; they could not help them in a time of need, as
1 Kings xviii. 26. - .
[2.] Never were any people so privileged in hearing from
God, by the statutes and judgments which were set before
them, v. 8. this also was the grandeur of Israel above any peo-
ple. What nation is there so great, that hath statutes and judg-
ments so righteous? Observe, First, That all these statutes
and judgments of the divine law are infinitely just and right-
eous, above the statutes and judgments of any of the nations.
The law of God is far more excellent than the law of nations.
No law, so consonant to natural equity and the unprejudiced
dictates of right reason, so consistent with itself in all the
parts of it, and so conducive to the welfare and interest of
mankind, as the scripture law is, Ps. cxix. 128. Secondly,
The having of these statutes and judgments set before them,
is the true and transcendent greatness of any nation or people.
See Ps. cxlvii. 19, 20. It is an honour to us that we have the
Bible in reputation and power among us. It is an evidence
of a people’s being high in the favour of God, and a means of
making them high among the nations. They that magnify
the law shall be magnified by it. -
(5.) He urges God’s glorious appearances to them at mount
Sinai, when he gave them this law. This he insists much
upon. Take heed lest thou forget the day that thou stoodest
before the Lord thy God in Horeb, p. 10. Some of them were
now alive, that could remember it, though they were then
under twenty years of age, and the rest of them might be
said to stand there in the loins of their fathers, who received
the law and entered into covenant there, not for themselves
only, but for their children, to whom God had an eye particu-
larly in giving the law ; that they might teach it their children.
Two things they must remember, and, one would think,
they could never forget them.
[1..] What they saw at mount Sinai, v. 11, they saw a strange
composition of fire and darkness, both dreadful and very aw-
ful; and they must needs be a striking foil to each other ; the
darkness made the fire in the midst of it look the more dread-
ful. Fires in the night are most frightful, and the fire made
the darkness that surrounded it look the more awful ; for it
must needs be a strong darkness which such a fire did not
disperse. In allusion to this appearance upon mount Sinai,
God is said to show himself for his people, and against his
and their enemies, in fire and darkness together, Ps. xviii. 8,
9. He tells them again, v. 36. what they saw, for he would
have them never to forget it; he showed thee his great fire. One
flash of lightning, that fire from heaven, strikes an awe upon
us; and some have observed that most creatures naturally
turn their face toward the lightning, as ready to receive the
impressions of it; but how dreadful then must a constant fire
from heaven be It gave an earnest of the day of judgment,
in which the Lord Jesus shall be revealed in flaming fire. As
he reminds them of what they saw, so he tells them what they
saw not; no manner of similitude, from which they might
form either an idea of God in their fancies, or an image of
God in their high places. By what we see of God, sufficient
ground is given us to believe him to be a Being of infinite
power and perfection, but no occasion given us to suspect him
to have a body such as we have.
ſ: What they heard at mount Sinal, v. 12. “The Lord
spake unto you with an intelligible voice, in your own language,
and you heard it.” This he enlarges upon toward the close
of his discourse, v. 32, 33, 36. First, They heard the voice of
God, speaking out of heaven. God manifests himself to all
the world in the works of creation, without speech or lan-
guage, and yet their voice is heard, Ps. xix. 1–3. but to Israel
he made himself known by speech and language, condescend-
ing to the weakness of the church’s infant state. Here was
the voice of one crying in the wilderness, to prepare the way of
the Lord. Secondly, They heard it out of the midst of the fire,
which showed that it was God himself that spake to them,
for who else could dwell with devouring fire 2 God spake to
Job out of the whirlwind, which was terrible; but to Israel
out of the fire, which was more terrible. We have reason. to
be thankful that he does not thus speak to us, but by men like
ourselves, whose terror shall not make us afraid, Job xxxiii. 6,
7. Thirdly, They heard it and yet lived, p. 33. It was a
wonder of mercy that the fire did not devour them, or that they
did not die for fear, when Moses himself trembled. Fourthly;
Never any people heard the like. He bids them inquire, of
former days, and distant places, and they would find this
favour of God to srael without precedent or parallal, v. 32
BEFORE CHRIST, 1451.
Three cities of refuge.
DEUTERONOMY, V.
This singular honour done them, called for singular obedience
from them. It might justly be expected that they should do
more for God than other people, since God had done so much
more for them. -
(6.) He urges God’s gracious appearances for them, in
bringing them out of Egypt, from the iron furnace, where they
laboured in the fire, forming them into a people, and then
taking them to be his own people, a people of inheritance, v.
20. this he mentions again, v.
such a thing for any people; the rise of this nation was quite
different from the origin of all other nations. [1..] They were
thus dignified and distinguished, not for anything in them
that was deserving or inviting, but because God had a kind-
ness for their fathers, he chose them. See the reasons of free
grace; we are not beloved for our own sakes, but for his sake
who is the great Trustee of the covenant. [2.] They were de-
livered out of Egypt by miracles and signs, in mercy to them,
and in judgment upon the Egyptians against whom God
ºrded out his arm, which was signified by Moses’s stretch-
ing out his hand in summoning the plagues. [3.] They were
designed for a happy settlement in Canaan, v. 38. Nations
must be driven out from before them, to make room for them,
to show how much dearer they were to God than any other
people were. Egyptians and Canaanites must both be sacri-
ficed to Israel’s honour and interest. They that stand in
israel's light, in Israel's way, shall find that it is at their peril.
(7.) He urges God’s righteous appearance against them
sometimes for their sins. He specifies the matter of Peor, v.
3, 4. this had happened very lately ; their eyes had seen but
the other day the sudden destruction of those that joined
themselves to Baal-peor, and the preservation of those that
clave to the Lord ; from which they might easily infer the
danger of apostacy from God, and the benefit of adherence to
him. He also takes notice again of God’s displeasure against
Whimself, v. 21, 22. The Lord was angry with me for your
sakes. He mentions this, to try their ingenuousness, whether
they would really be troubled for the great prejudice which
they had occasioned to their faithful friend and leader. Others’
sufferings for our sakes should grieve us more than our own.
(8.) He urges the certain benefit and advantage of obedi-
ence. This argument he begins with, v. 1. That ye may live,
and go in and possess the land; and this he concludes with,
v. 40. That it may go well with thee, and with thy children after
thee. He reminds them that they were upon their good be-
haviour, their prosperity would depend upon their piety. If they
kept God’s precepts, he would undoubtedly fulfil his promises.
(9.) He urges the fatal consequences of their apostacy from
God: That it would undoubtedly be the ruin of #. nation.
This he enlarges upon, v. 25–31. Where, [1..] He foresees
their revolt from God to idols; that in process of time, when
they had remained long in the land, and were settled upon
their lees, they would corrupt themselves, and make a graven
image; this was the sin that would most easily beset them, v.
25. [2.] He foretells the judgments of God upon them for
this, Ye shall utterly be destroyed, v. 26. scattered among the
nations, v. 27. And their sin should be made their punish-
wnent, v. 28. “ There shall ye serve gods, the work of men’s
hands; be compelled to serve them, whether ye will or no ;
or, through your own sottishness and stupidity, you will find
no better succours to apply yourselves to in your captivity.”
Those that cast off the duties of religion in their prosperity,
cannot expect the comforts of it when they come to be in dis-
tress. Justly are they then sent to the gods whom they have
served, Judges x. 14. [3.] Yet he encourages them to hope
... that God would reserve mercy for them in the latter days;
that he would by his judgments upon them bring them to re-
pentance, and take them again into covenant with himself, v.
29–31. Where observe, First, That whatever place we are
in, we may from thence seek the Lord our God, though never so
remote from our own land, or from his holy temple. There
is no part of this earth that has a gulf fixed between it and
heaven. Secondly, They, and they only, shall find God to
their comfort, who seek him with all their heart, that is, who
are entirely devoted to him, and earnestly desirous of his fa-
vour, and solicitous to obtain it. Thirdly, Afflictions are
sent to engage and quicken us to seek God, and, by the grace
•of God working with them, many are thus reduced to their
right mind. “When these things are come upon thee, it is
to be hoped that thou wilt turn to the Lord thy God, for thou
séest what comes of turning from him,” see Dan. ix. 11, 12.
Fourthly, God’s faithfulness to his covenant encourages us to
ºhope that he will not reject us, though we are driven to him
by affliction. If we at length remember the covenant, we
•shall find that he has not forgotten it. -
Now let all these arguments be laid together, and then say,
34, 37,38. Never did God do
whether religion has not reason on its side. . None cast off the
the understanding of a man. --
41 Then Moses severed three cities on this side
Jordan, toward the sun-rising; 42. That the slayer
might flee thither, which should kill his neighbour
unawares, and hated him not in times, past; and
that, fleeing unto one of these cities, he might live :
43 Namely, Bezer in the wilderness, in the plain
country of the Reubenites; and Ramoth in Gilead,
of the Gadites; and Golan in Bashan, of the Ma-
massites. 44 And this is the law which Moses set
before the children of Israel : 45 These are the
testimonies, and the statutes, and the judgments,
which Moses spake unto the children of Israel, after
they came forth out of Egypt. 46 On this side Jor-
dan, in the valley over-against Beth-peor, in the
land of Sihon king of the Amorites, who dwelt at
Heshbon, whom Moses and the children of Israel
smote, after they were come forth out of Egypt: 47
And they possessed his land, and the land of Og
king of Bashan, two kings of the Amorites, which
were on this side Jordan, toward the sun-rising;
48 From Aroer, which is by the bank of the river
Arnon, even unto mount Sion, which is Hermon,
49 And all the plain on this side Jordan eastward,
even unto the sea of the plain, under the springs of
Pisgah. - * • .
. Here is, 1. The nomination of the cities of refuge on that
side Jordan where Israel now lay encamped. Three cities
were appointed for that purpose, one in the lot of Reuben,
another in that of Gad, and another in that of the half-tribe
of Manasseh, ù. 41–43. What Moses could do for that peo-
ple while he was yet with them, he did, to give example to
the rulers who were settled, that they might observe them the
better when he was gone. • . . . . . *
2. The introduction to another sermon that Moses preached
to Israel, which we have in the following chapters. Proba-
bly, it was preached the next sabbath-day after, when the
congregation attended to receive instruction. He had in ge-
neral exhorted them to obedience in the former chapter ; here
he comes to repeat the law which they were to observe; for
he demands an universal, but not an implicit obedience. How
can we do our duty, if we do not know it? Here therefore he
sets the law before them, as the rule they were to work by,
the way they were to walk in ; sets it before them, as the
glass in which they were to see their natural face, that, look-
ing into this perfect law of liberty, they might continue there-
in. These are the testimonies, the statutes, and the judgments,
the moral, ceremonial, and judicial laws, which had been
enacted before, when Israel was newly come out of Egypt,
and were now repeated, on this side Jordan, v. 44–46. The
place where Moses gave them these laws in charge, is here
particularly described. It was, (1.) Over-against Beth-peor,
an idol-temple of the Moabites, which perhaps Moses some-
times looked toward, with a particular caution to them against
the infection of that, and other such like, dangerous places.
(2.) It was upon their new conquests, in the very land which
government of their God, but those that have first abandoned
they had got out of the hands of Sihon and Og, and were now
actually in possession of, v.47. Their present triumphs herein
were a powerful argument for obedience
CHAP. V.
f
In this chapter we have fle second edition of the ten commandments. I.
The general intent of them ; they were in the nature of a covenant be-,
tween God and Israel, v. 1–5. . The particular precepts are
repeated, v. 6—21. With the double delivery of them, both by teord
and writing, v. 22. J/I. The settling of the correspondence from
thenceforward between God and Israel, by the mediation and ministry
of Moses. 1. It was Israel's humble petition that it might be so, v. 23
–27. 2. It was God's gracious grant that it should be so, v. 28–31
And from hence he infers the obligation they were under to obedience, v.
32, 33. -
1 ND Moses called all Israel, and said unto
them, Hear, O Israel, the statutes and judg-
ments which I speak in your ears this day, that ye
may learn them, and keep and do them. 2 The
LoRD our God made a covenant with us in Horeb.
3 The Lo RD made not this covenant with our fathers,
but with us, even us, who are all of us here alive this
BEFORE CHRIST, 1451.
The decalogue repeated.
DEUTERONOMY, V.
day. 4 The LoRD talked with you face to face in
the mount, out of the midst of the fire, 5 (I stood
between the LoRD and you at that time, to show you
the word of the Lo RD ; for ye were afraid by reason
of the fire, and went not up into the mount;) saying,
Here, I. Moses summons the assembly. He called all Is-
tael, not only the elders, but, it is likely, as many of the peo-
ple as could come within hearing, v. 1. The greatest of them
were not above God’s command, nor the meanest of them be-
low his cognizance; but they were all concerned to hear what
they were all bound to do.
II. He demands attention. “ Hear, O Israel; hear and
heed, hear and remember, hear, that you may learn, and keep,
and do ; else your hearing is to no purpose. When we hear
the word of God, we must set ourselves to learn it, that we
may have it ready to us upon all occasions, and what we have
learned we must put in practice, for that is the end of hearing
and learning ; not to fill our heads with notions, or our mouths
with talk, but to rectify and direct our affections and conver-
Satlons.
III. He refers them to the covenant made with them in
Horeb, as that which they must govern themselves by. See
the wonderful condescension of divine grace in turning the
command into a covenant, that we might be the more strongly
bound to obedience by our own consent, and the more encou-
raged in it by the divine promise, both which are supposed in
the covenant. The promises and threatenings annexed to
some of the precepts, as to the second, third, and fifth, make
them amount to a covenant. Observe, l. The parties to this
covenant. God made it not with our fathers, not with Abra-
ham, Isaac, and Jacob ; to them God gave the covenant of
circumcision, Acts vii. 8. But not that of the ten command-
ments. The light of divine revelation shone gradually, and
the children were made to know more of God’s mind, than
their fathers had done. “The covenant was made with us,
or our immediate parents that represented us, before mount
Sinai, and transacted for us.” 2. The publication of this
covenant; God himself did, as it were, read the articles to
them, v. 4. . He talked with you face to face. Word to Word.
So the Chaldee. Not inf dark visions, as of old he spake to
the fathers, Job iv. 12, 13. but openly and clearly, and so as
that all the thousands of Israel might hear and understand.
He spake to them, and then received the answer they returned
to him ; thus was it transacted face to face. 3. The mediator
of the covenant; Moses stood between God and them, at the foot
of the mount, v. 5. and carried messages between them both
for the settling of the preliminaries, Exod. xix. and for the
exchanging of the ratifications, Exod. xxiv. Herein Moses
was a type of Christ, who stands between God and man, to show
ºts the word of the Lord : a blessed Day’s-Man, that has laid
his hand upon us both, so that we may both hear from God,
and speak to him, without trembling.
6 I am the Lo RD thy God, which brought thee out
of the land of Egypt, from the house of bondage. 7
Thou shalt have mone other gods before me. 8
Thou shalt not make thee any graven image, or any
likeness of any thing that is in heaven above, or that
is in the earth beneath, or that is in the waters be-
neath the earth : 9 Thou shalt not bow down thy-
self unto them, nor serve them : for I the Lo RD thy
God am a jealous God, visiting the iniquity of the
fathers upon the children unto the third and fourth
generation of them that hate me, 10 And showing
mercy unto thousands of them that love me, and keep
my commandments. 11 Thou shalt not take the
name of the Lo RD thy God in vain : for the Lo RD
will not hold him guiltless that taketh his name in
vain. 12 Keep the sabbath-day to sanctify it, as
the Lo RD thy God hath commanded thee. 13 Six
days thou shalt labour, and do all thy work. 14
But the seventh day is the sabbath of the Lo RD thy
God: in it thou shalt not do any work, thou, northy
son, northy daughter, northy man-servant, northy
Imaid-servant, nor thine ox, nor thine ass, uor any
of thy cattle, nor thy stranger that is within thy
gates ; that thy man-servant and thy maid-servant
may rest as well as thou. 15 And remember that
thou wast a servant in the land of Egypt, and that
the Lord thy God brought thee out thence, through:
a mighty hand, and by a stretched-out arm : there-
fore the Lo RD thy God commanded thee to keep the
sabbath-day. 16 Honour thy father and thy mother,
as the Lo RD thy God hath commanded thee; that
thy days may be prolonged, and that it may go well
with thee, in the land which the Lo RD thy God giveth
thee. 17 Thou shalt not kill. 18 Neither shalt thou,
commit adultery. 19 Neither shalt thou steal. 20.
Neither shalt thou bear false witness against thy
neighbour. 21 Neither shalt thou desire thy neigh-
bour's wife, neither shalt thou covet thy neighbour’s,
house, his field, or his man-servant, or his maid-Ser-
vant, his ox, or his ass, or any thing that is thy
neighbour’s. 22 These words the Lord spake unto.
all your assembly in the mount, out of the midst of
the fire, of the cloud, and of the thick darkness,
with a great voice; and he added no more : and he
wrote them in two tables of stone, and delivered
them unto me.
Here is the repetition of the ten commandments; in which
observe, -
I. Though they had been spoken before, and written, yet
they are again rehearsed : for precept must be upon precept,
and line upon line, and all little enough to keep the word of
God in our minds, and to preserve and renew the impressions
of it. We have need to have the same things often inculcated
upon us. See Phil. iii. 1.
II. There is some variation here from that record, Exod. xx.
as there is between the Lord’s prayer, as it is in Matt. vi. and
as it is Luke xi. In both it is more necessary that we tie our-
selves to the things, than to the words unalterably.
III. The most considerable variation is in the fourth com-
mandment, Exod. xx. the reason annexed is taken from the
creation of the world; here it is taken from their deliverance
out of Egypt, because that was typical of our redemption by
Jesus Christ, in remembrance of which the christian sabbath
was to be observed, v. 15. Remember that thou wast a servant,
and God brought thee out. And therefore, 1. “It is fit that
thy servants should be favoured by the sabbath rest; for thou
knowest the heart of a servant, and how welcome one day’s
ease will be after six days’ labour.” 2. “It is fit, that thy
God should be honoured by the sabbath-work, and the religi-
ous services of the day, in consideration of the great things.
he has done for thee.” In the resurrection of Christ, we were
brought into the glorious liberty of the children of God, with
a mighty hand, and an outstretched arm ; therefore by the
gospel-edition of the law, we are directed to observe the
first day of the week, in remembrance of that glorious work of
power and grace.
IV. It is added in the fifth commandment, That it may gos
well with thee, which addition the apostle quotes, and puts
first, Eph. vi. 3. that it may be well with thee, and that thow
mayest live long. If there be instances of some that have been
very dutiful to their parents, and yet have not lived long
upon earth, we may reconcile it to the promise, by this
explication of it, Whether they live long or no, it shall go
well with them, either in this world, or in a better. See
Eccl. viii. 12.
V. The five last commandments are connected or coupled,
together, which they are not in Exodus ; Neither shalt thou
commit adultery, neither shalt thow steal, &c. Which intimates
that God’s commands are all of a piece, the same authority
that obliges us to one, obliges us to another ; and we must
not be partial in the law, but have respect to all God’s com-
mandments; for he that offends in one point, is guilty of all,
Jam. ii. 10, 11.
VI. That these commandments were given with a great,
deal of awful solemnity, v. 22. l. They were spoken with a
great voice out of the fire and thick darkness. That was a dis-
pensation of terror, designed to make the gospel of grace the.
more welcome, and to be a specimen of the terrors of the
judgment-day, Ps. l. 3, 4. 2. He added no more. What other
laws he gave them, were sent by Moses, but no more were
spoken in the same manner that the ten commandments were.
He added no more, therefore we must not add : the law of the
Lord is perfect. 3. He wrote them in two tables of stone, that,
they might be preserved from corruption, and might be trans-
mitted pure and entire to posterity, or whose use, they were
intended, as well as for the present generation. These being
the heads of the covenant, the chest in which the writte
43
13EFoRE CHRIST, 1451.
Commandments, &c.
DEUTER ONOMY, WI.
wº
tables were deposited, was called the ark of the covenant. See
*Rev. xi. 19.
23 And it came to pass, when ye heard the voice
out of the midst of the darkness, (for the mountain
did burn with fire,) that ye came near unto me, even
all the heads of your tribes, and your elders; 24
And ye said, Behold, the LoRD our God hath shewed
us his glory and his greatness, and we have heard
his voice out of the midst of the fire : we have seen
this day that God doth talk with man, and he liveth.
25 Now therefore why should we die? For this
great fire will consume us: If we hear the voice of
the LoRo our God any more, then we shall die. 26
For who is there of all flesh that hath heard the
voice of the living God speaking out of the midst of
the fire, as we have, and lived 3 27 Go thou near,
and hear all that the Lord our God shall say; and
speak thou unto us all that the Lo RD our God shall
speak unto thee; and we will hear it, and do it. 28
And the Lord heard the voice of your words, when
ye spake unto me; and the Lo RD said unto me, I
have heard the voice of the words of this people,
which they have spoken unto thee: they have well
said all that they have spoken. 29 O that there
were such an heart in them, that they would fear me,
and keep all my commandments always, that it
might be well with them, and with their children
for ever ! 30 Go say to them, Get you into your
tents again. 31 But as for thee, stand thou here by
me, and I will speak unto thee all the command-
ments, and the statutes, and the judgments which
thou shalt teach them, that they may do them in the
land which I give them to possess it. 32 Ye shall
observe to do therefore as the Lo RD your God hath
commanded you : ye shall not turn aside to the right
hand or to the left. 33 Ye shall walk in all the
ways which the Lo RD your God hath commanded
you, that ye may live, and that it may be well with
you, and that ye may prolong your days in the land
which ye shall possess.
Here, I. Moses reminds them of the agreement of both the
parties that were now treating, in the mediation of Moses.
1. Here is the consternation that the people were put into,
by that extreme terror with which the law was given. They
owned that they could not bear it any more ; “This great fire
will consume us, this dreadful voice will be fatal to us, we shall
certainly die if we hear it any more,” v. 25. They wondered
that they were not already struck dead with it, and took it for
an extraordinary instance of the divine power and goodness,
not only that they were thus spoken to, but that they were
enabled to bear it. For, who ever heard the voice of the living
God, as we have, and lived 2 God’s appearances have always
been terrible to man, ever since the fall : but Christ having taken
away sin, invites us to come boldly to the throne of grace.
2. Their earnest request that God would from henceforward
speak to them by Moses, with a promise that they would hear
what he said, as from God himself, and do it, v. 27. It seems
by this, (1.) That they expected to receive further commands
from God, and were willing to hear more from him. (2.) That
they thought Moses able to bear these discoveries of the
divine glory, which they by reason of guilt were sensible of
their inability to stand up under. They believed him to be a
favourite of Heaven, and also one that would be faithful to
them ; yet at other times they murmured at him, and but a
little before this, were ready to stone him, Exod. xvii. 4. See
how men's convictions correct their passions. (3.) That now
they were in a good mind, under the strong convictions of the
word they heard. Many have their consciences startled by the
law, that have them not purified; fair promises are extorted
trom them, but no good principles fixed and rooted in them.
3. God’s approbation of their request. (1.) He commends
what they said, v. 28. They spoke it to Moses, but God took
inotice of it; for there is not a word in our tongue, but he
knows it. He acknowledges, They have well said. Their own-
*ng the necessity of a mediator to deal between them and God,
was well said. Their desire to receive further directions from
*God by Moses and their promise to observe what directions
should be given them, were well said. And what is well said,
shall have its praise with God, and should have with us.
What is good, as far as it goes, let it be commended. (2.)
He wishes they were but sincere in it, v. 29. O that there
were such a heart in them 1 [1..] Such a heart as they should
have ; a heart to fear God, and keep his commandments for
ever, Note, The God of heaven is truly and earnestly desir-
ous of the welfare and salvation of poor sinners: he has given
abundant proof that he is so ; he gives us time and space to
repent; by his mercies invites us to repentance, and waits to
be gracious; has sent his Son to redeem us, published a gene-
ral offer of pardon and life, promised his Spirit to those that
pray for him, and has said it, and sworn, that he has no plea-
sure in the ruin of sinners. [2.]. Such a heart as they now
had, or, one would think they had. Note, It would be well
with many, if there were always such a heart in them, as there
seems to be sometimes; when they are under conviction of
sin, or the rebukes of Providence, or when they come to look
death in the face; How gracious will they be, when these pangs
come upon them t O that there were always such a heart in
them : (3.) He appoints. Moses to be his messenger to them,
to receive the law from his mouth, and to communicate it
to them, v. 31. Here the matter was settled by consent of
both parties, that God should from henceforward speak to us
by men like ourselves, by Moses and the prophets, by the apos-
tles and the evangelists, whom if we believe not, neither should
we be persuaded, though God should speak to us as he did to
Israel at mount Sinai, or send expresses from heaven or hell.
II. Hence he infers a charge to them, to observe and do all
that God had commanded them, v. 32, 33. ...Seeing God had
showed himself so tender of them, and so willing to consider
their frame, and gratify them in what they desired, and withal
so ready to make the best of them ; seeing they themselves had
desired to have Moses for their teacher, who was now teaching
them ; and seeing they had promised so solemnly, and under
the influence of so many good causes and considerations, that
they would hear and do; he charges them to walk in all the
ways that God had commanded them, assuring them that it would
be highly for their advantage to do so. The only way to be
happy, is to be holy. Say to the ragntedws, It shall be well with
them.
CHAP. VI,
Moses in this chapter goes on with his charge Bo Israel, to be sure to keep
up their religion in Canaan. It is much the same with ch. iv. I. His
preface is a persuasive to obedience, v. 1–3. II. He lays down the
greaf principles of obedience . The first truth to be believed, That Goa
is one, p. 4. The first duty to be done, To love him with all our heart, v.
5 III. He prescribes the means for keeping up religion, v. 6–9. Fº
He cautions them against those things which would be the ruin of reli-
gion. Abuse of plenty, v. 10–12. Inclination to idolatry, v. 14, 15.
And gives them some general precepts, v. 13, 16–18. . He directs
them what instructions to give their children, v. 20–25.
I OW these are the commandments, the sta-
tutes, and the judgments, which the Lord
your God commanded to teach you, that ye might
do them in the land whither ye go to possess it: 2
That thou mightest fear the Lord thy God, to keep
all his statutes and his commandments, which I
command thee; thou, and thy son, and thy son’s
son, all the days of thy life ; and that thy days may
be prolonged. 3 Hear therefore, O Israel, and
observe to do it, that it may be well with thee, and
that ye may increase mightily, as the Lo RD God of
thy fathers hath promised thee, in the land that
floweth with milk and honey.
Observe here, 1. That Moses taught the people all that, and
that only, which God commanded him to teach them, v. 1.
Thus Christ's ministers are to teach his churches all that he
has commanded, and neither more nor less, Matt. xxviii. 20.
2. That the end of their being taught was, that they might do
as they were taught, v. 1. might keep God’s statutes, v. 2. and
observe to do them, v. 3. Good instructions from parents and
ministers will but aggravate our condemnation, if we do not
live up to them. 3. That Moses carefully endeavoured to fix
them for God and godliness, now that they were entering upon
the land of Canaan, that they might be prepared for the com-
forts of that land, and fortified against the snares of it; and
now that they were setting out in the world, might set out
well. 4. That the fear of God in the heart will be the most
powerful principle of obedience, v. 2. That thou mightest
fear the Lord thy God, to keep all his statutes. 5. The entall
of religion in a family, or country, is the best entall it is
highly desirable that not we only, but our chudi en, and our
437
BEFolº CHRIST, 1151.
Summary of the decalogue.
DEUTER ONOMY, Vi.
*.
children's children, may fear the Lord. 6. Religion and right-
eousness advance and secure the prosperity of any people.
Fear God, and it shall be well with thee. Those that are well-
taught, if they downat they are taught, shall be well-fed too,
as Israel in the land flowing with milk and honey, v. 3.
4 Hear, O Israel: the LoRD our God is one
LORD : 5 And thou shalt love the LORD thy God
with all thine heart, and with all thy soul, and with
all thy might. 6 And these words, which I com-
mand thee this day, shall be in thine heart: 7 And
thou shalt teach them diligently unto thy children,
and shalt talk of them when thou sittest in thine
house, and when thou walkest by the way, and when
thou liest down, and when thou risest up. 8 And
thou shalt bind them for a sign upon thine hand,
and they shall be as frontlets between thine eyes.
9 And thou shalt write them upon the posts of thy
house, and on thy gates. 10 And it shall be, when
the LORD thy God shall have brought thee into
the land which he sware unto thy fathers, to Abra-
ham, to Isaac, and to Jacob, to give thee great
and goodly cities, which thou buildedst not, 11
And houses full of all good things, which thou
filledst ngt, and wells digged, which thou diggedst
not, vineyards and olive-trees, which thou plantedst
not; when thou shalt have eaten, and be full ; 12
Then beware lest thou forget the LoRD, which
brought thee forth out of the land of Egypt, from the
house of bondage. 13 Thou shalt fear the Lord
thy God, and serve him, and shalt swear by his name.
14 Ye shall not go after other gods, of the gods of the
people which are round about you : 15 (For the
LORD thy God is a jealous God among you,) lest the
anger of the Lo RD thy God be kindled against thee,
and destroy thee from off the face of the earth. 16
Ye shall not tempt the Lo RD your God, as ye tempted
him in Massah.
Here is, I. A brief summary of religion, containing the first
principles of faith and obedience, v.4, 5. These two verses
the Jews reckon one of the choicest portions of scripture :
they write it in their phylacteries, and think themselves not
only obliged to say it at least twice every day, but very happy
in being so obliged ; having this saying among them : Blessed
are we, who every morning and evening say, Hear, O Israel,
the Lord our God is one Lord. But more blessed are we, if we
duly consider and improve,
1. What we are here taught to believe concerning God ; That
Jehovah our God is one Jehovah. (1.) That the God whom
we serve, is Jehovah, a Being infinitely and eternally perfect,
Self-existent, and self-sufficient. (2.) That he is the one
only living and true God; he only is God, and he is but One.
The firm belief of this self-evident truth would effectually arm
them against all idolatry, which was introduced by that fun-
damental error, That there are gods many. It is past dispute,
that there is one God, and there is no other but he, Mark xii.
32. Let us therefore have no other, nor desire to have any
other. Some have thought there is here a plain intimation of
the trinity of persons in the unity of the Godhead ; for here
is the name of God three times, and yet all declared to be One.
Happy they that have this one Lord for their God ; for they
have but one master to please, but one benefactor to seek
to. It is better to have one fountain than a thousand cisterns;
one all-sufficient God than a thousand insufficient ones.
2. What we are here taught concerning the duty which God
requires of man. It is all summed up in this, as its principle,
Thou shalt love the Lord thy God with all thy heart. He had
undertaken, v. 2. to teach them to fear God; and, in pursu-
ance of his undertaking, he here teaches them to love him :
for the warmer our affection to him, the greater will be our
veneration for him; and the child that honours his parents,
no doubt loves them. Did ever any prince make a law that
his subjects should love him 2 Yet such is the condescension
of the divine grace, that this is made the first and great com-
mandment of God’s law, that we love him, and that we per-
form all other parts of our duty to him from a principle of
love : My son, give me thine heart. We must highly esteem
him, be well pleased that there is such a Being, well-pleased
in all his attributes and relations to us: our desire must be.
*
rt
toward him, our delight in him, our dependence upon him,
and to him we must be entirely devoted. It must be a con-
stant pleasure to us to think of him, hear from him, speak to
him, and serve him. We must love him, (1.) As the Lord,
the best of Beings, most excellent and amiable in himself.
(2.) As our God, a God in covenant with us; our Father, and
the most kind and bountiful of friends and benefactors. We
are also commanded to love God with all our heart, and soul,
and might ; that is, We must love him, [1..] With a sincere
love ; not in word and tongue only, saying we love him when
our hearts are not with him, but inwardly, and in truth, so-
lacing ourselves in him. ſº With a strong love ; the heart
must be carried out toward him with great ardour and fer-
vency of affection. Some have from hence thought, that we
should avoid saying (as we commonly express ourselves) that
we will do this or that, with all our heart ; for we must not
do any thing with all our heart but love God ; and that this
phrase being here used concerning that sacred fire, it should
not be unhallowed. He that is our All, must have our all,
and none but he. [3.] With a superlative love ; We must
love God above any creature whatsoever, and love nothing
beside him, but what we love for him, and in subordination to
him. [4.J. With an intelligent love ; for so it is explained,
Mark xii.33. To love him with all the heart, and with all
the understanding ; we must know him, and therefore love
him, as those that see good cause to love him. [5.J. With an
entire love ; he is one, and therefore our hearts must be united
in this love, and the whole stream of our affections must run
toward him. O that this love of God may be shed abroad
In our hearts : e tº
II. Means are here prescribed for the maintaining and
keeping up of religion in our nearts and houses, that it might
not wither and go to decay. And they are these :
1. Meditation, v. 6. These words which I command thee, shall
be in thine heart. Though the words alone without the things
will do us no good, yet we are in danger of losing the things
if we neglect the words, by which ordinarily divine light and
power are conveyed to the heart. God’s words must be laid
up in our heart, that our thoughts may be daily conversant
with them, and employed about them, and thereby, the whole.
soul may be brought to abide and act under the influence and
impression of them. This immediately follows upon the law
of loving God with all our heart ; for they that do so, will lay
up his word in their hearts, both as an evidence and effect of
that love, and as a means to preserve and increase it. He that
loves God, loves his Bible.
2. The religious education of children, v. 7. “Thou shalt
teach them diligently to thy, children ; and by communicating
thy knowledge thou wilt increase it.” They that love the
Lord God themselves, should do what they can to engage the
affections of their children to him, and so to preserve the en-
tail of religion in their families from being cut off. Thou shalt
whet them diligently upon-thy children, so some read it; fre-
quently repeat these things to them, try all ways of instifling
them into their minds, and making them, pierce into their
hearts. As in whetting a knife, it is turned first on this side,
then on that. “Be careful and exact in teaching thy children,
and aim, as by whetting, to sharpen them, and put an edge.
upon them. Teach them thy children, not only those of thine.
own body,” (say the Jews,) “but all those that are any way
under thy care and tuition.” Bishop Patrick well observes.
here, that Moses thought his law so very plain and easy, that
every father might be able to instruct his sons in it, and every
mother her daughters. Thus that good thing which is com-
mitted to us, we must carefully transmit to those that come.
after us, that it may be perpetuated. e
3. Pious discourse. “Thou shalt talk of these things, with
due reverence and seriousness, for the benefit not only of thy
children, but of thy other domestics, thy friends and compa-
nions, as thou sittest in thy house, either at work, or at Ineat,
or at rest, or to receive visits, and when thou walkest by the
way, either for diversion, or for conversation, or in journeys,
when at night thou art retiring from thy family to lie down for
sleep, and when in the morning thou art risen up, and re-
turnest to thy family again. Take all occasions to discourse.
with those about thee of divine things ; not of unrevealed
mysteries, or matters of doubtful disputation, but of the plain.
truths and laws of God, and the things that belong to our
peace.” So far is it from being reckoned a diminution to the
honour of sacred things to make them the subject of our fa-
miliar discourse, that they are recommended to us to be talked
of ; for the more conversant we are with them, the more we
shall admire them, and be affected with them, and may there-
by be instrumental to communicate divine light and heat. e
4. Frequent reading of the word. They shall be as frontlet;
BEFoRE CHRIST, 1451.
Cautions and precepts.
DEUTER ONOMY, WI.
between thine eyes, and thou shalt write them upon the posts of
thy house, v. 8, 9. It is probable that at that time there were
few written copies of the whole law, only at the feast of taber-
nacles the people had it read to them; and therefore God
appointed them, at least for the present, to write some select
sentences of the law, that were most weighty and compre-
hensive, upon their walls, or in scrolls of parchment to be
worn about their wrists, and some think that hence the phy-
lacteries, so much used among the Jews, took rise. Christ
blames the Pharisees, not for wearing them, but for affecting
to have them broader than other people’s, Matt. xxiii. 5. But
when Bibles came to be common among them, there was the
less occasion for this expedient. It was prudently and piously
provided by the first reformers of the English church, that
then, when Bibles were scarce, some select portions of scrip-
ture should be written on the walls and pillars of the churches,
which the people might make familiar to them, in conformity
to this direction here, which seems to have been binding in
the letter of it to the Jews, as it is to us in the intent of it,
which is, that we should endeavour by all means possible to
make the word of God familiar to us, that we may have it
ready to us upon all occasions, for our restraint from sin, and
our direction and excitement to our duty. It must be as that
which is graven on the palms of our hands, always before our
eyes. See Prov. iii. 1, 3. It is also intimated that we must
never be ashamed to own our religion, nor to own ourselves
under the check and government of it. Let it be written on
our gates, and let every one that goes by our door, read it,
That we believe Jehovah to be God alone, and believe our-
selves bound to love him with all owr heurts.
III. A caution is here given not to forget God in a day of
prosperity and plenty, v. 10–12. Here, 1. He raises their
expectations of the goodness of their God; taking it for granted
that he would bring them into the good land that he had pro-
mised, v. 10. That they should no longer dwell in tents as shep-
herds and poor travellers, but should settle in great and goodly
cities; should no longer wander in a barren wilderness, but
should enjoy houses well furnished, and gardens well planted,
v. 11. and all this, without any care or expense of their own,
which he here lays a great stress upon, Cities which thow
buildedst not, Houses which thou filledst not, &c., both because
it made the mercy really much more valuable, that what they
had, came to them so cheap ; and yet, if they did not actually
consider it, the mercy would be the less esteemed, for we are
most sensible of the value of that which has cost us dear.
When they came so easily by the gift, they would be apt to
grow secure, and unmindful of the Giver. 2. He engages
their watchfulness against the badness of their own hearts ;
then beware, when thou liest safe and soft, lest thow forget the
Lord, v. 12. Note, (1.) In a day of prosperity we are in
great danger of forgetting God, our dependence upon him,
our need of him, and our obligations to him. When the world
Smiles, we are apt to make our court to it, and expect our
happiness in it, and so we forget him that is our only portion
and rest.
Lest I be full and deny thee. (2.) There is therefore need of
great care and caution at such a time, and strict watch over
our own hearts. “Then beware ; being warned of your dan-
ger, stand upon your guard against it. Bind the words of God
for a sign won thy hand, for this end, to prevent thy forgetting
God. When thou art settled in Canaan, forget not thy deli-
verance out of Egypt : but look to the rock out of which thou
wast hewn ; when thy latter end is greatly increased remember
the smallness of thy beginnings.”
IV. Some special precepts and prohibitions are here given,
which are of great consequence. 1. They must upon all occa-
sions give honour to God, v. 13. fear him and serve him, (for
if he be a Master, we must both reverence him and do his
work,) and swear by his name ; that is, they must not upon
any occasion appeal to any other, as the Discerner of truth,
and Avenger of wrong. Swear by him only, and not by any
idol, or any other creature. Swear by his name in all treaties
and covenants with the neighbouring nations, and do not
compliment them so far as to swear by their gods. Swearing
by his name, is sometimes put for an open profession of his
name ; Isa. xlv. 23. Every tongue shull swear, is expounded,
Rom. xiv. 11. Every tongue shall confess to God. 2. They
must not upon any occasion give that honour to other gods,
v. 14. Ye shall not go after other gods, that is, “Ye shall not
serve or worship them,” for therein they went astray, they
went a-whoring from the true God, who, in this, more than in
any thing, is a jealous God, v. 15. and the learned Bishop Pa-
trick observes here, out of Maimonides, that we never find,
e'sser in the law or the prophets, anger, or fury, or jealousy,
or wavgnation, attributed to God but upon occasion of idola-
Agur prays against this temptation, Prov. xxx. 9.
try. 3. They must take heed of dishonouring God by tempting
him, v. 16. Ye shall not tempt the Lord your God, that is,
“Ye shall not in any exigence distrust the power, presence;
and providence of God, nor quarrel with him ;” which, if
they indulged an evil heart of unbelief, they would take occa-
sion to do in Canaan as well as in the wilderness. No change
of condition will cure a disposition to murmur and fret. Our
Saviour uses this caution as an answer to one of Satan’s
temptations, with application to himself, Matt. iv. 7. Thou
shalt not tempt the Lord thy God; either by despairing of his
power and goodness, while we keep in the way of our duty, or
by presuming upon it, when we turn aside out of that way.
17 Ye shall diligently keep the commandments
of the Lord your God, and his testimonies, and his
statutes, which he hath commanded thee. 18 And
thou shalt do that which is right and good in the
sight of the Lo RD ; that it may be well with thee,
and that thou mayest go in and possess the good
land which the Lo RD sware unto thy fathers; 19
To cast out all thine enemies from before thee, as
the Lo RD hath spoken. 20 And when thy Son ask-
eth thee in time to come, saying, What mean the
testimonies, and the statutes, and the judgments,
which the Lord our God hath commanded you ?
21 Then thou shalt say unto thy son, We were Pha-
raoh’s bondmen in Egypt; and the LóRD brought
us out of Egypt with a mighty hand ; 22 And the
LoRD shewed signs and wonders, great and Sore,
upon Egypt, upon Pharaoh, and upon all his house-
hold, before our eyes: 23 And he brought us out
from thence, that he might bring us in, to give us
the land which he sware unto our fathers. 24 And
the Lo RD commanded us to do all these statutes, to
fear the Lo RD our God, for our good always, that
he might preserve us alive, as it is at this day. 25
And it shall be our righteousness, if we observe to
do all these commandments before the LORD Our
God, as he hath commanded us.
Here, I. Moses charges them to keep God’s command-
ments themselves, v. 17–19. Ye shall diligently keep God’s
commandments. Note, It requires a great deal of care and
pains to keep up religion in the power of it in our hearts and
lives. Negligence will ruin us; but we cannot be saved
without diligence. To induce them to this, he here shows
them, 1. That this would be very acceptable to God, it is
right and good in the sight of the Lord ; and that is right and
good indeed, that is so in God’s sight. If we have any regard
to the favour of our Creator as our felicity, and the law of our
creation as our rule, we shall be religious. 2. That it would
be very advantageous and profitable to themselves. It would
secure to them the possession of the land of Canaan, prospe-
rity there, and constant victory over those that stood in their
way. In short, Do well, and it shall be well with thee.
II. He charges them to instruct their children in the com-
mands of God; not only that they might in their tender years
intelligently and affectionately join in religious services, but
that afterward they might in their day keep up religion, and
convey it to those that should come after them.
Now, 1. Here is a proper question, which it is supposed
the children would ask, v. 20. “What mean the testimonies
and the statutes ? What is the meaning of the feasts we ob-
serve, the sacrifices we offer, and the many peculiar customs
we keep up tº Observe, (1.) All divine institutions have a
certain meaning, and there is something great designed in
them. (2.) It concerns us to know and understand the mean:
ing of them, that we may perform a reasonable service, and
may not offer the blind for sacrifice. (3.) It is good for chil-
dren betimes to inquire into the true intent and meaning of
the religious observances they are trained up in. . To be thus
inquisitive in divine things, is a good sign that they are con-
cerned about them, and a good means of their attaining to a
great acquaintance with them. Then shall we know ; if thus
we follow on to know.
2. Here is a full answer put into the parents’ mouths to be
given to this good question. Parents and teachers must give
instruction to those under their charge, though they do not
ask it, nay, though they have an aversion to it ; much more
must they be ready to answer questions, and to give instruc-
tion when it is desired; for it may be hoped, they that ask it,
439 -
BEFoEE CHRIST, 1451.
Cautions against idolatry.
DEUTER ON
OMY, VII.
will be willing to receive it. . Did the children ask the mean-
ing of God’s laws, let them be told, That they were to be
Jbserved, (1.) In a grateful remembrance of God's former
Favours to them, especially their deliverance out of Egypt,
v. 21–23. The children must be often told of the deplorable
state their ancestors were in, when they were bondmen in
Egypt, the great salvation God wrought for them in fetching
them out thence, and that God, in giving them these peculiar
statutes, meant to perpetuate the memorial of that work of
wonder, by which they were formed into a peculiar people.
(2.) As the prescribed condition of his further favours, v. 24.
The Lord commanded ws all these statutes for our good. Note,
God commands us nothing but what is really for our own good.
It is our interest, as well as our duty, to be religious. [1..]
It will be our life ; that he might preserve us alive, which is a
great favour, and more than we could expect, considering how
often we have forfeited life itself. Godliness has the promise
of the continuance and comfort of the life that now is, as far
as it is for God’s glory. [2.] It will be our righteousness.
Could we perfectly fulfil but that one command of loving
God with all our heart, soul, and might, and could we say,
“We have never done otherwise,” that would be so our
righteousness, as to entitle us to the benefits of the covenant
of innocency; had we continued in every thing that is written
.n the book of the law to do it, the law would have justified
‘ls. But that we cannot pretend to, therefore our sincere
obedience shall be accepted through a Mediator to denomi-
nate us, as Noah was, righteous before God, Gen. vii. 1. Luke
i. 6. and John iii. 7. The Chaldee reads it, There shall be a
ºreward to ws, if we observe to do these commandments ; for,
without doubt, in keeping God’s commandments there is
great reward.
CHAP. VII.
Moses in this chapter exhorts Israel, I. In general, to keep God's com-
mandments, v. 11, 12. II. In particular, and in order to that, to keep
themselves pure from all communion with idolaters. 1. They must
wtterly destroy the seven devoted nations, and not spare them, or make
leagues with them, v. 1, 2, 16, 24. 2. They must by no means marry
with the remainders of them, v. 3, 4. 3. They must deface and consume
their altars and images, and not so much as take the silver and gold of
them to their own use, v. 5, 25, 26. To enforce this charge, he shows
that they were bound to do so, (1.) In duty. , Considering, [1..] Their
election to God, p. 6. [2.] The reason of that election, v. 7, 8. [3]
The terms they stood upon with God, v. 9, 10. º In interest. It is
Aére promised, [1..] /n general, that if they would serve God, he would
bless and prosper them, v. 12–15. [2] In particular, that if they
would drive out the nations that they might not be a temptation to them,
God wº drive them out that they should not be any weacation to them,
v. 17–24. !
l HEN the Lord thy God shall bring thee
into the land whither thou goest to possess it,
and hath cast many nations before thee, the Hittites,
and the Girgashites, and the Amorites, and the
Canaanites, and the Perizzites, and the Hivites,
and the Jebusites, seven nations greater and
mightier than thou : 2 And when the Lo RD thy
God shall deliver them before thee; thou shalt
smite them, and utterly destroy them : thou shalt
make no covenant with them, nor show mercy unto
them : 3 Neither shalt thou make marriages with
them ; thy daughter thou shalt not give unto his
son, nor his daughter shalt thou take unto thy son.
4 For they will turn away thy son from following
me, that they may serve other gods: so will the
anger of the Lo RD be kindled against you, and
destroy thee suddenly. 5 But thus shall ye deal
with them, ye shall destroy their altars, and break
down their images, and cut down their groves, and
burn their graven images with fire. 6 For thou
art an holy people unto the LoRD thy God: the
LoRD thy God hath chosen thee to be a special
people unto himself, above all people that are upon
the face of the earth. 7 The Lo RD did not set his
love upon you, nor choose you, because ye were
more in number than any people ; for ye were the
fewest of all people ; 8 But because the Lord
loved you, and because he would keep the oath
which he had sworn unto your fathers, hath the
LoRD brought you out with a mighty hand, and
redeemed you * of the house of bondmen, from
44
the hand of Pharaoh king of Egypt. - 9 Know,
must not be prodigal of it.
therefore, that the LoRD thy God, he is God, the
faithful God, which keepeth covenant and mercy
with them that love him, and keep his command-
ments, to a thousand generations; 10 And repay-
eth them that hate him to their face, to destroy
them: he will not be slack to him that hateth him,
he will repay him to his face. 11 Thou shalt there-
fore keep the commandments, and the statutes, and
the judgments, which I command thee this day, to
do them.
Here is, I. A very strict caution against all friendship and
fellowship with idols and idolaters. Those that are taken
into communion with God, must have no communication with
the unfruitful works of darkness. These things they are
ºd about, for the preventing of this snare now before
them.
1. They must show them no mercy, v. 1, 2. Bloody work is
here appointed them, and yet it is God’s work, and good work,
. in its time and place needful, acceptable, and honour-
3.016.
(1.) God here engages to do his part. . It is spoken of as a
thing taken for granted, that God would bring them into the
land of promise, that he would cast out the nations before them,
who were the present occupants of that land; no room was
left to doubt of that. His power is irresistible, and therefore
he can do it: his promise is inviolable, and therefore he will
do it. Now, [1..] These devoted nations are here named and
numbered, v. T. "Seven in all, and seven to one seemed to
make it a very unequal contest. They are specified, that Israel
Inight know the bounds and limits of their commission; hi-
therto their severity must come, but no further ; nor must
they, under colour of this commission, kill all that came in
their way; no, here must its waves be stayed. The confining
of this commission to the nations here mentioned, plainly
intimates that after-ages were not to draw this into a pre-
cedent; this will not serve to justify those barbarous wars
which give no quarter. How agreeable, soever, this method
might be, when God himself prescribed it, to that dispensa-
tion under which such multitudes of beasts were killed and
burned in sacrifice; now that all sacrifices of atonement are
perfected in, and superseded by, the great propitiation made
by the blood of Christ, human blood is become perhaps inore
precious than it was, and those that have most power, yet
[2.] They are here owned to be
greater and mightier than Israel. They had been long rooted
in this land to which Israel came strangers; they were more
numerous, had men much more bulky, and Inore expert in
war, than Israel had ; yet all this shall not prevent their being
cast out before Israel. The strength of Israel’s enemies mag-
nifies the power of Israel’s God, who will certainly be too
hard for them.
(2.) He engages them to do their part. Thou shalt smite
them, and utterly destroy them, v. 2. If God cast them out,
Israel must not take them in, no not as tenants, or tributaries,
or servants. No covenant of any kind must be made with
them, no mercy must be showed them. . This severity was
appointed, [1..] In order to punish the wickedness they and
their fathers had been guilty of. The iniquity of the Amorites
was now full, and the longer it had been in the filling, the
Sorer was the vengeance when it came at last. [2.] In order
to prevent the mischiefs they would do to God’s Israel, if they
were left alive. The people of these abominations must not
be mingled with the holy seed, lest they corrupt them. Better
that all these lives should be lost from the earth, than that
religion and the true worship of God should be lost in Israel.
Thus we must deal with our lusts that war against our souls;
God has delivered them into our hands by that promise, Sin
shall not have dominion over yow, unless it be your own faults;
let not us then make covenants with them, or show them any
mercy, but mortify and crucify them, and utterly destroy
them.
2. They must make no marriages with those of them that
escaped the sword, v. 3, 4. The families of the Canaanites
were ancient, and it is probable that some of them were called
honourable, which might be a temptation to the Israelites,
especially those of them that were of least note in their tribes,
to court an alliance with them, to mend their blood, and the
rather because their acquaintance with the country might be
serviceable to them in the improvement of it; but religion,
and the fear of God, must overrule all these considerations.
To intermarry with them was therefore unlawful because it
BEFORE CHRIST, 1451.
Cautions against idolatry.
DEUTER ONOMY, VII.
was dangerous; this very thing had proved of fatal conse-
quence to the old world, Gen. vi. 2. and thousands in the
world that now is, have been undone by irreligious, ungodly
marriages, for there is more ground of fear in mixed marriages
that the good will be perverted, than of hopes that the bad
will be converted. The event proved the reasonableness of
this warning, They will twrn away thy son from following me.
Solomon paid dear for his folly herein. We find a national
repentance for this sin of marrying strange wives, and care
taken to reform, Ezra x. 19, &c. and Neh. xiii. 23. and a New-
Testament caution not to be unequally yoked with unbelievers,
2 Cor. vi. 14. Those that in choosing yokefellows, keep not
at least within the bounds of a justifiable profession of reli-
gion, cannot promise themselves helps meet for them. One
of the Chaldee paraphrases adds here as a reason of this com-
mand, v. 3. For he that marries with idolaters, does in effect
marry with their idols.
3. They must destroy all the relics of their idolatry, v. 5.
Their altars and pillars, their groves and graven images, all
must be destroyed ; both in a holy indignation against idol-
atry, and to prevent infection. This command was given be-
fore, Exod. xxiii. 24; xxxiv. 13. A great deal of good work
of this kind was done by the people in their pious zeal, 2
Chron. xxxi. 1. and by good Josiah, 2 Chron. xxxiv. 3, 7. and
with this may be compared the burning of the conjuring
books, Acts xix. 19.
II. Here are very good reasons to enforce this caution.
1. The choice which God had made of this people for his
own, v. 6. There was such a covenant and communion estab-
lished between God and Israel, as was not between him and
any other people in the world. Shall they by their idolatries
dishonour him who had thus honoured them 2 Shall they
slight him who had thus testified his kindness for them 3 Shall
they put themselves upon the level with other people, when
God had thus dignified and advanced them above all people 3
Had God taken them to be a special people to him, and no
other but them, and will not they take God to be a special
God to them, and no other but him
2. The freeness of that grace, which made this choice.
(1.) There was nothing in them to recommend or entitle them.
to this favour. In the multitude of the people is the king’s
honour, Prov. xiv. 28. But their number was inconsiderable;
they were only seventy souls when they went down into Egypt,
and though greatly increased there, yet there were many other
nations more numerous; Ye were the fewest of all people, v. 7.
The author of the Jerusalem Targum passes too great a com-
pliment upon his nation, in his reading this, Ye were humble
wn spirit, and meek above all people ; quite contrary. They
were rather stiff-necked, and ill-natured, above all people.
( #3 God fetched the reason of it purely from himself, v. 8.
1...] He loved you because he would love you. Even so, Father,
because it seemed good in thine eyes. All that God loves,
he loves freely, Hos. xiv. 4. Those that perish, perish by
their own merits, but all that are saved, are saved by prero-
gative. . [2.] He has done his work because he would keep
his word. “He has brought you out of Egypt in pursuance
of the oath sworn to your fathers.” Nothing in them, or done
by them, did or could make God a debtor to them; but he
had made himself a debtor to his own promise, which he
would perform notwithstanding their unworthiness.
3. The tenor of the covenant into which they were taken ;
it was in short this, That as they were to God, so God would
be to them. They should certainly find him, (I.) Kind to his
friends, v. 9. “The Lord thy God is not like the gods of the
nations, the creatures of fancy, subjects fit enough for loose
poetry, but no proper objects of serious devotion ; no, he is
God, God indeed, God alone, the faithful God, able and ready
not only to fulfil his own promises, but to answer all the just
expectations of his worshippers, and he will certainly keep
Covenant and mercy,” that is, “ show mercy according to co-
Venant, to them that love him, and keep his commandments ;”
(and in vain do we pretend to love him, if we do not make
conscience of his commandments;) “ and this,” (as is here
added for the explication of the promise in the second com-
mandment,) “not only to thousands of persons, but to thou-
sands of generations. So inexhaustible is the fountain, so
constant the streams '' (2.) Just to his enemies, he repayeth
them that hate him, v. 10. Note, [1..] Wilful sinners are haters
of God; for the carnal mind is enmity against him. Idolaters
are so in a special manner, for they are in league with his
rivals. [2.] Those that hate God, cannot hurt him, but cer-
tainly ruin themselves. He will repay them to their face, in
defiance of them and all their impotent malice. His arrows
are said to be made ready against the face of them, Ps. xxi. 12.
Ör. He will bring those judgments upon them, which shall
*VoI. I 3 L
appear to themselves to be the just punishment of their idol-
atry. Compare Job xxi. 19. He rewardeth him, and he shall
know it. Though vengeance seem to be slow, yet it is not
slack. The wicked and sinner shall be recompensed in the
earth, Prov. xi. 31. I cannot pass the gloss of the Jerusalem
Targum upon this place, because it speaks the faith of the
Jewish church concerning a future state : He recompenses to
them that hate him, the reward of their good works in this world,
that he may destroy them in the world to come.
12 Wherefore it shall come to pass, if ye hearken
to these judgments, and keep and do them, that the
LORD thy God shall keep unto thee the covenant
and the mercy which he sware unto thy fathers:
13 And he will love thee, and bless thee, and multi-
ply thee: he will also bless the fruit of thy womb,
and the fruit of thy land, thy corn, and thy wine,
and thine oil, the increase of thy kine, and the flocks
of thy sheep, in the land which he sware unto thy
fathers to give thee. 14 Thou shalt be blessed above
all people: there shall not be male or female barren
among you, or among your cattle. 15 And the
LORD will take away from thee all sickness, and will
put none of the evil diseases of Egypt, which thou
knowest, upon thee; but will lay them upon all
them that hate thee. 16 And thou shalt consume
all the people which the LoRD thy God shall deliver
thee; thine eye shall have no pity upon them : nei-
ther shalt thou serve their gods; for that will be a
snare unto thee. 17 If thou shalt say in thine heart,
These nations are more than I; how can I dispos-
sess them 2 18 Thou shalt not be afraid of them;
but shalt well remember what the Lord thy God did
unto Pharaoh, and unto all Egypt. 19 The great
temptations which thine eyes saw, and the signs,
and the wonders, and the mighty hand, and the
stretched-out arm, whereby the Lo RD thy God
brought thee out; so shall the Lo RD thy God do
unto all the people of whom thou art afraid. 20
Moreover, the Lo RD thy God will send the hornet
among them, until they that are left, and hide them-
selves from thee, be destroyed. 21 Thou shalt not
be affrighted at them : for the Lo RD thy God is
among you, a mighty God and terrible. 22 And
the Lo RD thy God will put out those nations before
thee by little and little ; thou mayest not consume
them at once, lest the beasts of the field increase
upon thee. 23 But the Lo RD thy God shall deliver
them unto thee, and shall destroy them with a mighty
destruction, until they be destroyed. 24 And he
shall deliver their kings into thine hand, and thou
shaft destroy their name from under heaven : there
shall no man be able to stand before thee, until thou
have destroyed them. 25 The graven images of their
gods shall ye burn with fire ; thou shalt not desire
the silver or gold that is on them, nor take it unto
thee, lest thou be snared therein : for it is an abomi-
nation to the Lord thy God. 26 Neither shalt thou
bring an abomination into thine house, lest thou be
a cursed thing like it: but thou shalt utterly detest
it, and thou shalt utterly abhor it; for it is a cursed
thing. -
Here, I. The caution against idolatry is repeated, and against
communion with idolaters, p. 16. “Thou shalt consume the
people, and not serve their gods.” We are in danger of hav-
ing fellowship with the works of darkness, if we take pleasure
in fellowship with those that do those works. Here is also a
repetition of the charge to destroy the images, v. 25, 26. The
idols which the heathen had worshipped, were an abomina-
tion to God, and therefore must be so to them : all that truly
love God, hate what he hates. Observe how this is urged
upon them, Thou shalt witterly detest it, and thou shalt witeri;
abhor it: such a holy indignation as this must we conceive
against sin, that abominable thing which the Lord hates. They
must not retain the images, to gratify theºretounes : Thou
BEFORE CHRIST, 1451.
Cautions against idolatry.
DEUTERONOMY, VIII.
shalt not desire the silver or gold that is on them, nor think it
pity to have that destroyed. Achan paid dear for converting
that to his own use, which was an anathema. Nor must they
retain the images, to gratify their curiosity; “Neither shalt
thou bring it into thine house, to be hung up as an ornament,
or preserved as a monument of antiquity: No, to the fire
with it, that is the fittest place for it.” Two reasons are given
for this caution. Lest thou be snared therein, v. 25. that is,
“ lest thou be drawn, ere thou art aware, to like it and love
it, to fancy it, and pay respect to it. And, lest thou be a
cursed thing like it, v. 26. They that make images, are said
to be like unto them, stupid and senseless; here they are said
to be in a worse sense like to them, accursed of God, and de-
voted to destruction. Compare these two reasons together,
and observe, That whatever brings us into a snare, brings us
under a curse.
II. The promise of God's favour to them, if they would be
obedient, is enlarged upon with a most affecting copiousness
and fluency of expression, which intimates how much it is
both God’s desire, and our own interest, that we be religious.
All possible assurance is here given them,
1. That if they would sincerely endeavour to do their part
of the covenant, God would certainly perform his part. He
shall keep the mercies which he sware unto thy fathers, v. 12.
Let us be constant to our duty, and we cannot question the
constancy of God’s mercy.
2. That if they would love God, and serve him, and devote
themselves and theirs to him, he would love them, and bless
them, and multiply them greatly, v. 13, 14. What could they
desire more to make them happy 3 (1.) He will love thee. He
began in love to us, 1 John iv. 19. and if we return his love
in filial duty, then, and then only, we may expect the con-
tinuance of it, John xiv. 21. (2.) He will bless thee with
the tokens of his love above all people. If they would dis-
tinguish themselves from their neighbours by singular services,
God would dignify them above their neighbours by singular
blessings. (3.) He will multiply thee. Increase was the an-
cient blessing for the peopling of the world, once and again,
Gen. i. 28; ix. 1. and here for the peopling of Canaan, that
Iittle world by itself. The increase both of their families and
of their stock is promised : They should neither have estates
without heirs, nor heirs without estates, but should have the
complete satisfaction of having many children, and plentiful
provisions and portions for them.
3. That if they would keep themselves pure from the idol-
atries of Egypt, God would keep them clear from the diseases
of Egypt, v. 15. It seems to refer not only to those plagues
of Egypt, by the force of which they were delivered, but to
Some other epidemical country disease, as we call it, which
they remembered the prevalency of among the Egyptians,
and by which God had chastised them for their national sins.
Diseases are God’s servants; they go where he sends them,
and do what he bids them. It is therefore good for the health
of our bodies, to mortify the sin of our souls.
4. That if they would cut off the devoted nations, they
should cut them off, and none should be able to stand before
them. Their duty in this matter would itself be their advan-
tage. . Thou shalt consume all the people which the Lord thy
God shall deliver thee, that is the precept, v. 16. And then
the Lord thy God shall deliver them unto thee, and shall destroy
them, that is the promise, v. 23. Thus we are commanded not
to let sin reign, not to indulge ourselves in it, or give counte-
aance to it, but to hate it, and strive against it ; and then God
has promised that sin shall not have dominion over us, Rom.
vi. 12, 14. but that we shall be more than conquerors over it.
The difficulty and doubtfulness of the conquest of Canaan
having been a stone of stumbling to their fathers, he here
animates them against those things which were most likely to
discourage them, bidding them not to be afraid of them, v. 18.
And again, v. 21. &
(1.) Let them not be disheartened by the number and
strength of their enemies. Say not, They are more than I,
how can I dispossess them 2 v. 17. We are apt to think that the
most numerous must needs be victorious: But to fortify them
against this temptation, he remunds them of the destruction
of Pharaoh and all the power of Egypt, v. 18, 19. They had
seen the great temptations or miracles, (so the Chaldee reads
it,) the signs and wonders, wherewith God had brought them
out of Egypt, in order to his bringing of them into Canaan,
and from thence might easily infer, that God could dispossess
the Canaanites, who, though formidable enough, had not such
advantages against Israel as the Egyptians had ; He that had
done the greater, could do the lesser ; and they might also
inter, that he would dispossess them, otherwise his bringing
Israel out of Fº had been no kindness to them. He that
42
begun, would finish. Thou shalt therefore well remember this,
v. 18. The word and works of God are then well remembered,
when they are improved as helps to our faith and obedience.
This is well laid up, which is ready to us when we have occa-
sion to use it.
(2.) Let them not be disheartened by the weakness and
deficiency of their own forces; for God will send them in
auxiliary troops of hornets, or wasps, as some read it, v. 20.
probably larger than ordinary, which should so terrify and
molest their enemies, (and perhaps be the death of many of
them,) that their most numerous armies would become an
easy prey to Israel. God plagued the Egyptians with flies,
but the Canaanites with hornets. Those who take not warn-
ing by lesser judgments on others, may expect greater on
themselves. But their great encouragement was, that they
had God among them, a mighty God and terrible, v. 21. And
if God be for us, if God be with us, we need not fear the
power of any creature against us. -
(3.) Let them not be disheartened by the slow progress of
their arms, nor think that the Canaanites would never be sub-
dued, if they were not expelled the first year; no, they must
be put out by little and little, and not all at once, v. 22. . Note,
We must not think, that because the deliverance of the church,
and the destruction of its enemies, are not effected immedi-
ately, therefore it will never be effected ; God will do his own
work in his own method and time ; and we may be sure that
they are always the best. Thus corruption is driven out of
the hearts of believers by little and little. . The work of sanc-
tification is carried on gradually; but that judgment will at
length be brought forth into a complete victory. The reason
here given (as before, Exod. xxiii. 29, 30.) is, Lest the beast
of the field increase wpon thee. The earth God has given to
the children of men; and therefore there shall rather be a
remainder of Canaanites to keep possession till Israel become
numerous enough to replenish it, than that it should be a
habitation of dragons, and a court for the wild beasts of the
desert, Isa. xxxiv. 13, 14. Yet God could have prevented this.
mischief from the beasts, Lev. xxvi. 6. But pride and security,
and other sins that are the common effects of a settled pros-
perity, were the enemies more dangerous than the beasts of
the field, that would be apt to increase upon them. See Judges.
iii. 1, 4
CHAP. VIII.
Moses had charged parents in teaching their children, to whet the word of
God upon them, ch. vi. 7. by frequent repetition of the same things, cver
and over again ; and here he himself takes the same method of instruct-
£ng the Israelites, as his children ; frequently incutcating the same pre- .
cepts and cautions, with the same motives, or arguments, to enforce them ;
that what they heard so often, might abide with them. In this chapter,
Moses gives them, I. General exhortations to obedience, v. 1,.6. IZ. A
review of the great things God had done for them in the wilderness, as
a good argument for obedience, v. 2–5. and v. 15, 16. III. A prospect
of the good land into which God would now bring them, v. 7–9. ...A. P.
24 necessary caution against the temptations of a prosperous condition,
v. 10–14. and 17, 18. P. A fair warning of the fatal consequences of
apostacy from God, v. 19, 20.
1 LL the commandments which I command thee.
this day shall ye observe to do, that ye may
live, and multiply, and go in and possess the land
which the Lo RD sware unto your fathers. 2 And
thou shalt remember all the way which the Lord thy
God led thee these forty years in the wilderness, to
humble thee, and to prove thee, to know what was:
in thine heart, whether thou wouldest keep his com-
mandments, or no. 3 And he humbled thee, and
suffered thee to hunger, and fed thee with manna,
(which thou knewest not, neither did thy fathers.
know,) that he might make thee know that man doth
not live by bread only, but by every word that pro-
ceedeth out of the mouth of the LORD doth man live.
4 Thy raiment waxed not old upon thee, neither did
thy foot swell these forty years. 5 Thou shalt also
consider in thine heart, that, as a man chasteneth
his Son, so the Lo RD thy God chasteneth thee. 6.
Therefore thou shalt keep the commandments of the
LORD thy God, to walk in his ways, and to fear him.
7 For the Lo RD thy God bringeth thee into a good
land ; a land of brooks of water, of fountains, and
depths that spring out of valleys and hills; 8 A.
land of wheat, and barley, and vines, and fig-trees,
and pomegranates; a land of oil-olive, and honey
BEFoRE CHRIST, 145".
JEachortations to obedience.
DEUTERONoMy, VIII.
9 A land wherein thou shalt eat bread without scarce-
ness, thou shalt not lack any thing in it; a land
whose stones are iron, and out of whose hills thou
mayest dig brass.
The charge here given them is the same as before, to keep
and do all God’s commandments: Their obedience must be,
1. Careful, observe to do. 2. Universal, to do all the command-
ments, v. 1. And, 3. From a good principle, with a regard to
God, as the Lord, and their God, and particularly with a
holy fear of him, v. 6. from a reverence of his majesty, a sub-
mission to his authority, and a dread of his wrath.
To engage them to this obedience, besides the great advan-
tages of it, which he sets before them, v. 1. that they should
live and multiply, and all should be well with them; he directs
them,
I. To look back upon the wilderness through which God
had now brought them, v.2. Thou shalt remember all the way
which the Lord thy God led thee these forty years in the wilder-
ness. Now that they were come of age, and were entering upon
their inheritance, they must be reminded of the discipline they
nad been under during their minority, and the method God
inad taken to train them up for himself. The wilderness was the
school in which they had been for forty years boarded and
:aught, under tutors and governors ; and this was a time to
bring it all to remembrance. The occurrences of these last
forty years were, 1. Very memorable, and well worthy to be re-
membered. 2. Very useful and profitable to be remembered,
as yielding a complication of arguments for obedience. And,
3. They were recorded on purpose that they might be remem-
bered. As the feast of the passover was a memorial of their
deliverance out of Egypt, so the feast of tabernacles was of
their passage through the wilderness. Note, It is very good
or us to remember all the ways both of God’s providence
and grace, by which he has led us hitherto through this wilder-
ness, that we may be prevailed with cheerfully to serve him .
and trust in him. Here let us set up our Ebenezer.
(1.) They must remember the straits they were sometimes
brought into; [1..] For the mortifying of their pride; it was
to humble them, that they might not be exalted above measure
with the abundance of miracles that were wrought in their fa-
vour, and that they might not be secure, and confident of
being in Canaan immediately. [2.] For the manifesting of
their perverseness; to prove them, that they and others might
know (for God himself perfectly knew it before) all that was
in their heart, and might see that God chose them, not for any
thing in them that might recommend them to his favour,
for their whole carriage was untoward and provoking. Many
commandments God gave them, which there had been no oc-
casion for, if they had not been led through the wilderness, as
those relating to the manila, (Exod. xvi. 28.) and God thereby
tried them, as our first parents were tried by the trees of the
garden, whether they woulu keep God’s commandments or not.
. Or, God thereby proved them, whether they would trust his
promises, the word which he commanded to a thousand gene-
rations, and in dependence on his promises, obey his precepts.
(2.) They must remember the supplies which were always
granted them. God himself took particular care of their
food, raiment, and health ; and what would they have more ?
[1..] They had manna for food, v. 3. God suffered them to
hunger, and then fed them with manna, that the extremity of
their want might make their supply the more acceptable, and
God’s goodness to them therein the more remarkable. God
often brings his people low, that he might have the honour of
helping them. And thus the manna of heavenly comforts is
given to them that hunger and thirst after righteousness, Matt.
w; 6. To the hungry soul every bitter thing is sweet. It is said
of the manna, that it was a sort of food which neither they
nor their fathers knew. And again, v. 16. If they knew there
was such a thing that fell sometimes with the dew in those
countries, as some think they did, yet it was never known to
fall in such vast quantities, so constantly, and at all seasons
of the year, so long, and only about a certain place. These
things were altogether miraculous, and without precedent;
The Lord created a new thing for their supply. And hereby
he taught them, that man liveth not by bread alone ; though
God has appointed bread for the strengthening of man’s heart,
and that is ordinarily made the staff of life, yet God can,
when he pleases, command support and nourishment without
it, and make something else very unlikely to answer the in-
‘ention as well. We might live upon air, if it were sanctified
for that use by the word of God ; for the means God ordinarily
ises he is not tied to, but can perform his kind purposes to his
Weople without them. Our Saviour quotes this scripture in
answer to that, temptation of Satan, Command that these stones
be made bread. “What need of that?” says Christ, “ my
heavenly Father can keep me alive without bread,” Matt. iv.
3, 4. Let none of God’s children distrust their Father, nor
take any sinful indirect course for the supply of their own
necessities; some way or other, God will provide for them in
the way of duty and honest diligence, and verily they shall be
fed. It may be applied spiritually ; the word of God, as it is
the revelation of God's will and grace duly received, and en-
tertained by faith, is the food of the soul ; the life which is
supported by that is the life of the man, and not only that life
which is supported by bread. The manna typified Christ, the
bread of life. He is the Word of God ; , by him we live; the
Lord evermore give us that bread which endures to eternal
life, and let us not be put off with the meat that perisheth /
ſ: The same clothes served them from Egypt to Canaan,
at least, the generality of them. Though they had not changé
of raiment, yet it was always new, and waxed not old upon
them, v. 4. This was a standing miracle, and the greater, if,
as the Jews say, they grew with them, so as to be always fit
for them. But it is plain that they brought out of Egypt bun-
dles of clothes on their shoulders, Exod. xii. 34. which they
might barter with each other as there was occasion ; and those,
with what they wore, sufficed till they came into a country
where they could furnish themselves with new clothes.
Now by the method God took of providing food and ral-
ment for them, First, He humbled them. It was a mortifi-
cation to them to be tied for forty years together to the same
meat, without any varieties, and to the same clothes, in the
same fashion. Thus he taught them, that the good things he
designed for them, were figures of better things: and that the
happiness of man consists notin being clothed in purple or fine
linen, and in faring sumptuously every day, but in being taken
into covenant and communion with 6. and in learning his
righteous judgments. God’s law, which was given to Israel in
the wilderness, must be to them instead of food and raiment.
Secondly, He proved them, whether they could trust him to
provide for them then, when means and second causes failed.
Thus he taught them to live in a dependence upon Providence,
and not to perplex themselves with care, what they should eat
and drink, and wherewithal they should be clothed. Christ
would have his disciples learn the same lesson, Matt. vi. 25.
and took a like method to teach it them, when he sent them out
without purse or scrip, and yet took care that they lacked no-
thing, Luke xxii. 35. Thirdly, God took care of their health
and ease. Though they travelled on foot in a dry country, the
way rough and untrodden, yet their foot swelled not : God pre-
served them from taking hurt by the inconveniences of their
journey ; and mercies of that kind we ought to acknowledge.
Note, Those who follow God’s conduct are not only safe, but
easy. Our feet swell not while we keep in the way of duty; it
is the way of transgression that is hºrd, Prov. xiii. 15. God
has promised to keep the feet of his Saints, l Sam. ii. 9.
(3.) They must also remember the rebukes they had been
under, v. 5. During these years of their education they had
been kept under a strict discipline, and not without need.
As a man chasteneth his son for his good, and because he loves
him, so the Lord thy God chasteneth thee. God is a loving
tender Father to all his children, yet when there is occasion
they shall feel the smart of the rod. Israel did so, they were
chastened that they might not be condemned ; chastened with
the rod of men. Notas a man wounds and slays his enemies,
whose destruction he ailms at, but as a man chastens his son,
whose happiness and welfare he designs: So did their God
chasten them ; he chastened and taught them, Ps. xciv. 12.
This they must consider in their heart, that is, they must own
it from their own experience, that God had corrected them
with a fatherly love, for which they must return to him a filial
reverence and compliance. Because God has chastened thee.
as a father, Therefore, v. 6. thow shalt keep his commandments.
This use we should make of all our afflictions; by them let
us be engaged and quickened to our duty. Thus they are
directed to look back upon the wilderness.
II. He directs them to look forward to Canaan, into which
God was now bringing them. Look which way we will, both
our reviews and our prospects will furnish us with arguments.
for obedience. The land which they were now going to take
possession of, is here described to be a very good land, v. 7–9.
There was every thing in it that was desirable. 1. It was,
well watered, like Eden the garden of the Lord. It was a land
of brooks of water, of fountains and depths, which contributed
to the fruitfulness of the soil. Perhaps there was more plenty
of water there now than had been in Abraham’s time, the
Canaanites having found and digged wells; so that Israel.
reaped the fruit of their industry as well as of God’s bounty.
2. The ground produced great plenty of allººd things, not only
BEFORE CHRIST, 1451.
JEarhortations, &c.
DEUTERONOMY, VIII.
for the necessary support, but for the convenience and comfort
of human life. In their father's land they had bread enough ;
it was corn land, and a land of wheat and barley, where, with
the common care and labour of the husbandman, they might
eat bread without scarceness. It was a fruitful land, that
was never turned into barrenness but for the iniquity of them
that dwelt therein. They had not only water enough to
quench their thirst, but vines; the fruit whereof was ordained to
make glad the heart. And if they were desirous of dainties,
they needed not to send to far countries for them, when their
own was so well stocked with fig-trees, and pomegranates,
olives of the best kind, and honey, or date-trees, as some think
it should be read. 3. Even the bowels of its earth were very
rich, though it should seem that silver and gold they had none ;
of these the princes of Sheba should bring presents, Ps. lxxii.
15. yet they had plenty of those more serviceable metals, iron
Tnd brass. Iron-stone and mines of brass were found in their
bills. See Job xxviii. 2.
Now observe, These things are mentioned, (1.) To show the
great difference between that wilderness through which God
had led them, and the good land into which he was bringing
them. Note, Those that bear the inconveniences of an afflicted
state with patience and submission, are humbled by them,
and prove well under them, are best prepared for better cir-
cumstances. (2.) To show what obligations they lay under to
keep God’s commandments, both in gratitude for his favours
to them, and from a regard to their own interest, that the
favours might be continued. The only way to keep possession
of this good land, would be to keep in the way of their duty.
(3.) To show what a figure it was of good things to come.
Whatever others saw, it is probable that Moses in it saw a
type of the better country : the Gospel-Church is the New
Testament Canaan, watered with the Spirit in his gifts and
graces, planted with the trees of righteousness, bearing the
fruits of righteousness. Heaven is the good land, in which
there is nothing wanting, and where there is a fulness of joy.
10 When thou hast eaten and art full, then thou
shalt bless the Lord thy God, for the good land
which he hath given thee. 11 Beware that thou
forget not the Lo RD thy God, in not keeping his
commandments, and his judgments, and his statutes,
which I command thee this day: 12 Lest, when
thou hast eaten and art full, and hast built goodly
houses, and dwelt therein ; 13 And when thy herds
and thy flocks multiply, and thy silver and thy gold
is multiplied, and all that thou hast is multiplied;
14 Then thine heart be lifted up, and thou forget
the Lord thy God, which brought thee forth out of
the land of Egypt, from the house of bondage ; 15
Who led thee through that great and terrible wil-
derness, wherein were fiery serpents, and scorpions,
and drought; where there was no water; who
brought thee forth water out of the rock of flint;
16 Who fed thee in the wilderness with manna,
which thy fathers knew not, that he might humble
thee, and that he might prove thee, to do thee good at
thy latter end; 17 And thou say in thine heart, My
power, and the might of mine hand hath gotten me
this wealth. 18 But thou shalt remember the Lo RD
thy God: for it is he that giveth thee power to get
wealth, that he may establish his covenant, which he
sware unto thy fathers, as it is this day. 19 And it
shall be, if thou do at all forget the LoRD thy God,
and walk after other gods, and serve them, and wor-
ship them, I testify against you this day, that ye shall
surely perish. 20 As the nations which the Lo RD
destroyeth before your face, so shall ye perish ; be-
cause ye would not be obedient unto the voice of the
Lord your God.
Moses having mentioned the great plenty they would find
In the land of Canaan, finds it necessary to caution them
against the abuse of that plenty, which is a 'sin they would be
the more prone to, now that they came into that vineyard of
the Lord, immediately out of a barren desert.
1. He directs them to the duty of a prosperous condition, v.
10. They are allowed to eat, even to fulness; not to surfeit
or excess. But let ‘’tem always remember their Benefactor,
the Founder of their feast, and never fail to give thanks after
meat, Then thou shalt bless the Lord thy God. 1. They must
take heed of eating or drinking so much as to indispose them-
selves for this duty of blessing God, rather they must aim to
serve God therein with so much the more cheerfulness and en-
largement. 2. They must not have any fellowship with those
that, when they had eaten and were full, blessed false gods,
as the Israelites themselves had done in their worship of the
golden calf, Exod. xxxii. 6. 3. Whatever they had the com-
fort of, God must have the glory of. As our Saviour has
taught us to bless before we eat, Matt. xiv. 19, 20, so we are
here taught to bless after meat. That is our Hosannah, God
bless ; this is our Hallelujah, Blessed be God. In every thing
we must give thanks. From this law the religious Jews took
up a laudable usage of blessing God, not only at their solemn
meals, but upon other occasions; if they drank of a cup of wine
they lifted up their hands and said, Blessed be he that created
the fruit of the vine to make glad the heart. If they did but
smell at a flower, they said, Blessed be he that made this flower
sweet. 4. When they gave thanks for the fruits of the land,
they must give thanks for the good land itself, which was given
them by promise. From all our comfortable enjoyments, we
must take occasion to thank God for comfortable settlements;
and I know not but we of this nation have as much reason as
they had to give thanks for a good land.
II. He arms them against the temptations of a prosperous
condition, and charges them to stand upon their guard against
them : “When thou art settled in goodly houses of thy own
building,” v. 12. (for though God gave them houses which they
builded not, ch. vi. 10. those would not serve them, they must
have larger and finer,) and when thou art grown rich in cattle,
in silver and in gold, v. 13. as Abraham, Gen. xiii.2. when all
thow hast is multiplied, - -
1. “Then take heed of pride. Beware lest then thy heart be
lifted up,” v. 14. when the estate rises, the mind is apt to rise
with it, in self-conceit, self-complacency, and self-confidence.
Let us therefore strive to keep the spirit low in a high condi-
tion ; humility is both the ease and the ornament of prosper-
ity. Take heed of saying, so much as in thy heart, that proud
word, My power and the might of my hand hath gotten me this
wealth, v. 17. Note, We must never take the praise of our pros-
perity to ourselves, nor attribute it to our ingenuity or industry,
for bread is not always to the wise, nor riches to men of wrider-
standing, Eccles. ix. 11. It is spiritual idolatry, thus to sacri-
fice to our own net, Hab. i. 16.
2. “Then take heed of forgetting God.” This follows upon
the lifting up of the heart ; for it is through the pride of the
countenance that the wicked seeks not after God, Ps. X. 4. Those
that admire themselves, despise God.
(1.) “Forget not thy duty to God.” v. II. We forget God,
if we keep not his commandments; we forget his authority
over us, and our obligations to him, and expectations from
him, if we are not obedient to his laws. When men grow
rich, they are tempted to think religion a needless thing;
they are happy without it ; think it a thing below them, an
too hard upon them ; their dignity forbids them to stoop, and
their liberty forbids them to serve. But we are basely, un-
grateful, if, the better God is to us, the worse we are to him.
(2.) “Forget not God’s former dealings, with thee. , Thy
deliverance out of Egypt, v. 14. The provision he made for
thee in the wilderness, that great and terrible wilderness;”
they must never forget the impressions which the horror of
that wilderness made upon them ; see Jer. Ii.6. where it is
called the very shadow of death. There God preserved them
from being destroyed by the fiery serpents and scorpions,
though sometimes he made use of them for their correction
there he kept them from perishing for want of water, follow-
ing them with water out of a rock of flint, v. 15. Out of
which (says Bishop Patrick) one would rather have expected
fire than water. There he fed them with manna, of which
before, v. 3. taking care to keep them alive, that he might do
them good at their latter end, v. 16. Note, God reserves the
best till the last for his Israel. However he may seem to deal
hardly with them by the way, he will not fail to do them good
at their latter end. -
(3.) “Forget not God’s hand in thy present prosperity, v.
18. Remember, it is he that giveth thee wealth; for he giv-
eth thee power to get wealth.” See here how God's giving and
our getting are reconciled, and apply it to spiritual wealth. It
is our duty to get wisdom, and above all our gettings, to get
understanding; and yet it is God’s grace that gives wisdom,
and when we have got it, we must not say, it was the might
of our hand that got it, but must own it was God that gave us
power to get it, and therefore to him we must give the praise,
and consecrate the use of it. The blessing of the Lord on the
hand of the diligent, makes rich both for this world and for the
444 -
BEFORE CHRIST, 1451.
An admonition to Israel.
DEUTERONOMY, IX.
other. He giveth thee power to get wealth, not so much, to
gratify thee, and make thee easy, as that he may establish
his covenant. All god's gifts are in pursuance of his pro-
II]ISéS.
III. He repeats the fair warning he had often given them of
the fatal consequences of their apostasy from God, v. 19, 20.
Observe 1. How he describes the sin : it is forgetting God,
and then worshipping other gods. What wickedness will not
they fall into, that keep thoughts of God out of their minds !
And when once the affections are displaced from God, they will
-oon be misplaced upon lying vanities. 2. How he denounces
wrath and ruin against them for it; “If you do so, ye shall
surely perish, and the power and might of your hands, which
you are so proud of, cannot help you. Nay, you shall perish,
as the nations that are driven out before you. God will make
no more account of you, notwithstanding his covenant with
you, and your relation to him, than he does of them, if
you will not be obedient and faithful to him.” They that
follow others in sin, will certainly follow them to destruction.
If we do as sinners do, we must expect to fare as sinners fare.
CHAP. IX.
The design of Moses in this chapter is, to convince the people of Israel of
their utter unworthiness to receive from God those greal favours that were
now to be conferred upon them, writing this, as it were in capital letters,
at the head of their charter, Not for your sake, be it known unto you,
Ezek. xxxvi. 32. M. He assures them of victory over their enemies, v.
1–3. II. He cautions them not to attribute their successes to their own
merit, but to God's justice, which was engaged against their enemies,
and his faithfulness, which was engaged to their fathers, v 4–6. III.
Zo make it evident that they had no reason to boast of their own righte-
ousness, he mentions their faults, shows Jr. º. of their transgressions, and
the house of Jacob their sins. In gene, al twey had been all along a pro-
vokingſº v. 7–24. In particular, 1. In the matter of the golden
calf, the story of which he largely relates, v 8–21. 2 He mentions
some other instances of their rebellion, v. 22, 23. And, 3 Returns, at
v. 25. to speak of the intercession he had made for them at Horeb, to pre-
vent their being ruined for the golden calf.
1 TTTEAR, O Israel; Thou art to pass over Jordan
this day, to go in to possess nations greater
and mightier than thyself, cities great, and fenced
up to heaven; 2 A people great and tall, the chil-
dren of the Anakinas, whom thou knowest and of
whom thou hast heard say, Who can stand before
the children of Anak 3 Understand therefore this
day, that the Lo Rd thy God is he which goeth over
before thee; as a consuming fire he shall destroy
them, and he shall bring them down before thy face:
So shalt thou drive them out, and destroy them
quickly, as the Lok D hath said unto thee. 4 Speak
uot thou in thine heart, after that the LORD thy God
hath cast them out from before thee, saying, For my
righteousness the Lo RD hath brought me in to pos-
sess this land; but for the wickedness of these na-
tions the Lo RD doth drive them out from before thee.
5 Not for thy righteousness, or for the uprightness
of thine heart, dost thou go to possess their land; but
for the wickedness of these nations the LORD thy
God doth drive them out from before thee, and that
he may perform the word which the LoRD sware
unto thy fathers, Abraham, Isaac, and Jacob. 6
Understand therefore that the Lok D thy God giveth
thee not this good land to possess it for thy righte-
ousness; for thou art a stiff-necked people.
The call to attention, v. 1. Hear, O Israel, Intimates that
this was a new discourse, delivered at some distance of time
after the former, probably, the next sabbath-day.
1. He represents to them the formidable strength of the
enemies which they were now to encounter, v. 1. The nations
they were to dispossess were mightier than themselves, not a
rude and undisciplined rout, like the natives of America, that
were easily made a prey of. But should they besiege them,
they would find their cities well fortified, according as the art
of fortification then was ; should they engage them in the
field, they would find the people great and tall, of whom com-
mon fame had reported, that there was no standing before
them, v. 2. This representation is much the same with that
which the evil spies had made, Numb. xiii. 28, 33. but made
with a very different intention : that was designed to drive
them from God, and to discourage their hope in him ; this to
drive them to God, and to engage their hope in him; since no
power less than that which is almighty, could secure and suc-
ceed them.
II. He assures them of victory, by the presence of God with
them, notwithstanding the strength of the enemy, v. 3.
“ Understand therefore what thou must trust to for success,
and which way thou must look ; it is the Lord thy God that
goes before thee, not only as thy Captain, or Commander in
chief, to give direction, but as a consuming fire, to do execu-
tion among them. Observe, He shall destroy them, and
then thou shalt drive them out. Thou canst not drive them
out, unless he destroy them, and bring them down. But he
will not destroy them, and bring them down, unless thou
set thyself in good earnest to drive them out.” We must do
our endeavour in dependance upon God’s grace, and we
shall have that grace, if we do our endeavour.
III. He cautions them not to entertain the least thought of
their own righteousness, as if that had procured them this
favour at God’s hand. “Say not, For my righteousness,
either with regard to my good character, or in recompence
for any good service, the Lord hath brought me in to possess
this land, v. 4. never think it is for thy righteousness or the
uprightness of thy heart, that it is for and in consideration
either of thy good conversation, or of thy good disposition,”
v. 5. And again, v. 6. it is insisted on, because it is hard to
bring people from a conceit of their own merit, and yet very
necessary that it be done. “ Understand, know it, and behieve
it, and consider it, that the Lord thy God giveth thee not this
good land for thy righteousness. adst thou been to come to
it upon that condition, thou hadst been for ever shut out of it,
for thou art a stiff-necked people.” Note, Our gaining pos-
session of the heavenly Canaan, as it must be attributed to
God’s power, and not to our own might, so it must be ascribed
to God’s grace, and not to our own merit; in Christ we have
both righteousness and strength ; in him therefore we must
glory, and not in ourselves, or any sufficiency of our own.
IV. He intimates to them the true reasons why God would
take this good land out of the hands of the Canaanites, and
settle it upon Israel, and they are borrowed from his own ho-
nour, not from Israel’s deserts. 1. He will be honoured in
the destruction of idolaters; they are justly looked upon as
haters of him, and therefore he will visit their iniquity upon
them. It is for the wickedness of these nations that God drives
them out, v. 4. and again, v. 5. All those whom God rejects,
are rejected for their own wickedness; but none of those
whom he accepts, are accepted for their own righteousness.
2. He will be honoured in the performance of his promise to
those that are in covenant with him : God sware to the patri-
archs who loved him, and left all to follow him, that he would
give this land to their seed ; and therefore he would keep that
promised mercy for thousands of them that loved him and kept
his commandments; he would not suffer his promise to fail.
It was for their fathers' sakes that they were beloved, Rom
# 28. Thus boasting is for ever excluded. See Eph. i. 9,
1.
7 Remember, and forget not, how thou provoked st
the Lo RD thy God to wrath in the wilderness: from
the day that thou didst depart out of the land of
Egypt, until ye came unto this place, ye have been
rebellious against the Lo RD. 8 Also in Horeb ye
provoked the Lo RD to wrath, so that the LORD was
angry with you, to have destroyed you. 9 When I
was gone up into the mount, to receive the tables of
stone, even the tables of the covenant which the
LoRD made with you, then I abode in the mount
forty days and forty nights; I neither did eat bread
nor drink water : 10 And the Lo RD delivered unto
me two tables of stone, written with the finger of
God: and on them was written according to all the
words which the Lo RD spake with you in the mount,
out of the midst of the fire, in the day of the assem-
bly. 11 And it came to pass, at the end of forty
days and forty nights, that the Lo RD gave me the
two tables of stone, even the tables of the covenant,
12 And the Lo RD said unto me, Arise, get thee down
quickly from hence; for thy people which thou hast
brought forth out of Egypt have corrupted them-
selves: they are quickly turned aside out of the way
which I commanded them ; they have made them a
molten image. 13 Furthermore, * Lo RD spake
5
BEFORE CHRIST, 1451.
DEUTERONOMY, IX. Moses’ relation to the people
unto me, saying, I have seen this people, and, be-
hold, it is a stiff-necked people : 14 Let me alone,
that I may destroy them, and blot out their name
from under heaven: and I will make of thee a nation
mightier and greater than they. 15 So I turned,
and came down from the mount, and the mount
burned with fire. and the two tables of the cove—
nant were in my two hands. 16 And I looked, and,
behold, ye had sinned against the LoRD your God,
and had made you a molten calf: ye had turned
aside quickly out of the way which the LoRD had
commanded you. 17 And I took the two tables,
and cast them out of my two hands, and brake them
before your eyes. 18 And I fell down before the
LORD, as at the first, forty days and forty nights: I
did neither eat bread nor drink water, because of all
your sins which ye sinned, in doing wickedly in the
sight of the Lord, to provoke him to anger: 19 For
I was afraid of the anger and hot displeasure where-
with the Lord 'was wroth against you to destroy
you. But the Lo RD hearkened unto me at that
time also. 20 And the Lord was very angry with
Aaron to have destroyed him : and I prayed for
Aaron also the same time. 21 And I took your sin,
the calf which ye had made, and burnt it with fire,
and stamped it, and ground it very small, even until
it was as small as dust: and I cast the dust thereof
into the brook that descended out of the mount. 22
And at Taberath, and at Massah, and at Kibroth-
hattaavah, ye provoked the Lok D to wrath. 23
Likewise, when the Lo RD sent you from Kadesh–
barnea, saying, Go up and possess the land which I
have given you ; then ye rebelled against the com-
mandment of the Lo RD your God, and ye believed
him not, nor hearkened to his voice. 24 Ye have
been rebellious against the Lo RD from the day that
I knew you. 25 Thus I fell down before the Lo RD
forty days and forty nights, as I fell down at the
first ; because the Lo RD had said he would destroy
you. 26 I prayed therefore unto the Lord, and
said, O Lord GoD, destroy not thy people, and thine
inheritance, which thou hast redeemed through thy
greatness, which thou hast brought forth out of
Egypt with a mighty hand. 27 Remember thy ser–
Vants, Abraham, Isaac, and Jacob : look not unto
the stubbornness of this people, nor to their wicked-
neSS, nor to their sin ; 28 Lest the land whence
thou broughtest us out say, Because the Lo RD was
not able to bring them into the land which he pro-
mised them, and because he hated them, he hath
brought them out to slay them in the wilderness, 29
Yet they are thy people, and thine inheritance,
which thou broughtest out by thy mighty power, and
by thy stretched-out arm.
That they might have no pretence to think that God brought
them to Canaan for their righteousness, he here shows them
what a miracle of mercy it was, that they had not long ere
this been destroyed in the wilderness; “Remember, and for-
get not, how thow provokedst the Lord thy God, v. 7. So far from
purchasing his favour, that thou hast many a time laid thyself
open to his displeasure.” Their fathers’ provocations are
here charged upon them; for if God had dealt with their fathers
according to their deserts, this generation had never been,
much less had they entered Canaan. We are apt to forget
our provocations, especially when the smart of the rod is
over, and have need to be often put in mind of them, that we
may never entertain any conceit of our own righteousness.
St. Paul argues from the guilt which all mankind is under, to
prove that we cannot be justified before God by our own
works, Rom. iii. 19, 20. If our works condemn us, they will
not justify us.
1. They had been a provoking people ever since they came
out of Egypt, v. 7. Forty years long, from first to last, were
God and Moses ºed with them. It is a very sad charac-
ter Moses now at parting leaves of them, v. 24. Ye have been
Tebellious since the day I knew you. No sooner were they
formed into a people, than there was a faction formed among
them, which upon all occasions made head against God and
his government. Though the Mosaic history records little
more than the occurrences of the first and last year of the
forty, yet it seems by this general account, that the rest of the
years were not much better, but one continued provocation.
2. Even in Horeb they made a calf and worshipped it, v. 8.
&c., That was a sin so heinous, and by several aggravations
made so exceeding sinful, that they deserved upon all occa-
sions to be upbraided with it. It was done in the very place
where the law was given, by which they were expressly for-
bidden to worship God by images; and while the mountain
was yet burning before their eyes, and Moses was gone up
to ſººn them the law in writing; they turned aside quickly,
7), l'O. -
3. God was very angry with them for their sin. Let them
not think that God overlooked what they did amiss, and gave
them Canaan for what was good among them. No, God had
determined to destroy them, v. 8, could easily have done it,
and had been no loser by it; he even desired Moses to let him
alone that he might do it, v. 13, 14. By this it appeared how
heinous their sin was, for God is never angry with any above
what there is cause for, as men often are. Moses himself,
though a friend and favourite, trembled at the revelation of
God’s wrath from heaven, against their ungodliness and un-
righteousness, v. 19. I was afraid of the anger of the Lord ;
ºld, perhaps, not for them only, but for himself, Ps. cxix.
4. They had by their sin broken covenant with God, and
forfeited all the privileges of the covenant, which Moses sig-
nified to them by breaking the tables, v. 17. A bill of divorce
was given them, and from thenceforward they might justly
have been abandoned for ever; so that their mouth was cer-
tainly stopped from pleading any righteousness of their own.
od had, in effect, disowned them, when he said to Moses,
v. 12. “They are thy people, they are none of mine, nor shall
they be dealt with as mine.”
5. Aaron himself fell under God’s displeasure for it, though
he was the saint of the Lord, and was only brought by sur-
prise or terror, to be confederate with them in the sin, v. 20.
The Lord was very angry with Aaron. No man’s place or
character can shelter him from the wrath of God, if he have
fellowship with the unfruitful works of darkness. Aaron that
should have made atonement for them, if the iniquity could
have been purged away by sacrifice and offering, did himself
fall under the wrath of God : so little did they consider what
they did, when they drew him in. -
6. It was with great difficulty, and very long attendance,
that Moses himself prevailed to turn away the wrath of God.
and prevent their utter ruin. He fasted and prayed full forty
days and forty nights, before he could obtain their pardon, v.
18. , And some think, twice forty days, v. 25. Because it is
said, “As I fell down before,” whereas his errand in the first
forty, was not of that nature. Others think, it was but one
forty, though twice mentioned, and again, ch. x. 10. But
that was enough to make them sensible how great God’s dis-
pleasure was against them, and what a narrow escape they
had for their lives. And in this appears the greatness of
God’s anger against all mankind, that no less a person than
his Son, and no less a price than his own blood, would serve
to turn it away. Moses here tells them the substance of his
intercession for them. He was obliged to own their stubborn-
ness, and their wickedness, and their sin, v, 27. Their cha-
racter was bad indeed, when he that appeared an advocate
for them, could not give them a good word ; and had nothing
else to say in their behalf, but that God had done great things
for them, which really did but aggravate their crime. v., 26.
that they were the posterity of good ancestors, v. 27. which
might also have been turned upon him, as making the matter
worse and not better: and that the Egyptians would reproach
God if he should destroy them, as unable to perfect what he
wrought for them, v. 28. a plea which might easily enough
have been answered : No matter what the Egyptians say,
while the heavens declare God’s righteousness. So that the
saving of them from ruin at that time, was owing purely to the
mercy of God, and the importunity of Moses, and not to any
merit of theirs, that could be offered so much as in mitigation
of their offence. *
7. To affect them the more with the destruction they were
then at the brink of, he describes the destruction of the calf
they had made, very particularly, v. 21. He calls it their sin.
perhaps, not only because it had been the matter of their sin;
but because the destroying of it was intended for a testimonv
BEFORE CHRIST, 1451.
The law written again.
DEUTER ONOMY, X.
*-
against their sin; and an indication to them, what the sinners
themselves did deserve. They that made it were like unto it,
and had no wrong done them, if they had been thus stamped
to dust, and consumed, and scattered, and no remains of them
left. It was infinite mercy that accepted the destruction of
the idol, instead of the destruction of the idolaters.
8. Even after this fair escape that they had, in many other
instances they provoked the Lord again and again. He need-
ed only to name the place, for they carried the memorials
either of the sin or the punishment in their names, v. 22. at
Taberah, burning, where God set fire to them for their mur-
muring : at Massah, the temptation, where they challenged al-
mighty power to help them : and at Kibroth-hataavah, the
graves of lusters, where the dainties they coveted were their
poison. And after these, their unbelief and distrust at Ka-
desh-barnea, which he had already told them of, ch. i. and
here mentions again, v. 23. had certainly completed their
ruin, if they had been dealt with according to their own
meritS.
Now let them lay all this together, and it will appear, that
whatever favour God should hereafter show them, in subduing
their enemies, and putting them in possession of the land of
Canaan, it was not for their righteousness. It is good for us
often to remember against ourselves, with sorrow and shame,
our former sins, and to review the records conscience keeps
of them, that we may see how much we are indebted to free
grace, and may humbly own that we never merited at God’s
hand any thing but wrath and the curse.
CHAP. X.
Moses having, in the foregoing chapter, minded them of their own sin, as
a reason why they should not depend upon their own righteousness, in
this chapter sets before them 6. great mercy to them, notwithstanding
their provocations, as a reason why they should be more obedient for the
future. I. He mentions divers tokens of God's favour and reconciliation
to them, never to be forgotten. (1) The renewing of the tables of the
covenant, v. 1–5. (2.) Giving orders for their progress towards Ca-
naan, v. 6, 7 (3.) Choosing the tribe of Levi for his own, v. 8, 9.
(4.) And continuing the priesthood after the death of Aaron, v. 6. (5)
Owning and accepting the intercession of Moses for them, p. 10, ll. II.
From hence he infers what obligations they lay under to fear, and love,
and serve God, which he presses upon them with many motives, v. 12–22.
| T that time the LoRD said unto me, Hew thee
two tables of stone like unto the first, and
come up unto me into the mount, and make thee an
ark of wood: 2 And I will write on the tables the
words that were in the first tables, which thou brak-
edst, and thou shalt put them in the ark. 3 And I
made an ark of shittim-wood, and hewed two tables
of stone like unto the first, and went up into the
mount, having the two tables in mine hand. 4 A.
he wrote on the tables, according to the first writing
the ten commandments, which the LORD spake unto
you in the mount out of the midst of the fire, in
day of the assembly: and the Lo RD gave them unto
me. 5 And I turned myself, and came down from
the mount, and put the tables in the ark which I
had made; and there they be, as the LoRD com-
manded me. 6 And the children of Israel took
their journey from Beeroth of the children of Jaakan
to Mosera: there Aaron died, and there he was
buried; and Eleazar his son ministered in the priest’s
office in his stead. 7 From thence they journeyed
unto Gudgodah ; and from Gudgodah to Jotbath,
a land of rivers of waters. 8. At that time the LORD
Separated the tribe of Levi, to bear the ark of the
Covenant of the Lo RD, to stand before the LORD, to
minister unto him, and to bless in his name, unto
this day. - 9 Wherefore Levi hath no part nor inhe-
ritance with his brethren : the Lord is his inheritance,
according as the Lo RD thy God promised him. 10
And I stayed in the mount, according to the first
time, forty days and forty nights; and the LORD
hearkened unto me at that time also, and the LoRD
would not destroy thee. 11 And the Lo RD said unto
me, Arise, take thy journey before the people, that
they may go in and possess the land, which I sware
unto their fathers to give unto them.
There were four things in and by which God showed him-
self reconciled to Israel, and made them truly great and
happy; and in which God’s goodness took occasion from their
badness to make himself the more illustrious.
I. He gave them his law ; gave it to them in writing, as a
standing pledge of his favour. Though the tables that were
first written, were broken, because they had broken the com-
mandments, and God might justly break the covenant; yet
when his anger was turned away, the tables were renewed, v.
1, 2. Note, God’s putting his law in our hearts, and writing
it in our inward parts, is the surest evidence of our reconcili-
ation to God, and the best earnest of our happiness in him
Moses is bid to hew the tables; for the law prepares the hear
by conviction and humiliation for the grace of God, but it is only
that grace that then writes the law in it. Moses made an ark
of shuttim-wood, v. 3. a plain chest, the same, I suppose, in
which the tables were afterward preserved ; but Bezaleel is
said to make it, Exod. xxxvii. 1. because he afterward finish-
ed it up, and over-laid it with gold. Or, Moses is said to
make it, bes.ause when he went up the second time into the
Inount, he ordered it to be made by Bezaleel, against he came
down. And it is observable, that for this reason the ark was
the first thing that God gave orders about, Exod. xxv. 10
And this left an earnest to the congregation, that the tables
should not miscarry this second time, as they had done the
first. God will send his law and gospel to those whose hearts
are prepared as arks to receive them. Christ is the ark in
which now our salvation is kept safe, that it may not be
; as it was in the first Adam, when he had it in his own
and.
Observe, 1. What it was that God wrote on the two tables,
the ten commandments, 0.4. or ten words; intimating in how
little a compass they were contained : they were not ten
volumes, but ten words: it was the same with the first writing,
and both the same that he spoke in the mount. The second
edition needed no correction or amendment: nor did what he
wrote, differ from what he spoke : the written word is as truly
the word of God, as that which he spake to his servants the
prophets. 2. What care was taken of it. These two tables,
thus engraven, were faithfully laid up in the ark. And there
they be, said Moses, pointing, it is probable, towards the sanc-
tuary, v. 5, That good thing which was committed to him,
he transmitted them, and left it pure and entire in their hands,
now let them look to it at their peril. Thus we may say to
the rising generation, “God has intrusted us with Bibles,
sabbaths, sacraments, &c. as tokens of his presence and fa-
vour, and there they be ; we lodge them with you.” 2 Tim.
i. 13, 14.
II. He led them forward toward Canaan, though they in
their hearts turned back toward Egypt, and he might justly
have chosen their delusions, v. 6, 7. He brought them to a
land of rivers of water, out of a dry and barren wilderness:
when that failed, then by miracles; and yet after this, when
they were brought into a little distress, we find them distrust-
ing God and murmuring, Numb. xx. 3, 4.
III. He appointed a standing ministry among them, to deal
for them in holy things. At that time, when Moses went up
a second time to the mount, or soon after, he had orders to
separate the tribe of Levi to God, and to his immediate ser-
vice, they having distinguished themselves by their zeal against
the worshippers of the golden calf, v. 8, 9. The Koathites
carried the ark; they and other Levites stood before the Lord,
to minister to him in all the offices of the tabernacle ; and
the priests, who were of that tribe, were to bless the people.
This was a standing ordinance, which had now continued
almost forty years, even unto this day ; and provision was
made for the perpetuating of it, by the settled maintenance of
that tribe, which was such as gave them great encouragement
in their work, and no diversion from it. The Lord is his in-
heritance. Note, A settled ministry is a great blessing to a
people, and a special token of God’s favour. And since the
particular priests could not continue by reason of death, God
showed his care of the people in securing a succession, which
Moses takes notice of here, v. 6 When Aaron died, the
priesthood did not die with him, but Eleazar his son ministered
in his stead, and took care of the ark, in which the tables of
stone, those precious stones, were deposited, that they should
suffer no damage; there they be, and he has the custody of
them. Under the law, a succession in the ministry was kept
up, by an entail of the office on a certain tribe and family.
But now, under the gospel, when the effusion of the Spirit is
more plentiful, and powerful, the succession is kept up by the
Spirit's operation on men's hearts, qualifying men for, and
inclining men to that work, some in every age, that the name
of Israel may not be blotted out.
V. He accepted Moses as an advocate or intercessor for
them, and therefore constituted him the,ginee and leader
Bºgoby CHRIST, 1451.
JEachortations to obedience.
DEUTERONOMY, X,
v. 10, ii. The Lord hearkened to me, and said, Arise, go before
the peºple. It was a mercy to them, that they had such a
friend, so faithful both to him that appointed him, and to them
for whom he was appointed. It was fit that he who had saved
them from ruin, by his intercession with heaven, should have
the conduct and command of them. And herein he was a
type of Christ, who as he ever lives, making intercession for us,
so he has all power both in heaven and in earth.
12 And now, Israel, what doth the Lord thy God
require of thee, but to fear the Lord thy God, to
walk in all his ways, and to love him, and to serve
the Lo RD thy God with all thy heart, and with all
thy soul, 13 To keep the commandments of the
Lo RD, and his statutes, which I command thee this
day for thy good? 14 Behold, the heaven and the
heaven of heavens is the Lo RD’s thy God, the earth
also, with all that therein is. 15 Only the Lo RD
had a delight in thy fathers to love them, and he
chose their seed after them, even you above all peo-
ple, as it is this day. 16 Circumcise therefore the
foreskin of your heart, and be no more stiff-necked.
17 For the Lo RD your God is God of gods, and Lord
of lords, a great God, a mighty, and a terrible, which
regardeth not persons, nor taketh reward : 18 He
doth execute the judgment of the fatherless and
widow, and loveth the stranger, in giving him food
and raiment 19 Love ye, therefore, the stranger:
for ye were strangers in the land of Egypt. 20 Thou
shalt fear the Lo RD thy God; him shalt thou serve,
and to him shalt thou cleave, and swear by his name.
21. He is thy praise, and he is thy God, that hath
done for thee these great and terrible things, which
thine eyes have seen. 22 Thy fathers went down
into Egypt with threescore and ten persons, and now
the LoRD thy God hath made thee as the stars of
heaven for multitude.
Here is a most pathetic exhortation to obedience, inferred
from the premises, and urged with very powerful arguments,
and a great deal of persuasive rhetoric. He brings it in like
an orator, with an appeal to his auditors, And mow, Israel,
what doth the Lord thy God require of thee? v. 12. Ask what
he requires; as David, Ps. cxvi. 12. What shall I render 2
When we have received mercy from God, it becomes us to
inquire what returns we shall make to him. Consider what
he requires, and you will find it is nothing but what is highly
just and reasonable in itself, and of unspeakable benefit and
advantage to you. Let us see here what he does require,
and what abundant reason there is why we should do what he
requires.
I. We are here most plainly directed in our duty, both to
God, to our neighbour, and to ourselves.
1. We are here taught our duty to God, both in the dis-
positions and affections of our souls, and in the actions of our
lives ; our principles, and our practices. (1.) We must fear
the Lord our God, v. 12. And again, v. 20. We must adore
his majesty, acknowledge his authority, stand in awe of his
power, and dread his wrath. This is gospel-duty, Rev. xiv.
6, 7. (2.) We must love him, be well pleased that he is,
desire that he may be ours, and delight in the contemplation .
of him, and in communion with him. Fear him as a great
God, and our Lord, love him as a good God, and our Father and
benefactor. (3.) We must walk in his ways, that is, the ways
which he has appointed us to walk in. The whole course of
our conversation must be conformable to his holy will. (4.)
We must serve him, v. 20; serve him with all our heart and
soul, v. 12. devote ourselves to his honour, put ourselves under
his government, and lay out ourselves to advance all the in-
terests of his kingdom among men. And we must be hearty
and zealous in his service, engage and employ our inward man
in his work, and what we do for him, we must do cheerfully,
and with a good will. (5.) We must keep his commandments
and his statutes, v. 13. Having given up ourselves to his ser-
vice, we must make his revealed will our rule in every thing;
perform all he prescribes; forbear all he forbids; firmly be-
lieving that all the statutes he commands us are for our good.
Beside the reward of obedience, which will be our unspeak-
able gain, there is true honour and pleasure in obedience. It
is really for our present good to be meek and humble, chaste
and sober, just and charitable. patient and contented ; these
to those that resist him and rebel against him.
make us easy, and safe, and pleasant, and truly great. (6.)
We must give honour to God, in swearing by his name, i. 26.
So give him the honour of his omniscience, his sovereignty, his
justice, as well as of his necessary existence. Swear by his
name, and not by the name of any creature, or false god,
whenever an oath for confirmation is called for. (7.) To him
we must cleave, v. 20. Having chosen him for our God, we
must faithfully and constantly abide with him, and never for-
sake him. Cleave to him as one we love and delight in, trust
and confide in, and from whom we have great expectations.
2. We are here taught our duty to our neighbour, v. 19.
Love ye the stranger. And if the stranger, much more our
brethren, as ourselves. If the Israelites, that were such a
peculiar people, so particularly distinguished from all people,
must be kind to strangers, much more must we, that are not
enclosed in such a pale; we must have a tender concern for
all that share with us in the human nature, and, as we have
opportunity, that is, according to their necessities and our abi-
lities, we must do good unto all men. Two arguments are here
urged to enforce this duty. (1.) God’s common providence,
which extends itself to all nations of men, they being all made
of one blood. God loveth the stranger, v. 18. that is, he gives
to all life, and breath, and all things, even to those that are
Gentiles, and strangers to the commonwealth of Israel, and to
Israel’s God. He knows those perfectly whom we know no-
thing of. He gives food and raiment even to those to whom he
has not showed his word and statutes. God’s common gifts
to mankind oblige us to honour all men. Or, it denotes the
particular care which Providence takes of strangers in distress,
which we ought to praise him for, (Ps. cxlvi. 9. The Lord
preserveth the strangers,) and to imitate him, to serve him, and
concur with him, therein, being forward to make ourselves
instruments in his hand of kindness to strangers. (2.) The
afflicted condition which the Israelites themselves had been
in, when they were strangers in Egypt. They that have thern-
selves been in distress, and have found mercy with God, should
sympathize most feelingly with those that are in the like dis-
tress, and be ready to show kindness to them. The people of
the Jews, notwithstanding these repeated commands given
them to be kind to strangers, conceived a rooted antipathy to
the Gentiles, whom they looked upon with the utmost disdain,
which made them envy them the grace of God, and the gospel
of Christ, and that brought a final ruin upon themselves.
3. We are here taught our duty to ourselves, v. 16. Cir-
cumcise the foreskin of your hearts, that is, “Cast away from
you all corrupt affections and inciinations which hinder you
from fearing and loving God. Mortify the flesh, with the lusts
of it. Away with all filthiness and superfluity of naughtiness,
which obstruct the free course of the word of God to your
hearts. Rest not in the circumcision of the body, which was
only the sign, but be circumcised in heart, which is the thing
signified.” See Rom. ii. 29. The command of Christ goes
further than this, and obliges us not only to cut off the foreskin
of the heart, which may easily be spared, but to cut off the
right hand, and to pluck out the right eye, that is an offence
to us: the more spiritual the dispensation is, the more spiri-
tual we are obliged to be, and to go the closer in mortifying
sin. And be no more stiff-necked, as they had been hitherto,
ch. ix. 24. “Be not any longer obstinate against divine cºm-
mands and corrections, but ready to comply with the will ot
God in both.” The circumcision of the heart makes it ready
to yield to God, and draw in his yoke.
II. We are here most pathetically persuaded to our duty
Let but reason rule us, and religion will.
1. Consider the greatness and glory of God, and therefore
fear him, and from that principle serve and obey him. What
is it that is thought to make a man great, but great honour,
power, and possessions 2 Think then how great the Lord our .
God is, and greatly to be feared. (1.) He has great hon-
our, a name above every name, v. 17. He is God of gods, and
Lord of lords. Angels are called gods, so are magistrates,
and the Gentiles had gods many, and lords many, the creatures
of their own fancy, but God is infinitely above all these nomi-
nal deities. What an absurdity would it be for them to wor-
ship other gods, when the God, to whom they had sworn alle-
giance, was the God of gods ! (2.) He has great power. He
is a mighty God and terrible (v. 17.) which regardeth not per-
sons. He has the power of a conqueror, and so he is terrible.
He has the
power of a judge, and so he is just to all those that appeal to
him, or appear before him. And it is as much the greatness
and honour of a judge to be impartial in his justice, without
respect to persons or bribes, as it is to a general to be terrible
to the enemy. Our God is both. (3.) He has great posses-
sions. Heaven and earth are his, v. 14. and all the hosts
- 448
BEFoRE CHRIST, 1451.
The great works of God.
DEUTER ONOMY, XI.
and stars of both. Therefore he is able to bear us out in his
service, and to make up the losses we sustain in discharging
our duty to him. And yet therefore he has no need of us, or
any thing we have, or can do ; we are undone without him ;
but he is happy without us; which makes the condescensions
Qf his grace in accepting us and our services, truly admirable.
Heaven and earth are his possession, and yet the Lord's por-
tion is his people:
2. Consider the goodness and grace of God, and therefore
love him, and from that principle serve and obey him. His
goodness is his glory, as much as his greatness.
1. He is good to all. Whomsoever he finds miserable, to
them he will be found merciful, v. 18. He executes the judg-
ment of the fatherless and widow. It is his honour to help the
helpless, and to succour those that most need relief, and that
men are apt to do injury to, or at least to put a slight upon.
See Ps. lxviii. 4, 5 ; czlvi. 7, 9.
2. But truly God is good to Israel, in a special manner, and
therefore they are under special obligations to him. “ He is
thy praise, and he is thy God, v. 21. Therefore love him and
serve him, because of the relation wherein he stands to thee.
He is thy, God, a God in covenant with thee, and as such he
is thy praise,” that is, (1.) “. He puts honour upon thee; he
, is the God in whom, all the day long, thou mayest boast that
thou knowest him, and art known of him. If he be thy God,
he is thy glory.” (2.) “He expects honour from thee. He
is thy praise,” that is, “he is the God whom thou art bound
to praise; if he has not praise from thee, whence may he ex-
pect it?” He inhabits the praises of Israel. ,
Consider, § The gracious choice he made of Israel, v. 15.
“He had a delight in thy fathers, and therefore chose their
seed.” Not that there was any thing in them to merit his
favour, or to recommend them to it, but so it seemed good in
his eyes He would be kind to them, though he had no need
ºf them [2.] The great things he had done for Israel, v. 21,
22. He reminds them not only of what they had heard with
their ears, and which their fathers had told them of, but of
what they had seen with their eyes, and which they must tell
their children of ; particularly that within a few generations
Seventy souls (for there were no more when Jacob went down
into Egypt) increased to a great nation, as the stars of heaven
for multitude. And the more they were in number, the more
praise and service God expected from them ; yet it proved,
as in the old world, that when they began to multiply, they
corrupted themselves.
ºy
1
CHAP. XI.
With this chapter Moses concludes his preface to the repetition of the
statutes and judgments which they must observe to do. He repeats the
general charge, v.1, and having in the close of the foregoing chapter
6égun to mention the great things God had done among them ; in this, I.
He specifies several of the great works God had done before their eyes,
9, 2–7. II. He sets before them, for the future, life and death, the
blessing and the curse, according as they did or did not keep God's com-
mandments. That they should certainly prosper if they were obedient,
should be blessed with plenty of all good inings, v. 8–15. and with vic.
tory over their enemies, |the enlargement of their coast thereby, p. 22
-25. But their disobedience would undoubtedly be their ruin, v.16, 17.
III. He directs them what means to use, that they might keep in mind the
ław of God, v. 18–21. . . And, I P. Concludes all with solemnly
ºffingen to choose which they would have, the blessing or the cursé,
HEREFORE thou shalt love the Lord thy
God, and keep his charge, and his statutes;
and his judgments, and his commandments, alway.
Egypt, and unto all his land;
2 And know ye this day: for I speak not with your
children which have not known, and which have not
seen the chastisement of the Lord your God, his
greatness, his mighty hand, and his stretched-out
arm, 3 And his miracles and his acts, which he
did in the midst of Egypt, unto Pharaoh the king of
4 And what he did
unto the army of Egypt, unto their horses, and to
their chariots; how he made the water of the Red-
sea to overflow them as they pursued after you, and
Whow the LoRD hath destroyed them unto this day;
5 And what he did unto you in the wilderness, until
ye came into this place ; 6 And what he did unto
Dathan and Abiram, the sons of Eliab, the son of
Reuben : how the earth opened her mouth, and
swallowed them up, and their households, and their
tents, and all the substance that was in their posses-
bion, in the midst of all Israel: 7 But your eyes
VoI. I. 3 M
have seen all the great acts of the LoRD which he
did. w
Because God has made thee as the stars of heaven for multi-
tude, so the chapter before concludes; *. thou shalt love
the Lord thy God, so this begins. Those whom God has built
up into families, whose beginning was small, but whose latter
end greatly increases, should use that as an argument with
themselves, why they should serve God. Thou shalt keep his
charge, that is, the oracles of his word, and ordinances of his
worship, with which they were intrusted, and for which they
were accountable. It is a phrase often used concerning the
office of the priests and Levites, for all Israel was a kingdom
of priests, a holy nation. Observe the connection of these
two: Thou shalt love the Lord, and keep his charge; since love
will work in obedience, and that only is acceptable obedience
which flows from a principle of love, 1 John v. 3. .
He goes on to mention divers of the great and terrible works
of God which their eyes had seen, v. 7. This part of his dis-
course he addresses to the seniors among them, the elders in
age; and, probably, the elders in office were so, and were now
his immediate auditors: there were some among them that
could remember their deliverance out of Egypt, all above fifty,
and to them he speaks this, not to the children, who knew it
by hearsay only, p. 2: . Note, God's mercies to us when we
were young, we should remember and retain the impressions
of when we are old; what our eyes have seen, especially in
our early days, has affected us, and should be improved by us
long after. e
They had seen what terrible judgments God had executed,
upon the enemies of Israel's peace ; 1. Upon Pharaoh and the
Egyptians that enslaved them. What a fine country was
ruined and laid waste by one plague after another, to force
Israel's enlargement 1 v. 3. What a fine army was entirely
drowned in the Red-sea, to prevent Israel's being re-enslayed 1
v. 4. Thus did he give Egypt for their ransom, Isa: xliii. 3.
Rather shall that famous kingdom be destroyed, than that
Israel shall not be delivered. 2. Upon Dathan and Abiram
that embroiled them. Rermember what he did in the wilder-
ness, v. 5. by how many necessary chastisements (as they are
called, v. 2.) they were kept from ruining themselves. Par-
ticularly, when those daring Reubenites defied the authority
of Moses, and headed a dangerous rebellion against God him-
self, which threatened the ruin of a whole nation, and might
have ended in that, if the divine power had not immediately
crushed the rebellion, by burying the rebels alive, them, and
all that was in their possession, v. 6. What was done against
them, though misinterpreted by the disaffected party, Numb.
xvi. 41. was really done in mercy to Israel. To be saved from
the mischiefs of insurrections at home, is as great a kindness
to a people, and therefore lays under as strong obligations,
as protection from the invasion of enemies abroad. -
8 Therefore shall ye keep all the commandments
which I command you this day, that ye may be
strong, and go in and possess the land whither ye
go to possess it; 9 And that ye may prolong your
days in the land, which the LoRD sware unto your
fathers to give unto them and to their seed, a land
that floweth with milk and honey. 10 For the land,
whither thou goest in to possess it, is not as the land
of Egypt, from whence ye came out, where thou
sowedst thy seed, and wateredst it with thy foot, as
a garden of herbs: 11 But the land, whither ye go
to possess it, is a land of hills and valleys, and
drinketh water of the rain of heaven. 12 A land
which the Lord thy God careth for : the eyes of
the Lord thy God are always upon it, from the be-
ginning of the year even unto the end of the year.
13 And it shall come to pass, if ye shall hearken
diligently unto my commandments which I com-
mand you this day, to love the Lord your God, and
to serve him with all your heart, and with all your
soul, 14 That I will give you the rain of your land
in his due season, the first rain and the latter rain,
that thou mayest gather in thy corn, and thy, wine,
and thine oil. 15 And I will send grass in thy
fields for thy cattle, that thou mayest eat and be full.
16 Take heed to yourselves, that your heart be not
deceived, and ye turn aside, and serve other gods,
and worship them : 17 And then the Lord’s wrath
449
BEFORE CHRIST, 1451.
JRemembrance enjoºned,
DEUTERONOMY, XI.
ƺ-
be kindled against you, and he shut up the heaven,
that there be no rain, and that the land yield not her
fruit; and lest ye perish quickly from off the good
land which the Lord giveth you.
Still he urges the same subject, as Joth to conclude till he
had gained his point. If thow wilt enter into life, if thou wilt
enter into Canaan, a type of that life, and find it a good land
indeed to thee, Keep the commandments, keep all the command-
ments which I command you this day : love God, and serve him
, with all your heart.
I. Because this was the way to get and keep possession of
the promised land. 1. It was the way to get possession, v. 8.
That ye may be strong for war, and so go in and possess it. So
little did they know either of hardship or hazard in the wars
of Canaan, that he does not say they should go in and fight
for it.; no, they had nothing in effect to do but go in and pos-
sess it. He does not go about to teach them the art of war,
how to draw the bow, and use the sword, and keep ranks, that
they might be strong, and go in and possess the land ; no, but
let them keep God’s commandments, and their religion, while
they were true to it, will be their strength, and secure their
success. 2. It was the way to keep possession, v. 9. That ye
7may prolong your days in this land that your eye is upon. Sin
tends to the shortening of the days of particular persons, and
to the shortening of the days of a people's prosperity; but obe-
dience will be a lengthening out of their tranquillity.
II. Because the land of Canaan, into which they were going,
had a more sensible dependence upon the blessing of heaven,
than the land of Egypt had, v. 10–12. Egypt was a country
fruitful enough, but it was all flat, and was watered, not as
other countries, with rain, (it is said of Egypt, Zech. xiv. 18.
that it has no rain,) but by the overflowing of the river Nile at
a certain season of the year ; to the improving of which there
was necessary a great deal of the art and labour of the hus-
bandman ; so that in Egypt a man must bestow as much cost
and pains upon a field, as upon a garden of herbs. And this
made them the more apt to imagine that the power of their
own hands got them this wealth. But the land of Canaan
was an uneven country, a land of hills and valleys, which
not only gave a more pleasing prospect to the eye, but yielded
a greater variety of soils for the several purposes of the hus-
bandman. It was a land that had no great livers in it, except
Jordan, but drank water of the rain of heaven. And so, 1.
Saved them a great deal of labour. While the Egyptians were
ditching and guttering in the fields up to the knees in mud,
to bring water to their land, which otherwise would soon
become like the heath in the wilderness, the Israelites could
sit in their houses, warm and easy, and leave it to God to
water their land with the former and the latter rain, which is
called the river of God, (Ps. lxv. 9.) perhaps in allusion to,
and contempt of, the river of Egypt, which that nation was
so proud of. Note, The better God has provided, by our out-
ward condition, for our ease and convenience, the more we
should abound in his service : the less we have to do for our
bodies, the more we should do for God and our souls. 2. So
he directed them to look upward to God, who giveth ws rain
from heaven, and fruitful seasons, Acts xiv. 17. and promised
to be himself as the dew unto Israel, Hos. xiv. 5. , Note, (1.)
Mercies bring with them the greatest comfort and sweetness,
when we see them coming 11om heaven, the immediate gifts
of divine providence. (2.) The closer dependence we have
upon God, the more cheerful we should be in our obedience to
him. See, how Moses here magnifies the land of Canaan
above all other lands, that the eyes of God were always upon it,
that is, they should be so, to see that nothing was wanting,
while they kept close to God and duty; its fruitfulness should
be, not so much the happy effect of its soil, as the immediate
fruit of the divineblessing; this may be inferred from its pre-
sent state, for it is said to be at this day, now that God is de-
parted from it, as barren a spot of ground as perhaps any
under heaven. Call it not Naomi ; call it Marah.
III. Because God would certainly bless them with an abun-
, dance of all good things if they would love him and serve
im, p. 13-15. , I will give you, the rain of your land in due
season, so that they should neither want it when the ground
“called for it, nor have it in excess; but they should have the
º
former rain, which fell at seed-time, and the latterrain, which
fell before the harvest, Amos iv. 7. This represented all the
seasonable blessings which God would bestow upon them, es-
pecially spiritual comforts, which should come as the latter and
former, rain, Hos. vi. 3., And the earth thus watered, pro-
duced, 1. Fruits for the service of man : corn, and wine, and
oil, Ps. civ. 13–15. 2. Grass for the cattle, that they also
might be serviceable to man; that he might eat ºf them und
be full, v. 15. Godliness hath here the promise of the life that
now is ; but the favour of God shall put gladness into the
heart, more than the increase of corn, and wine, and oil, will.
IV. Because their revolt from God to idols would certainly
be their ruin, v. 16, 17. Take heed that your hearts be not de-
ceived. All that forsake God to set their affection upon, or
pay their devotion to, any creature, will find themselves
wretchedly deceived to their own destruction ; and this will
aggravate it, that it was purely for want of taking heed. A
little care would have prevented their being imposed upon by
the great deceiver. To awaken them to take heed, Moses here
tells them plainly, that if they should turn aside to other gods,
1. They would provoke the wrath of God against them ; and
who knows the power of that anger ? 2. Good things would be
turned away from them ; the heaven would withhold its rain,
and then of course the earth would not yield its fruit. 3.
Evil things would come upon them, they would perish quickly
from off this good land. And the better the land was, the
more grievous it would be to perish from it. The goodness of
the land would not be their security, when the badness of the
inhabitants had made them ripe for ruin.
18 Therefore shall ye lay up these my words in
your heart and in your soul, and bind them for a
sign upon your hand, that they may be as frontlets
between your eyes. 19 And ye shall teach them
your children, speaking of them when thou sittest
in thine house, and when thou walkest by the way.
when thou liest down, and when thou risest up. 20.
And thou shalt write them upon the door-posts of
thine house, and upon thy gates, 21 That your
days inay be multiplied, and the days of your chil–
dren, in the land which the Lo RI sware unto your
fathers to give them, as the days of heaven upon the
earth. 22 For if ye shall diligently keep all these
commandments which I command you, to do them,
to love the Lo RD your God, to walk in all his ways,
and to cleave unto him ; 23 Then will the Lor D
drive out all these nations from before you, and ye
shall possess greater nations and mightier than your-
selves. 24. Every place whereon the soles of your
feet shall tread shall be yours: from the wilderness
and Lebanon, from the river, the river Euphrates,
even unto the Uttermost sea, shall your coast be.
25 There shall no man be able to stand before you :
for the Lo RD your God shall lay the fear of you and
the dread of you upon all the land that ye shalf
tread upon, as he hath said unto you.
Here, I. He repeats the directions he had given for their
guidance and assistance in their obedience, and for the keep-
ing up of religion among them, v. 18–20. which is much to
the same purport with what we had before, ch. vi. 6, &c. Let
us all be directed by the three' rules here given. 1. Let our
hearts be filled with the word of God. Lay wip these words in
your heart and in your soul. The heart must be the treasury
or storehouse in which the word of God must be laid up to be
used upon all occasions. We cannot expect good practices
in the conversation, unless there be good thoughts, good affec-
tions, and good principles, in the heart. 2. Let our eyes be
fixed upon the word of God. “Bind these words for a sign
upon your hand, which is always in view, (Isa. xlix. 16.) and
as frontlets between your eyes, which you cannot avoid the
sight of ; let them be as ready ànd familiar to you, and have
your eye as constantly upon them ; as if they were written
upon your door-posts, and could not be overlocked either when
you go out or when you come in.” Thus we must lay God’s
judgments before us, having a constant regard to them, as the
guide of our way, as the rule of our work, Ps. cxix. 30. 3.
Let our tongues be employed about the word of God. I.et it
be the subject of our familiar discourse, wherever we are ;
especially with, our children, who must be taught the service
of God, as the one thing needful, much more needful than
either the rules of decency, or the calling they must live by
in this world. Great care and pains must be taken to acquaint
children betimes, and to affect them with the word of God
and the wondrous things of his law. Nor will anything con-
tribute more to the prosperity and perpetuity of religion in a
nation, than the good education of children ; if the seed be
holy, it is the substance of a land.
II. He repeats the assurances he had before given them, in
450
BEFor E CHRIST, 1451.
A blessing and a cured.
DEUTER ONOMY, XII.
God’s name, of prosperity and success, if they were obedient:
l. They should have a happy settlement, v. 21. Their days
should be multiplied; and when they were fulfilled, the days
of their children likewise should be many, as the days of
heaven, that is, Canaan should be sure to them and their heirs
for ever, as long as the world stands, if they did not by their
own sin throw themselves out of it. 2. It should not be in the
them upon any account uneasy.
20wer of their enemies to give them any disturbance, or make
“lf ye will keep God’s com-
mandments, and be careful to do your duty, v. 22. God will
not only crown the labours of the husbandmen with plenty of
the fruits of the earth, but he will own and succeed the more
glorious mndertakings of the men of war; victory shall attend
your arms; which way soever they turn : God will drive out
these nations, and put you in possession of their land,” v. 23,
24. Their territories should be enlarged to the utmost extent
of the promise, Gen. xv. 18. and all their neighbours should.
stand in awe of them, v. 25. Nothing contributes more to
the making of a nation considerable abroad, valuable to its
friends, and formidable to its enemies, than religion reigning
in it; for who can be against those that have God for them :
And he is certainly for those that are sincerely for him,
Prov. xiv. 34.
26 Behold, I set before you this day a blessing
and a curse : 27 A blessing, if ye obey the com-
mandments of the Lo RD your God, which I command
Ebal.
you this day; 28 And a curse, if you will not obey
the commandments of the LORD your God, but turn
aside out of the way which I command you this day,
to go after other gods, which ye have not known.
29 And it shall come to pass, when the LoRD thy
God hath brought thee in unto the land whither thou
goest to possess it, that thou shalt put the blessing
upon Mount Gerizim, and the curse upon mount
30 Are they not on the other side Jordan, by
the way where the sun goeth down, in the land of
against Gilgal, beside the plains of Moreh 2
the Canaanites, which dwell in the champaign over
31
For ye shall pass over Jordan, to go in to possess the
land which the Lo RD your God giveth you, and ye
shall possess it, and dwell therein. 32 And ye shall
observe to do all the statutes and judgments which
I set before you this day.
Here Moses concludes his general exhortation to obedience;
and his management is very affecting, and such as, one would
think; should have engaged them for ever to God, and should
have left impressions upon them, never to be worn out.
I. He sums up all his arguments for obedience in two words,
the blessing, and the curse, v. 26. that is, the rewards and the
punishments, as they stand in the promises and the threaten-
ings, which are the great sanctions of the law, taking hold of
hope and fear, those two handles of the soul, by which it is
caught, held, and managed. These two, the blessing, and
the curse, he set before them, that is, 1. He explained them,
that they might know them ; he enumerated the particulars
contained both in the blessing and in the curse, that they
might see the more fully how desirable the blessing was, and
how dreadful the curse. 2. He confirmed them, that they
might believe them ; made it evident to them, by the proofs
he produced of his own commission, that the blessing was not
a fool’s paradise, nor the curse a bugbear, but that both were
real declarations of the purpose of God concerning them.
3. He charged them to choose, which of these they would
have. So fairly does he deal with them, and so far is he from
putting out the eyes of these men, as he was charged, Numb. xvi.
14. . They and we are plainly told on what terms we stand
with Almighty God. (T.) If we be obedient to his laws, we
may be sure of a blessing, p. 27. But, (2.) If we be disobe-
dient, we may be as sure of a curse, v. 28. Say ye to the
righteous, (for God has said it, and all the world cannot
'unsay it,) that it shall be well with them : But woe to the wicked,
it shall be ill with them. - . :
t
r
11, &
‘II. He appoints a public and solemn proclamation to be
made of the blessing and curse, which he had set before them,
upon the two mountains of Gerizim and Ebal, v. 29, 30. We
have more particular directions for this solemnity, ch. xxvii.
c. and an account of the performance of it, Josh. viii.
33. &c. It was to be done, and was done, immediately upon
their coming into Canaan, that when they first took possession
of that land, they might know upon what térms, they stood.
The place where this was to be dorie, is particularly described
-msº
by Moses, though he never saw it, which is one circumstance
among many, that evidences his divine instructions. . It is
said to be near the plain, or oaks, or meadows, of Moreh, which
was one of the first places that Abraham came to in Canaan;
so that in sending them thither to hear the blessing and the
curse, God reminded them of the promise he made to Abra-
ham in that very place, Gen. xii. 6, 7. The mention of this
appointment here, serves, 1. For the encouragement of their
faith in the promise of God, that they should be masters of
Canaan quickly. Do it (says Moses) on the other side Jor-
dan, v. 30. for you may be confident you shall pass over Jordan,
v. 3i. The institution of this service to be done in Canaan,
was an assurance to them, that they should be brought into
possession of it, and a token, like that which God gave to
Moses, Exod. iii. 12. Ye shall serve God upon this mountain.
And, 2. It serves for an engagement upon them to be obedient,
that they might escape that curse, and obtain that blessing.
which, beside what they had already heard, they must shortly
be witnesses to the solemn publication of, v. 32. “Ye shalk
observe to do the statutes and judgments, that ye may not in that
solemnity be witnesses against yourselves.” -
f CHAP. XII.
Moses at this chapter comes to the particular statutes which he had to give
in charge to Israel, and he begins with those which relate to the worship
of God; and particularly those which explain the second commandment,
about which God is in a special manner jealous. J. They must
ulterly destroy all relics and remains of idolatry, v. 1–3. II. They
must keep close to the tabernacle, v. 4, 5. The former precept ults
intended to prevent all false worship : the latter, to preservé the worship
God had instituted. By this latter law, 1. They are commanded to
bring, all their offerings to the altar of God, and all their holy things to
the place which he should choose, v. 6, 7, 11, 12, 14, 18, 26–28. 2. They
are forbidden, in general, to do as they now did in the wilderness, p. 8–
11. And as the Canaaniles had done, v. 29–32. And, in particular,
to eat the hallowed things at their own houses, v. 13, 17, 18. , Or, to
forsake the instituted ministry, v. 19. 3. They are permitted to eat
flesh as common food at their own houses, prosided they did not eat the
blood, v. 15, 16. And again, v. 20–26.
1 HESE are the statutes and judgments which
ye shall observe to do in the land which the
LORD God of thy fathers giveth thee to possess it, alk
the days that ye live upon the earth. 2 Ye shall
utterly destroy all the places wherein the nations
which ye shall possess served their gods, upon the
high mountains, and upon the hills, and under every
green tree: 3 And ye shall overthrow their altars,
and break their pillars, and burn their groves with
fire; and ye shall hew down the graven images of
their gods, and destroy the names of them out of
that place. 4 Ye shall not do so unto the LORD
your God. -
From those great original truths, That there is a God, and,
That there is but one God, arise those great fundamental laws,
That that God is to be worshipped, and he only, and that
therefore we are to have no other God before him ; this is the
first commandment, and the second is a guard upon it, or a
hedge about it. To prevent a revolt to false gods, we are
forbidden to worship the true God in such a way and manner
as the false gods were worshipped in ; and are commanded to
observe the instituted ordinances of worship ; that we may
adhere to the proper Object of worship. For this reason,
Moses is very large in his exposition of the second command-
ment. What is contained in this, and the four following
chapters, mostly refers to that. These are statutes and judg-
ments which they must observe to do, v. 1. l. In the days of their
rest and prosperity, when they should be masters of Canaan.
We must not think that our religion is instituted only to be
our work in the years of our servitude, our entertainment in
the places of our solitude, and our consolation in affliction ;
no, when we come to possess a good land, still we must keep
up the worship of God in Canaan, as well as in a wilderness;
when we are grown up as well as when we are children; when
we are full of business, as well as when we have nothing else
to do. 2. All the days, as long as ye live upon the earth.
While we are here in Tour state of trial, we must continue in
our obedience, even to the end, and never leave our duty, nor
grow weary of well-doing. - - *
Now, I. They are here charged to abolish and extirpate alk
those things that the Canaanites had served their idol-gods
with, v. 2, 3. Here is no mention of idol-temples, which,
countenances the opinion some have, that the tabernacle
Moses reared in the wilderness, was the first habitation that
ever was made for religious uses; and that from it temples
took their rise. But the places that had been used, and were
45]
BEFORE CHRIST, 1451.
Sacrifices to be brought.
DEUTERONoMY, xII.
now to be levelled, were enclosures for their worship, on
mountains and hills, (as if the height of the ground would
give advantage to the ascent of thei devotions,) and under
green trees, either because pleasant, or because awful ; what-
ever makes the mind easy and reverent, contracts and com-
poses it, was thought to befriend devotion. The solemn shade
and silence of a grove are still admired by those that are
disposed to conternplation. But the advantages which these
retirements gave to the Gentiles in the worship of their idols,
was, that they concealed those works of darkness which could
not bear the light ; and therefore they must all be destroyed,
with the altars, pillars, and images, that had been used by the
natives in the worship of their gods, so as that the very names
of them might be buried in oblivion; and not only not be remem-
bered with respect, but not remembered at all. They must
thus consult, 1. The reputation of their land; let it never be
...said of this holy land that it had been thus polluted, but let
all these dunghills be carried away, as things they were
ashamed of. 2. The safety of their religion ; let none be left
“temaining, lest profane unthinking people, especially in dege-
nerate ages, should make use of them in the service of the
God of Israel. Let these pest-houses be demolished, as
things they were afraid of. He begins the statutes that relate
to divine worship with this, because there must first be an
abhorrence of that which is evil, before there can be a steady
adherence to that which is good, Rom. xii. 9. The kingdom
of God must be set up, both in persons and places, upon the
ruins of the devil's kingdom ; for they cannot stand together,
(nor can there be any communion between Christ and Belial.
I. They are charged not to translate the rites and usages of .
adolaters into the worship of God ; no, not under colour of
beautifying and improving it, v. 4. Ye shall not do so to
the Lord your God, that is, “you must not think to do honour
to him, by offering sacrifices on mountains and hills, erecting
pillars, planting groves, and setting up images; no, you must
not indulge a luxurious fancy in your worship, nor think that
whatever pleases that, will please God : he is above all gods,
and will not be worshipped as other god's are.”
5 But unto the place which the Lo RD your God
shall choose out of all your tribes to put his name
there, even unto his habitation shall ye seek, and
thither thou shalt come : 6 And thither ye shall
bring your burnt-offerings, and your sacrifices, and
your tithes, and heave-offerings of your hand, and
your vows, and your free-will-offerings, and the
firstlings of your herds and of your flocks: 7 And
ithere ye shall eat before the Lo RD your God, and ye
Ashall rejoice in all that ye put your hand unto, ye
and your households, wherein the Lo RD thy God
hath blessed thee. 8 Ye shall not do after all the
things that we do here this day, every man whatsoever
as right in his own eyes. 9 For ye are not as yet
come to the rest and to the inheritance, which the
LORD your God giveth you. 10 But when ye go over
Jordan, and dwell in the land which the Lo RD your
God giveth you to inherit, and when he giveth you
rest from all your enemies round about, so that ye
"dwell in safety; 11 Then there shall be a place
which the Lo R D your God shall choose, to cause his
name to dwell there; thither shall ye bring all that
I command you ; your burnt-offerings, and your sa–
crifices, your tithes, and the heave-offering of your
hand, and all your choice vows which ye vow unto
'the Lo RD :
LORD your God, ye, and your sons, and your daugh-
ters, and your men-servants, and your maid-servants,
and the Levite that is within your gates; forasmuch
as he hath no part nor inheritance with you. 13
Take heed to thyself that thou offer not thy burnt-
offerings in every place that thou seest: 14 But in
the place which the Lo RD shall choose in one of thy
tribes, there thou shalt offer thy burnt-offerings, and
there thou shalt do all that I command thee. 15
Notwithstanding thou mayest kill and eat flesh in
all thy gates, whatsoever thy soul lusteth after, ac-
cording to the blessing of the Lok D thy God which
* *e hath given thee: the unclean and the clean may
12 And ye shall rejoice before the
eat thereof, as of the roe-buck, and as of the hart,
16 Only ye shall not eat the blood; ye shall pour it
upon the earth as water. 17 Thou mayest not eat
within thy gates the tithe of thy corn, or of thy
wine, or of thy oil, or the firstlings of thy herds or of
thy flock, nor any of thy vows which thou vowest,
northy free-will offerings, or heave-offering of thine
hand : 18 But thou must eat them before the LoRD
thy God, in the place which the Lord thy God shall
choose, thou, and thy son, and thy daughter, and thy
man-servant, and thy maid-servant, and the Levite
that is within thy gates: and thou shalt rejoice
before the Lo RD thy God in all that thou puttest
thine hands unto. 19 Take heed to thyself that
thou forsake not the Levite as long as thou livest
upon the earth. 20 When the LoRD thy God shall
enlarge thy border, as he hath promised thee, and
thou shalt say, I will eat flesh, (because thy soul
longeth to eat flesh,) thou mayest eat flesh, whatso-
ever thy soul lusteth after. 21. If the place which
the Lo RD thy God hath chosen to put his name
there be too far from thee, then thou shalt kill of
thy herd and of thy flock. which the Lo RD hath
given thee, as I have cor gnanded thee, and thou
shalt eat in thy gates whatsoever thy soul lusteth
after. 22 Even as the roe-buck and the hart is
eaten, so thou shalt eat them ; the unclean and the
clean shall eat of them alike. 23 Only be sure that
thou eat not the blood : for the blood is the life; and
thou mayest not eat the life with the flesh. 24 Thou
shalt not eat it; thou shalt pour it upon the earth as
water. 25 Thou shalt not eat it; that it may go
well with thee, and with thy children after thee, when
thou shalt do that which is right in the sight of the
LORD. 26 Only thy holy things which thou hast,
and thy vows, thou shalt take, and go unto the place
which the Lo R D shall choose : 27 And thou shalt
offer thy burnt-offerings, the flesh and the blood,
upon the altar of the Lo RD thy God: and the blood
of thy sacrifices shall be poured out upon the altar
of the Lo RD thy God, and thou shalt eat the flesh.
28 Observe and hear all these words which I com—
mand thee, that it may go well with thee, and with
thy children after thee for ever, when thou doest that
which is good and right in the sight of the Lord thy
God. 29 When the Lord thy God shall cut off the
nations from before thee, whither thou goest to pos-
sess them, and thou succeedest them, and dwellest
in their land; 30 Take heed to thyself, that thou be
not snared by following them, after that they be de-
stroyed from before thee; and that thou inquire not
after their gods, saying, How did these nations serve
their gods? even so will I do likewise. 31 Thou
shalt not do so unto the Lo RD thy God: for every .
abomination to the Lo RD, which he hateth, have
they done unto their gods; for even their sons and
their daughters they have burnt in the fire to their
gods. 32 What thing soever I command you, ob-
serve to do it: thou shalt not add thereto, nor di-
minish from it. -
There is not any one particular precept (as I remember) in
all the law of Moses, so largely pressed and inculcated as
this, by which they are all tied to bring their sacrifices to that
one altar which was set up in the court of the tabernacle, and
there to perform all the rituals of their religion ; for as to
moral services, then, no doubt, as now, men might pray every
where, as they did in their synagogues. The command to do
this, and the prohibition of the contrary, are here repeated
again and again, as we teach children: and yet we are sure
that there is in scripture no vain repetition : but all this stress
is laid upon it, 1. Because of the strange proneness there was
in the hearts of the people to idolatry and superstition, and
the danger of their being seduced by the many temptations
452
BEFORE CHRIST, 1451.
People rettle in Canaan.
DEUTERONOMY, XII.
wº-
which they would be surrounded with. 2. Because of the
great use which the observance of this appointment would be
of to them, both to prevent the introducing of corrupt customs
into their worship, and to preserve among them unity and
brotherly love; that meeting all in one place, they might con-
tinue both of one way, and of one heart. 3. Because of the
significancy of this appointment. They must keep to one
place, in token of their belief of those two great truths, which
we find together, 1 Tim. ii. 5. That there is one God, and one
Mediator between God and man. It not only served to keep
up the notion of the unity of the Godhead, but was an intima-
tion to them (though they could not stedfastly discern it) of
the one only way of approach to God, and communion with
him, in and by the Messiah.
Let us now reduce this long charge to its proper heads.
1. It is here promised, that when they were settled in Ca-
naan, when they had rest from their enemies, and dwelt in
safety, God would choose a certain place, which he would
appoint to be the centre of their unity, to which they should
bring all their offerings, v. 10, 11. Observe, 1. If they must
be tied to one place, they should not be left in doubt concern-
ing it, but should certainly know what place it was. Had
Christintended, under the gospel, to make any one place such
a seat of power, as Rome pretends to be, we should not have
been left so destitute of instruction as we are, concerning the
appointed place. 2. God does not leave it to them to choose
the place, lest the tribes should have quarrelled about it, each
striving, for their secular advantage, to have it among them ;
but he reserves the choice to himself, as he does the designa-
tion of the Redeemer, and the institution of holy ordinances.
3. He does not appoint the place now, as he had appointed
mounts Gerizim and Ebal, for the pronouncing of the blessings
and curses, ch. xi. 29. but reserves the doing of it till here-
after, that hereby they might be made to expect further di-
rections from heaven, and a divine conduct, after Moses
should be removed.
The place which God would choose, is said to be the place
where he would put his name, that is, which he would have
to be called his, where his honour should dwell, where he
would manifest himself to his people, and make himself known,
as men do by their names, and where he would receive ad-
dresses, by which his name is both praised and called upon.
It was to be his habitation, where, as King of Israel, he would
keep court, and be found by all those that reverently sought
him. The ark was the token of God’s presence, and where
that was put, there God put his name, and that was his habi-
tation; it contained the tables of the law; for none must ex-
pect to receive favours from God’s hand, but those that are
willing to receive the law from his mouth. The place which
God first chose for the ark to reside in, was Shiloh : and after
that place had sinned away its honours, we find the ark at
Kirjath-jearim, and other places; but at length, in David's
time, it was fixed at Jerusalem, and God said concerning
Solomon's temple, more expressly than ever he had said con-
cerning any other place, This I have chosen for a house of sa-
crifice, 2 Chron. vii. 12. Compare ch. vi. 5. Now, under the
gospel, we have no temple that sanctifies the gold, no altar
that sanctifies the gift, but Christ only; and as to the places
of worship, the prophets foretold that in every place the spi-
ritual incense should be offered, Mal. i. 11. ºf our Saviour
has declared that those are accepted as true worshippers, who
worship God in sincerity and truth, without regard either to
this mountain or Jerusalem, John iv. 21.
II. They are commanded to bring all their burnt-offerings
and sacrifices to this place that God would choose, v. 6. And
again, p. 11. Thither shall ye bring all that I command you. And,
º:, 14. There thou shalt offer thy burnt-offerings. And, v. 27.
The flesh and the blood must be offered upon the altar of the
Lord thy God. And of their peace-offerings, here called their
$acrifices, though they were to eat the flesh, yet the blood was to
be poured out upon the altar. By this they were taught that
sacrifices and offerings God did not desire, nor accept, for
their own sake, nor for any intrinsic worth in them, as natural
expressions of homage and adoration: but that they received
their virtue purely from the altar on which they were offered,
as it typified Christ; whereas prayers and praises, as much
inore necessary and valuable, were to be offered every day by
the people of God wherever they were. A devout. Israelite
might honour God, and keep up communion with him, and
obtain mercy from him, though he had not an opportunity,
perhaps, for many months together, of bringing a sacrifice to
his altar. But this signified the obligation we christians are
under, to offer up alf our spiritual sacrifices to God in the
name of Jesus Christ, hoping for acceptance only upon the
score of hs mediation, 1 Pet. ii. 5.
III. They are commanded to feast upon their hallowed
things before the Lord, with holy joy. They must not only
bring to the altar the sacrifices which were to be offered to
God, but they must bring to the place of the altar all those
things which they were appointed by the law to eat and drink,
to the honour of God, in token of their communion with him,
v. 6. Their tithes, heave-offerings of their hand, that is, their
first-fruits, their vows, and free-will-offerings, and firstlings,
all those things which were to be religiously made use of,
either by themselves, or by the priests and Levites, must be
brought to the place which God would choose ; as all the
revenues of the crown, from all parts of the kingdom, are
brought into the exchequer. And, v. 7. There ye shall eat
before the Lord, and rejoice in all that ye put your hands wnto.
And again, v. 12. Ye shall rejoice before the Lord, ye, and your
sons, and your daughters. Observe here, 1. That what we do .
in the service of God, and to his glory, redounds to our benefit,
if it be not our own fault. They that sacrifice to God, are:
welcome to eat before him, and to feast upon their sacrifices:
he sups with ws, and we with him, Rev. iii. 20. If we glorify
God, we edify ourselves, and cultivate our own minds, through
the grace of God, by the increase of our knowledge and faith,
the enlivening of devout affections, and the confirming of gra-
cious habits and resolutions: thus is the soul nourished. 2.
That work for God should be done with holy joy and cheer-
fulness. Ye shall eat and rejoice, v. 7. And again, v. 12. and
v. 18. (1.) Now while they were before the Lord, they must
rejoice, v. 12. It is the will of God that we should sefve him
with gladness; none displeased him more than they that
covered his altar with tears, Mal. ii. 13. See what a good
Master we serve, that has made it our duty to sing at our work.
Even the children and servants must rejoice with them before
God, that the services of religion might be a pleasure to them,
and not a task or drudgery. (2.) They must carry away with
them the grateful relish of that delight which they found in
communion with God; they must rejoice in all that they put
their hands unto, v. 7. Some of the comfort which they had
had in the business of religion, they must take with them into
their common employments; and being thus strengthened in
soul, whatever they did, they must do it heartily and cheer-
fully. And this holy, pious joy in God and his goodness,
with which we are to rejoice evermore, would be the best
preservative against the sin and snare of vain and zarnal .
mirth, and a relief against the sorrows of the world.
IV. They are commanded to be kind to the Levites. Did
they feast with joy 3 The Levites must feast with them, and
rejoice with them, v. 12. And again, v. 18. And a general
çaution, v. 19. Take heed that thou forsake not the Levite as
long as thou livest. There were Levites that attended the altar
as assistants to the priests, and these must not be forsaken,
that is, the service they performed must be constantly ad-
hered to ; no other altar must be set up, than that which God
appointed ; for that would be to forsake the Levites. But this.
here seems to be spoken of the Levites that were dispersed in
the country, to instruct the people in the law of God, and to
assist them in their devotions; for it is the Levite within their
gates, that they are here commanded to make much of. It is
a great mercy to have Levites near us, within our gates, that
we may ask the law at their mouth, and at our feasts to be a
check upon us, to restrain excesses. And it is the duty of
people to be kind to their ministers that give them good in-
structions, and set them good examples. As long as we live,
we shall need their assistance, till we come to that world
where ordinances will be superseded ; and therefore as long
as we live, we must not forsake the Levites. The reason given,
v. 12. is, because the Levite has no part nor inheritance with .
#. ; so that he cannot grow rich by husbandry or trade ; let
im therefore share with you in the comfort of your riches.
They must give the Levites their tithes and offerings, settled
on them by the law, because they had no other maintenance.
V. They are allowed to eat common flesh, but not the flesh.
of their offerings, in their own houses wherever they dwelt.
What was any way devoted to God, they must not eat at .
home, v. 13, 17. But what was not so devoted, they might
kill, and eat of, at their pleasure, v. 15. And this permission
is again repeated, v. 20–22. It should seem that while they
were in the wilderness, they did not eat the flesh of any of
those kind of beasts that were used in sacrifice, but what was
killed at the door of the tabernacle, and part of it presented
to God as a peace-offering, Lev. xvii. 3, 4.
But when they .
came to Canaan, where they must live at a great distance from
the tabernacle, they might kill what they pleased for their
own use, of their flocks and herds, without bringing part to
the altar. This allowance is very express, and repeated, lest
Satan should take occasion from that law which forbade the .
BEFORE CHRIST, 1451.
People settle in Canaan.
DEUTER ONOMY, XIII.
eating of their sacrifices at their own houses, to suggest to
thein, as he did to our first parents, hard thoughts of God, as
if he grudged them the enjoyment of what he had given them ;
Thou mayest eat whatsoever thy soul lusteth after. There is a
natural, regular appetite, which it is lawful to gratify with
temperance and sobriety, not taking too great a pleasure in
the gratification, nor being uneasy if it be crossed. The un-
clean, who might not eat of the holy things, yet might eat of
the same sort of flesh when it was only used as common food.
The distinction between clean persons and unclean was sa-
‘cred, and designed for the preserving of the honour of their
holy feasts, and therefore must not be brought into their ordi-
&nary meals.
This permission has a double restriction.
1. They must eat according to the blessing which God had
£iven them, v. 15. Note, It is not only our wisdom, but our
duty, to live according to our estates, and not to spend above
what we have. As it is unjust on the one hand to hoard what
should be laid out; so it is much more unjust to lay out more
than we have ; for what is not our own must needs be an-
other's, who is thereby robbed and defrauded. And this, I
say, is much more unjust, because it is easier afterward to
distribute what has been unduly spared, and so to make a sort
of restitution for the wrong, than it is to repay to wife, and
children, and creditors, what has been unduly spent. Be-
tween these two extremes let wisdom find the mean, and then
let watchfulness and resolution keep it.
2. They must not eat blood, v. 16. and again, v. 23. Only
be sure that thou eat not the blood ; v. 24. Thou shalt not eat it ;
and, v. 25. Thou shalt not eat it, that it may go well with thee.
When they could not bring the blood to the altar, to pour it
out there before the Lord, as belonging to him, they must pour
it out upon the earth, as not belonging to them, because it
was the life, and therefore, as an acknowledgment, belonged
to him who gives life, and, as an atonement, belonged to him
to whom life is forfeited. Bishop Patrick thinks one reason
why they were forbidden thus strictly the eating of blood,
was, to prevent the superstitions of the old idolaters about the
blood of their sacrifices, which they thought their demons
“delighted in, and by eating of which they imagined that they
*had communion with them.
VI. They are forbidden to keep up either their own corrupt
usages in the wilderness, or the corrupt usages of their prede-
cessors in the land of Canaan.
1. They must not keep up those improper customs, which
they had got into in the wilderness, and which were connived
at in consideration of the present unsettledness of their condi-
tion, v. 8, 9. Ye shall not do after all the things that we do here
this day. ... Never was there a better governor than Moses, and
one would think never a better opportunity of keeping up
good order and discipline than now among the people of Israel,
when they lay so closely encamped under the eye of their
governor; and yet it seems there was much amiss, and that
many irregularities had crept in among them. We must never
expect to see any society perfectly pure and Fight; and as it
should be, till we &ome to the heavenly Canaan. They had
sacrifices, and religious worship, courts.of justice, and civil
government, and by the stoning of the man that gathered sticks
on the sabbath-day, it appears there was great strictness used
in guàrding the most weighty matters of the law; but being
frequently upon the remove, and always at uncertainty, (1.)
They'could none of them observe the solemn feasts, and the
rites of cleansing, with the exactness that the law feduired:
And, (2.) Those àmong them that were disposed to do àmiss,
had opportunity given them to do it unobserved, by the fre:
quent interruptions which, their removes gave to the adminiss'
tration of justice. But (says Moses), when ye-come to Caiº
inaan, ye shall not do as we do here. . Note, "When the people,:
of God are in an unsettled-condition, that may be tolerated:
and dispensed with, which would by no means be allowed at
another time. Cases of necessity are to be considered while
the necessity continues: but that must not be done in Canaan;
*Which was indulged in the wilderness. While a house is in
Ahe building, a great deal of dirt and rubbish is suffered to lie
y it, which must all be taken away when the house is built.
1Moses was now about to lay down his life and govérnment;
and it is a comfort to him to foresee that Israel would be bettef
in the next reign than they had been in his. *
2. They must not worship the Lord by any of those rites or
ceremonies which the nations of Canaan had made use of in
the service of their gods, v. 29–32. They must not so much
as, inquire into the modes and forms of idolatrous worship."
What good would it do them to know those depths of Satan?
§ev. ii. 34. It is best to be ignorant of that which there is
§anger of being iºted by. They must not introduce the
customs of idolaters, (1.) Because it would be absurd to make
those their patterns, whom God had made their slaves and
captives, cut off and destroyed from before them. The Ca-
naanites had not flourished and prospered so much in the
service of their gods, as that the Israelites should be invited
to take up their customs. Those are wretchedly besotted in-
deed, who will walk in the way of sinners, after they have
seen their end. (2.) Because some of their customs were
most barbarous and inhuman, and such as trampled, not only
upon the light and law of nature, but upon natural affection
itself, as burning their sons and their daughters in the fire to
their gods, v. 31. the very mention of which is sufficient to
make it odious, and possess us with a horror of it. (3.) Be-
cause their idolatrous customs were an abomination to the Lord,
and the translating of them into his worship, would make
even that an abomination, and an affront to him, by which
they should give him honour, and by which they hoped to
obtain his favour. The case is bad indeed, when the sacrifice
itself is become an abomination, Prov. xv. 8. He therefore
concludes, v. 32. with the same caution concerning the wor-
ship of God, which he had before given concerning the word
of God, ch. iv. 2. ‘‘ Ye shall not add thereto any inventions of
your own, under pretence of making the ordinance either more
significant or more magnificent; nor diminish from it, under
pretence of making it more easy and practicable, or of setting
aside that which may be spared ; but observe to de all that,
and that only, which God has commanded.” We may then
hope in our religious worship to obtain the divine acceptance,
when we observe the divine appointment. God will have his
own work done in his own way.
CHAP. XIII.
Moses is still upon that necessary subject, concerning the peril of idol-
atry. In the close of the foregoing chapter he had cautioned them against
the peril that might arise from their predecessors the Canaanites. In
this chapter he cautions them against the rise of idolatry from among
themselves ; they must take heed lest any should draw them to idolatry.
I. By the pretence of prophecy, v.1—5. II. By the pretence of friend-
ship and relation, v. 6–11. III. By the pretence of numbers, v.
12–18. But in all these cases the temptation must be resolutely resist.
ed, and the tempters punished and cut off.
1 TF there arise among you a prophet, or a dreamer
of dreams, and giveth thee a sign or a wonder,
2 And the sign or the wonder come to pass whereof
he spake unto thee, saying, Let us go after other
gods, which thou hast not known, and let us serve
them ; 3 Thou shalt not hearken unto the words of
that prophet, or that dreamer of dreams: for the
LoRD your God proveth you, to know whether ye
love, the Lo RD your God with all your heart and
with all your soul. 4 Ye shall walk after the Lord
your God, and fear him, and keep his command-
ments, and obey his voice, and ye shall serve him,
and cleave unto him. , 5 And that prophet, or that
dreamerof.dreams, shall be put to death; because
he hath spoken to turn you away from the Lord
your God, which brought you out of the land of
Egypt, and redeemed you out, of the house of bond-
age, to thrust thee; out of the way which the LoRD
'thy, God commanded thee to walk in : So shalt thou.
put the evil away from the midst of thee. :
; : Here is, I. A very strange'supposition, v. 1, 2. 1. It is
istrange that there should arise any among themselyes, espe-
icially any pretending to vision and prophecy, who should move
ithern to go and serve other gods. "Was it possible that any'
who had so much knowledge of the methods of divine revela-
tion, as to be able to personate a prophet, should yet have so
'little knowledge of the divine nature and will, as to go him-
sélf, and éntice his neighbours, after other gods? Could an
*Israelite evér be guilty of stićh'impiety 2 Could a man of sense
lever be guilty of such absurdity? We see it in our own day,
and therefore 'may think it: the less strange; multitudes that
'profess both learning and religion, yet exciting both them-
'selves and othérs, not only to worship God, by images, but to
give divine honour to saints'and' angels, which is no better,
than going after other göds to Sérve them'; such is the power
of strong delusions. 2. It is yet'more strange that the sign or
wonder, given for the confirmation of this false doctrine, should
icome to pass. Can it be thought that God himself should
'give any countenance to such a vile notion ? Did ever a false
prophet work a true miraclè? It is only supposed here, for
two reasons, (1.) To strengthen the caution here given against
'hearkening to such a one. “Though it were possible that he
*
}
T}EFoEE CHRIST, 1451.
Of tempters to idolatry.
DEUTER ON CMY, XIII.
should work a true miracle, yet you must not believe him if
he tells you, you must serve other gods, for the divine law
against that is certainly perpetual and unalterable.” The
supposition is like that, Gal. i. 8. If we, or an angel from
'leaven, preach any other gospel to you ; which does not prove
it jià. that an angel should preach another gospel, but
strongly expresses the certainty and perpetuity of that which
we have received. So here, º It is to fortify them against
the danger of impostures and lying wonders, (2 Thess. ii. 9.)
“Suppose the credentials he produces be so artfully coun-
terfeited, that you cannot discern the cheat nor disprove them,
yet if they are intended to draw you to the service of other
gods, that alone is sufficient to disprove them ; no evidence
can be admitted against so clear a truth as that of the Unity
of the Godhead, and so plain a law as that of worshipping
the one only living and true God.” We cannot suppose that
the God of truth should set his seal of miracles to a lie, to so
gross a lie as is supposed in that temptation, Let us go after
other gods. But if it be asked, Why is this false prophet per-
mitted to counterfeit this broad seal 3 it is answered here, v.
3. “The Lord your God proveth you. He suffers you to be set
upon by such a temptation, to try your constancy, that both
they that are perfect, and they that are false and corrupt, may
be made manifest. It is to prove you ; therefore see that you
acquit yourselves in the trial, and stand your ground.”
II. Here is a very necessary charge given in this case. 1.
Not to yield to the temptation, v. 3. “Thou shalt not hearken
to the words of that prophet. Not only thou shalt not do the
thing he tempts thee to, but thou shalt not so much as pa-
tiently hear the temptation, but reject it with the utmost dis-
dain and detestation. Such a suggestion as this is not to be
so much as parleyed with, but the ear must be stopped against
it ; Get thee behind me, Satan ;” some temptations are so
grossly vile, that they will not bear a debate, nor may we so
much as give them the hearing. What follows, v. 4. Ye shall
walk after the Lord, may be looked upon, (1.) As prescribing
a preservative from the temptation; “Keep close to your duty,
and you keep out of harm’s way.” God never leaves us till
we leave him. Or, (2.) As furnishing us with an answer to
the temptation; say, “It is written, Thou shalt walk after the
Lord, and cleave unto him ; and therefore what have I to do
with idols 2 ° 2. Not to spare the tempter, v. 5. That prophet
shall be put to death, both to punish him for the attempt he
has made ; (the seducer must die, though none were seduced
by him ; a design upon the crown is treason ;) and to prevent
his doing further mischief. This is called putting away the evil.
There is no way of removing the guilt but by removing the
guilty ; if such a criminal be not punished, they that should
do it make themselves responsible. And thus the mischief
**st be put away ; the infection must be kept from spreading,
by cutting off the gangrened limb, and putting away the mis-
chief makers. Such dangerous diseases as these must be taken
in time.
6 If thy brother, the son of thy mother, or thy son,
or thy daughter, or the wife of thy bosom, or thy
friend, which is as thine own soul, entice thee se-
cretly, saying, Let us go and serve other gods,
which thou hast not known, thou, nor thy fathers;
7 Namely, of the gods of the people which are
round about you, nigh unto thee, or far off from thee,
from the one end of the earth even unto the other
end of the earth; 8 Thou shalt not consent unto
him, nor hearken unto him; neither shall thine eye
pity him, neither shalt thou spare, neither shalt thou
conceal him; 9 But thou shalt surely kill him;
thiné hand shall be first upon him to put him to
death, and afterwards the hand of all the people.
10 And thou shalt stone him with stones, that he
die ; because he hath sought to thrust thee away
from the 'Lo RD thy God, which brought thee out of
the land of Egypt, from the house of bondage. 11
And all Israel shall hear, and fear, and shall do no
more any such wickedness as this is among you.
Further provision is made by this branch of the statute,
against receiving the infection of idolatry from those that are
near and dear to us.
I. It is the policy of the tempter to send his solicitations by
the hand of those whom we love, whom we least suspect of any
ill design upon us, and whom we are desirous to please, and
apt to conform ourselves to. The enticement here is suppos-
ed to come from a brother or child that are near by nature;
from a wife or friend that are near by choice ; and are to us
as our own souls, v. 6. Satan tempted Adam by Eve, and
Christ by Peter. We are therefore concerned to stand upon
our guard against a bad proposal, when the person that pro-
poses it can pretend to an interest in us; that we may never
sin against God in compliment to the best friend we have in
the world, The temptation is supposed to be private, he will
entice thee secretly, implying that idolatry is a work of dark-
ness, which dreads the light, and covets to be concealed ; and
which the sinner promises himself, and the tempter promises
him, secrecy and security in. Concerning the false gods pro-
posed to be served, 1. The tempter suggests, that the wor-
shipping of these gods was the common practice of the world,
and if they limited their adorations to an invisible Deity, they
were singular, and like nobody, for these gods were the gods
of the people round about them, and indeed of all the nations
of the earth, v. 7. This suggestion draws many away from
religion and godliness, that it is an unfashionable thing ; and
they make their court to the world and the flesh, because these
are the gods of the people that are round about them. 2. Moses
suggests, in opposition to this, that it had not been the prac-
tice of their ancestors; they are gods which thou hast not known,
thou nor thy fathers. Those that are born of godly parents,
and have been educated in pious exercises, when they are
enticed to a vain, loose, careless way of living, should remem-
ber that those are ways which they have not known, they mor
their fathers. And will they thus degenerate 3
II. It is our duty to prefer God and religion before the best
friends we have in the world. I. We must not, in complaisance
to our friends, break God's law, v. 8. “Thou shalt not consent
to him, nor go with him to his idolatrous worship, no not for
company, or curiosity, or to gain a better interest in his affec-
tions.” It is a general rule, If sinners entice thee, consent thou not,
Prov. i. 10. 2. We must not, in compassion to our friends,
obstruct the course of God's justice. He that offers such a
thing, must not only be looked upon as an enemy, or danger-
ous person, whom one should be afraid of, and swear, the
peace against, but as a criminal or traitor, whom, in zeal for
our sovereign Lord, his crown and dignity, we are bound to
inform against, and cannot conceal without incurring the guilt
of a great misprision, v. 9. Thou shalt surely kill him. By
this law the persons enticed were bound to prosecute the se-
ducer, and to give evidence against him before the proper
judges, that he might suffer the penalty of the law, and that
without delay, which the Jews say is here intended in that
phrase, as it is in the Hebrew, killing thow shalt kill him.
neither the prosecution nor the execution must be deferred ;
and he that was first in the former, must be first in the latter,
to show that he stood to his testimony. “ Thy hand shall be
first wipon him, to mark him out as an anathema ; and then
the hands of all the people, to put him away as an accursed
thing.” The death he must die, was that which was looked
upon among the Jews as the severest of all other. He must
be stoned : and his accusation written is, that he has sought
to thrust thee away, by a kind of violence, from the Lord thy
, God; v. 10. - Those are certainly our worst enemies, that
jwould thrust us from God, our best friend; and whatever
draws us to sin, separates between us and God, it is a design
upon, our life, and to be resented accordingly. And, lastly,
here is the good effect of this necessary execution, v. 11. l!
|Israel shall hear and fear. They owght to hear and fear; for
the punishment of crimes committed is designed in terrorem—
to terrify, and so to prevent their repetition. And it is to be
hoped they will hear and fear, and by the severity of the pu-
nishment, especially when it is at the prosecution of a father,
'a brother, or a friend, will be made to conceive a horror of the
, sin, as exceeding sinful, and to be afraid of incurring the like
punishment themselves. Smite, the scorner that sins pre-
sumptuously, and the simple that is in danger of sinning
carelessly, will be ware. t
12 If thou shalt hear say in one of thy cities,
, which the Lord thy God hath given thee to dwell.
there, saying, 13 Certain men, the children of Be-
lial, are gone out from among you, and have with-
drawn the inhabitants of their city, saying, Let us go
and serve other gods, which ye have not known; 14
Then shalt thou inquire, and make search, and ask
diligently; and, behold, if it be truth, and the thing
, certain, that such abomination is wrought among
you; 15 Thou shalt surely smite the inhabitants of
that city with the edge of the sword, destroying it
utterly, and all that is therein, and : cattle thereof
55
łłº Fº, RF CHRIST, 1451.
Of an idolatrous city.
DEUTERONOMY, XIV.
*†
with the edge of the sword. 16 And thou shalt ga-
ther aii the spoil of it into the midst of the street
thereof, and shalt burn with fire the city, and
all the spoil thereof every whit, for the LoRD
thy God : and it shall be an heap for ever; it shall
not be built again. 17 And there shall cleave
nought of the cursed thing to thine hand ; that the
LoRD may turn from the fierceness of his anger, and
show thee mercy, and have compassion upon thee,
and multiply thee, as he hath sworn unto thy fa-
thers; 18 When thou shalt hearken to the voice
of the LORD thy God, to keep all his commandments
which I command thee this day, to do that which is
right in the eyes of the Lok D thy God.
Here the case is put of a city revolting from its allegiance
to the God of Israel, and serving other gods.
I. The crime is supposed to be committed, 1. By one of the
cities of Israel, that lay within the jurisdiction of their courts,
the church then judged them only that were within, 1 Cor. v.
12, 13. And even when they were ordered to preserve their
religion in the first principles of it, by fire and sword, yet they
wele not allowed by fire and sword to propagate it. They that
are born within the allegiance of a prince, if they take up
arms against him, are dealt with as traitors, but foreign in-
vaders are not so The city that is here become idolatrous, is
supposed formerly to have worshipped the true God, but now
to be withdrawn to other gods; which intimates how great the
crimeis, and how sore the punishment will be, of those that, after
they have known the way of righteousness, turn aside from it, 2
Pet. ii. 21. 2. It is supposed to be committed by the general-
ity of the inhabitants of the city, for we may conclude that if
a considerable number did retain their integrity, those only
that were guilty were to be destroyed, and the city was to be
spared for the sake of the righteous in it; for shall not the
Judge of all the earth do right? No doubt, he shall. 3. They
are supposed to be drawn to idolatry by certain men, the chil-
dren of Belial, men that would endure no yoke, so it signifies;
that neither fear God nor regard man, but shake off all re.
straints of law and conscience, and are perfectly lost to all
manner of virtue; these are they that say, “Let us serve other
gods,” that will not only allow, but will countenance and
encourage, our immoralities. Belial is put for the devil, 2
Cor. vi. 15. and the children of Belial are his children.
These withdraw the inhabitants of the city, for a little of this
old leaven, when it is entertained, soon leavens the whole lump.
II. The cause is ordered to be tried with a great deal of
care, v. 14. Thou shalt inquire and make search. They must
not proceed upon common fame, or take the information by
hearsay, but must examine the proofs, and not give judgment
against them unless the evidence was clear, and the charge
fully made out. God himself, before he destroyed Sodom, is
said to come down and see whether its crimes were according
the clamour, Gen. xviii. 21. In judicial processes it is
requisite that time, and care, and pains, be taken to find out
the truth, and that search be made without any passion, pre-
Judice, or partiality. The Jewish writers say, that though
Particular persons, who were idolaters, might be judged by
the inferior courts, the defection of a city must be tried by the
great Sanhedrim ; and if it appear that they are thrust away
to idolatry, they send two learned men to them, to admonish
and reduce them. If they repent, all is well ; if not, then all
Israel must go up to war against them, to testify their indigna-
tion againstidolatry, and to stop the spreading of the contagion.
III. If the crime were proved, and the criminals were incor-
rigible, the city was to be wholly destroyed. If there were a
few righteous men in it, no doubt they would remove them-
selves and their families out of such a dangerous place, and
then all the inhabitants, men, women, and children, must be
put to the sword, v.15. all the spoil of the city, both shop-
goods, and the furniture of houses, must be brought into the
market-place and burned, and the city itself must be laid in
ashes, and never built again, v. 16. The soldiers are forbid-
den, upon pain of death, to convert any of the plunder to their
own use, v. 17. It was a devoted thing, and dangerous to
meddle with it, as we find in the case of Achan. Now, 1.
God enjoins this severity, to show what a jealous God he is
in the matters of his worship, and how great a crime it is to
serve other gods. Let men know that God will not give his
glory to another, nor his praise, to graven images. 2. He
expects that magistrates, having their honour and power from
him, should be concerned for his honour, and use their power
for terror to evil "; else they bear the sword in van. 3. The
faithful worshippers of the true God must take all occasions to
show their just indignation against idolatry, much more
against atheism, infidelity, and irreligion. 4. It is here inti-
mated, that the best expedient for the turning away of God's
anger from a land, is, to execute justice upon the ww.ked of the
land, v. 17. that the Lord may turn from the fierceness of his
anger, which was ready to break out against the whole nation,
for the wickedness of that one apostate city. It is promised,
that if they would thus root wickedness out of their land, God
would multiply them. They might think it impolitic, and
against the Interest of their nation, to ruin a whole city, for a
crime relating purely to religion, and that they should be more
sparing of the blood of Israelites: “ Fear not that,” says
Moses, “God will multiply you the more ; the body of your
nation will lose nothing by the letting out of this corrupt
blood.” Lastly, Though we do not find this law put in exe-
cution in all the history of the Jewish church, (Gibeah was
destroyed, not for idolatry, but immorality,) yet for the neglect
of the execution of it upon the inferior cities that served idols,
God himself, by the army of the Chaldeans, put it in execu-
tion upon Jerusalem, the head city, which, for its apostasy
fºom God, was utterly destroyed and laid waste, and lay in
ruins seventy years. Though idolaters may escape the pu-
nishment from men, (nor is this law in the letter of it binding
now, under the gospel,) yet the Lord our God will not suffer
them to escape his righteous judgments. The New Testament
speaks of communion with idolaters, as a sin which, above any
other, provokes the Lord to jealousy, and dares him as if we
were stronger than he, 1 Cor. x. 21, 22.
CHAP. XIV,
Moses in this chapter teaches them, I To distinguish themselves from their
neighbours by a singularity, l. In their mourning, v 1, 2 2. In their
meat, v. 3—21. II. To devote themselves unto God, and, in token of
that, to give him his dues out of their estates, the yearly filhés, and that
every thurd year, for the maintenance of their religious.jeasts, the Levites,
and the poor, v. 22–29.
1 E are the children of the Lord your God: ye
shall not cut yourselves, nor make any bald-
ness between your eyes for the dead : 2 For thou art
an holy people unto the Lord thy God, and the LoR tº
hath chosen thee to be a peculiar people unto himself,
above all the nations that are upon the earth. 3 Thou
shalt not eat any abominable thing. 4. These are
the beasts which ye shall eat; the ox, the sheep, and
the goat, 5 The hart, and the roe-buck, and the
fallow deer, and the wild goat, and the pygarg, and
the wild ox, and the chamois. 6 And every beast
that parteth the hoof, and cleaveth the cleft into two
claws, and cheweth the cud among the beasts, that
ye shall eat. 7 Nevertheless, these ye shall not eat
of them that chew the cud or of them that divide the
cloven hoof; as the camel, and the hare, and the
coney : for they chew the cud, but divide not the
hoof: therefore they are unclean unto you. 8 And
the swine, because it divideth the hoof, yet cheweth,
not the cud, it is unclean unto you : ye shall not eat
of their flesh, nor touch their dead carcase. 9 These
ye shall eat of all that are in the waters: all that
have fins and Scales shall ye eat : 10 And what-
soever hath not fins and scales ye may not eat; it is
unclean unto you. 11 Of all clean birds ye shall eat.
12 But these are they, of which ye shall not eat :
the eagle, and the ossifrage, and the ospray, 13 And
the glede, and the kite, and the vulture after his kind,
14 And every raven after his kind, 15 And the owl,
and the night-hawk, and the cuckow, and the hawk.
after his kind, 16 The little owl, and the great owl,
and the swan, 17 And the pelican, and the gier-
eagle, and the cormorant, 18 And the stork, and,
the heron after her kind, and the lap-wing, and the
bat. 19 And every creeping thing that flieth is
unclean unto you : they shall not be eaten. 20 But
of all clean fowls ye may eat. 21 Ye shall not eat
of any thing that dieth of itself; thou shalt give it
unto the stranger that is in thy gates, that he may
'eat it; or thou mayest sell it unto an alien: for thou
BEFORE CHRIST, 1451.
Various prohibitions.
DEUTER ONOMY, XIV.
--
art an holy people unto the Lo RD thy God. Thou
Shalt not seethe a kid in his mother’s milk.
Moses here tells the people of Israel,
I. How God had dignified them, as a peculiar people, with
three distinguishing privileges, which were their honour, and
figures of those spiritual blessings in heavenly things, with
which God has in Christ blessed us. 1. Here is, election, the
Lord has chosen thee, v. 2. Not for their own merit, or for any
good works foreseen, but because he would magnify the riches of
his power and grace among them. He did not choose them be-
cause they were by their own dedication and subjection a pecu-
liar people to him above other nations, but he chose them that
they might be so by his grace ; and thus were believers chosen,
j. i. 4. 2. Here is adoption, v. 1, “Ye are the children of
the Lord your God, formed by him into a people, owned by
him as his people, nay, his family, a people near unto him,
nearer than any other.” Israel is my son, my firstborn ; not
because he needed children, but because they were orphans
and needed a father. Every Israelite is indeed a child of God,
a partaker of his nature and favour, his love and blessing:
Behold, what manner of love the Father hath bestowed upon us!
3. Here is, sanctification, v. 2. Thou art a holy people; sepa-
rated and set apart for God, devoted to his service, designed
for his praise, governed by a holy law, graced by a holy taber-
nacle, and the holy ordinances, relating to it. God’s people
are obliged to be holy, and if they are holy, are indebted to
the grace of God that makes them so. The Lord has set them
apart for himself, and qualified them for his service and the
enjoyment of him, and so has made them holy to himself.
II. How they ought to distinguish themselves by a sober
singularity from all the nations that were about them. And
God having thus advanced them, let not them debase them-
selves by admitting the superstitious customs of idolaters, and,
by making themselves like them, put themselves upon the
level with them. Be ye the children of the Lord your God;
so the Seventy read it, as a command, that is, “ Carry your-
selves as becomes the children of God, and do nothing to dis-
grace the honour and forfeit the privileges of the relation.”
In two things particularly they must distinguish themselves;
1. In their mourning. Ye shall not cut yourselves, v. 1. This
forbids, (as some think,) not only their cutting themselves at
their funerals, either to express their grief, or with their own
blood to appease the infernal deities, but their wounding and
mangling themselves in the worship of their gods, as Baal's
prophets did, 1 Kings xviii. 28. or their marking themselves
by incisions in their flesh, for such and such deities, which in
them, above any, would be an inexcusable crime, who in the
sign of circumcision bore about with them in their bodies the
marks of the Lord Jehovah. So that,
(1.) They are forbidden to deform or hurt their own bodies
upon any account. Methinks this is like a parent’s charge to
his little children, that are foolish, careless, and wilful, and
are apt to play with knives, Children, ye shall not cut yourselves.
This is the intention of those commands which oblige us to
deny ourselves; the true meaning of them, if we understood
them right, would appear to be, Do yourselves no harm. And
this also is the design of those łºś. which most cross
us, to remove from us those things by which we are in danger
of doing ourselves harm. Knives are taken from us, lest we
cut ourselves. They that are dedicated to God, as a holy
people, must do nothing to disfigure themselves; the body is
for the Lord, and is to be used accordingly.
(2.) They are forbidden to disturb and afflict their own
minds with inordinate grief for the loss of near and dear rela-
tions. “Ye shall not express or exasperate your sorrow, even
upon the most mournful occasions, by cutting yourselves, and
making baldness between your eyes, like men enraged, or re-
solvedly hardened in sorrow for the dead, as those that have
no hope,” 1 Thess iv. 13. It is an excellent passage which
Mr. Ainsworth here quotes from one of the Jewish writers,
who understands this as a law against immoderate grief for
the death of our relations. If your father (for instance) die,
Jou shall not cut yourselves, that is, you shall not sorrow more
than is meet, for you are not fatherless, you have a Father, who
is great, living, and permanent, even the holy blessed God, whose
children ye are, v. T. But an infidel, (says he,) when his father
dies, hath no Father that can help him in time of need ; for he
hath said to a stock, Thou art my father, and to a stone, Thow
hast brought me forth, (Jer. ii. 27.) therefore he weeps, cuts
himself, and makes him bald. We that have a God to hope in,
and a heaven to hope for, must bear up ourselves with that
hope under ea ery burden of this kind.
2. They must be singular in their meat. Many sorts of
tº: which were wholesome enº, and which other people
OL. N
did commonly eat, they must religiously abstain from, as un-
clean. This law we had before, Lev. xi. 2. where it was
largely opened. It seems plainly, by the connection here, to
be intended as a mark of peculiarity ; for their observance of
it would cause them to be taken notice of in all mixed com-
panies as a separate people, and would preserve them from
mingling themselves with, and conforming themselves to, their
idolatrous neighbours. -
(1.) Concerning beasts, here is a more particular enumera-
tion of those which they were allowed to eat, than was in Le-
viticus, to show that they had no reason to complain of their
being restrained from eating swines', flesh, and hares, and
rabbits, (which were all that were then forbidden, but are
now commonly used,) when they were allowed so great a ya-
riety, not only of that which we call butcher's meat, v. 4. which
alone was offered in sacrifice, but of venison, which they had
great plenty of in Canaan, the hart, and the roe-buck, and the
fallow deer, v. 5, which, though never brought to God’s altar,
was allowed them at their own table. See ch. xii. 22. When
of all these (as Adam of every tree of the garden) they might
freely eat, those were inexcusable, who, to gratify a perverse
appetite, or (as should seem) in honour of their idols, and in
participation of their idolatrous sacrifices, ate swines' flesh, and
made broth of abominable things (made so by this law) in their
vessels, Isa. lxv. 4.
(2.) Concerning fish, there is only one general rule given,
that whatsoever had not fins and seales, (as shell-fish and
eels, beside leeches and other animals in the water that are
not proper food,) was unclean and forbidden, v. 9, 10.
(3.) No general rule is given concerning fowl, but those
are particularly mentioned that were to be unclean to them,
and there are few or none of them which are here forbidden,
that are now commonly eaten ; and whatsoever is not expressly
forbidden, is allowed, v. 11–20. Of all clean fowls ye may
€at.
They are further forbidden, [1..] To eat the flesh of any
creature that died of itself, because the blood was not separated
from it, and beside the ceremonial uncleanness which it lay
under, (from Lev. xi. 39.) it is not wholesome food, nor ordi-
narily used among us, except by the poor. [2] To seethe a
kid in its mother's milk, either to gratify their own luxury, sup-
posing it a dainty bit, or in conformity to some superstitious
custom of the heathen. “ The Chaldee paraphrasts read it,
Thou shalt not eat flesh-meats and milk-meats together. And
so it would forbid the use of butter, as sauce to any flesh.
Now as to all these precepts concerning their food, First, It
is plain in the law itself, that they belonged only to the Jews,
and were not moral, nor of perpetual use, because not of uni-
versal obligation ; for what they might not eat themselves,
they might give to a stranger, a proselyte of the gate, that had
renounced idolatry, and therefore was permitted to live among
them, though not circumcised ; or, they might sell to an alien,
a mere Gentile, that came into their country for trade, but
might not settle in it, v. 21. They might feed upon that which
an Israelite might not touch ; which is a plain instance of their
peculiarity, and their being a holy people. Secondly, It is
plain in the gospel, that they are now antiquated and repeal-
ed. For every creature of God is good, and nothing now to
be refused, or called common and unclean, 1 Tim. iv. 4.
22 Thou shalt truly tithe all the increase of thy
seed, that the field bringeth forth year by year. 23
And thou shalt eat before the Lord thy God, in the
place which he shall choose to place his name there,
the tithe of thy corn, of thy wine, and of thine oil,
and the firstlings of thy herds and of thy flocks; that
thou mayest learn to fear the Lord thy God always.
24 And if the way be too long for thee, so that thou
art not able to carry it; or if the place be too far
from thee, which the LoBD thy God shall choose to
set his name there, when the Lord thy God hath
blessed thee; 25 Then shalt thou turn it into mo–
ney, and bind up the money in thine hand, and shalt
go unto the place which the Lord thy God shall
choose : 26 And thou shalt bestow that money for
whatsoever thy soul lusteth after, for oxen, or for
sheep, or for wine, or for strong drink, or for what-
soever thy soul desireth : and thou shalt eat there
before the Lord thy God, and thou shalt rejoice,
thou, and thine household, 27 And the Levite that
is within thy gates; thou shalt not forsake him ; for,
457
t
BEFORE CIIRIST, 1451.
The seven years’ release.
DEUTER ONOMY, XV.
**-4 ---
he hath no part nor inheritance with thee. 28 At
the end of three years thou shalt bring forth all the
tithe of thine increase the same year, and shalt lay
it up within thy gates: 29 And the Levite, (because
he hath no part nor inheritance with thee,) and the
stranger, and the fatherless, and the widow, which
are within thy gates, shall come, and shall eat and
be satisfied ; that the Lo RD thy God may bless thee
in all the work of thine hand which thou doest.
We have here a part of the statute concerning tithes. The
productions of the ground were twice tithed, so that putting
both together, a fifth part was devoted to God out of their
increase, and only four parts of five were for their own com-
mon use ; and they could not but own they paid an easy rent,
especially since God’s part was disposed of to their own benefit
and advantage. The first tithe was for the maintenance of
their Levites, who taught them the good knowledge of God,
and ministered to them in holy things; this is supposed, as
anciently due, and is entailed upon the Levites as an inherit-
ance, by that law, Numb. xviii. 24, &c. But it is the second
tithe that is here spoken of, which was to be taken out of the
remainder, when the Levites had had theirs.
I. They are here charged to separate it, and set it apart for
God, v. 22. Thow shalt truly tithe all the increase of thy seed.
The Levites took care of their own, but the separating of this
was left to the owners themselves, the law encouraging them
to be honest, by reposing a confidence in them, and so trying
their fear of God. They are bid to tithe truly, that is, to be
sure to do it, and to do it faithfully and carefully, that God’s
part might not be diminished either with design or by over-
sight. Note, We must be sure to give God his full dues out
of our estates; for being but stewards of them, it is required
that we be faithful, as those that must give account.
II. They are here directed how to dispose of it, when they
had separated it. Let every man lay by as God prospers him
and gives him success, and then let him lay out in pious uses
as God gives him opportunity ; and it will be the easier to lay
out, and the proportion will be more satisfying, when first we
have laid by. This second tithe may be disposed of,
1. In works of piety, for the first two years after the year of
release. They must bring it up, either in kind, or the full
value of it, to the place of the sanctuary, and there must spend
it in holy feasting before the Lord. If they could do it with
any convenience, they must bring it in kind, v. 23. But if not,
they might turn it into money, v.24, 25. and that money must
be laid out in something to feast upon before the Lord. The
comfortable cheerful using of what God has given us, with
temperance and sobriety, is really the honouring of God with
it. Contentment, holy joy, and thankfulness, make every
meaſ a religious feast. The end of this law we have, v. 23.
That thou mayest learn to fear the Lord thy God always; it
was to keep them right and firm to their religion, (1.) By
acquainting them with the sanctuary, the holy things, and the
Solemn services that were there performed ; what they read
the appointment of in their Bibles, it would do them good to
see the observance of in the tabernacle ; it would make a
deeper impression upon them, which would keep them out of
the snares of the idolatrous customs. Note, It will have a
good influence upon our constancy in religion, never to for-
sake the assembling of ourselves together, Heb. x. 25. By the
comfort of the communion of saints, we may be kept to our
communion with God. , (2.) By using them to the most plea-
Sant and delightful services of religion. Let them rejoice be-
fore the Lord, that they may learn to fear him always...The
more pleasure we find in the ways of religion, the more likely
we shall be to persevere in those ways. One thing they must
Temember in their pious entertainments, that is, to bid their
Levites welcome to them. Thou shalt not forsake the Levites,
v. 27. “Let him never be a stranger to thy table, especially
when thou eatest before the Lord.”
2. Every third year this tithe must be disposed of at home
in works of charity, v. 28, 29. Lay it up within thy own gates,
apd-let it be given to the poor, who, knowing the provision
this law had made for them, no doubt, would come to seek it ;
and that they might make the poor familiar to them, and not
disdain their company, they are here directed to welcome them
to their houses; “Hither let them come, and eat and be
satisfied.” In this charitable distribution of the second tithe,
they must have an eye to the poor ministers, and add to their
encouragement by entertaining them ; next, to poor strangers,
not only for the supply of their necessities, but to put a respect
upon them, and so invite them to turn proselytes; and next,
to the fatherless ".widow, who, though perhaps they might
*
have a competent maintenance left them, yet should not be
supposed to live so plentifully and comfortably as they had
done in months past, and therefore they were to countenance
them, and help to make them easy by inviting them to this en-
tertainment. God has a particular care for widows and ºther-
Tess, and he requires that we should have the same. It is his
honour, and will be ours, to help the helpless. And if we
thus serve God, and do good with what we have, it is promised
here, that the lord our God will bless us in all the work of our
hand. Note, (1.) The blessing of God is all in all to our out-
ward prosperity, and without that blessing, the work of our
hands which we do, will bring nothing to pass. (2.) The
way to obtain that blessing is to be diligent and charitable.
The blessing descends upon the working hand ; “Expect not
that God should bless thee in thy idleness and love of ease,
but in all the work of thy hand.” It is the hand of the dili-
gent, with the blessing of God upon it, that makes rich, Prov.
x. 4, 22. And it descends upon the giving hand ; he that thus
scatters, certainly increases, and the liberal soul will be made
fat. It is an undoubted truth, though little believed, that to
be charitable to the poor, and to be free and generous in the Sup-
port of religion, and any good work, is the surest and safest
way of thriving. What is lent to the Lord, will be repaid with
abundant interest, Ezek. xliv. 30.
CHAP. XV.
In this chapter Moses gives orders, I. Concerning the release of debts
every seventh year, v. 1–6. with a caution that that be no hinderance to
charitable lending, v. 7—li. II. Concerning the release of servants
after seven years' service, v. 12–18. JII. Concerning the sanctification
of the firstlings of cattle to God, v. 19–23.
I A" the end of every seven years thou shalt make
A a release. 2 And this is the manner of the
release: Every creditor that lendeth ought unto his
neighbour shall release it ; he shall not exact it of
his neighbour, or of his brother; because it is called
the Lord’s release. 3 Of a foreigner thou mayest
exact it again: but that which is thine with thy bro-
ther, thine hand shall release ; 4 Save when there
shall be no poor among you ; for the LORD shall
greatly bless thee in the land which the Lord thy
God giveth thee for an inheritance to possess it: 5
Only if thou carefully hearken unto the voice of
the Lord thy God, to observe to do all these com-
mandments which I command thee this day. 6 For
the Lord thy God blesseth thee, as he promised
thee: and thou shalt lend unto many nations, but
thou shalt not borrow ; and thou shalt reign over
many nations, but they shall not reign over thee. .. 7
If there be among you a poor man of one of thy
brethren within any of thy gates in thy land which
the Lord thy God giveth thee, thou shalt not harden
thine heart, nor shut thine hand from thy poor bro-
ther; 8 But thou shalt open thine hand wide unto
him, and shalt surely lend him sufficient for his need,
in that which he wanteth. 9 Beware that there be
not a thought in thy wicked heart, saying, The se-
venth year, the year of release, is at hand; and thine
'eye be evil against thy poor brother, and thou givest
him nought; and he cry unto the LoRD against thee,
and it be sin unto thee. 10 Thou shalt surely give,
him, and thine heart shall not be grieved when thou
givest" unto him : because that for this thing the
LoRD thy God shall bless thee in all thy works, and
in all that thou puttest thine hand unto. 11 For the
poor shall never cease out of the land: therefore I
icommand thee, saying, Thou shalt open thine hand
wide unto thy brother, to thy poor, and tothy needy,
in the land.
Here is, I. A law for the relief of poor debtors, such (we
may suppose) as were insolvent. Every seventh year was a .
year of release, in which the ground rested from being tilled,
‘and servants were discharged from their services; and among
other acts of grace, this was one, that they who had borrowed
money, and had not been able to pay it before, should this
year be released from it; and though, if they were able, they
were afterward bound in conscience to repay it, yet from
thenceforth the creditor should never recover it by law. Many
BEFore CHRIST, I451.
The seven years' release.
DEUTER ONOMY, XV.
good expositors think it only forbids the exacting of the debt
in the year of release, because, no harvest being gathered in
that year, it could not be expected that men should pay their
debts then, but that afterward it might be sued for and reco-
ºvered : so that the release did not extinguish the debt, but only
stayed the process for a time. But others think it was release
of the debt for ever; and that seems more probable ; yet un-
der certain limitations expressed or implied. It is supposed
that the debtor was an Israelite, v. 3. an alien could not take
‘the benefit of this law; and that he was poor, v. 4. that he did
not borrow for trade or purchase, but for the subsistence of
his family; and that now he could not pay it without reducing
himself to poverty, and coming under a necessity of seeking
'relief in other countries, which might be his temptation to
tevolt from God. The law is not, that the creditor shall not
receive the debt, if the debtor, or his friends for him, can pay
it ; but he shall not exact it by legal process. The reasons of
this law are, 1. To put an honour upon the sabbatical year,
{ecause it is called the Lord's release, v. 2. That was God’s
year for their land, as the weekly sabbath was God’s day for
themselves, their servants, and cattle; and as by the resting of
their ground, so by the release of the debts, God would teach
them to depend upon his providence. This year of release
typified the grace of the gospel, in which is proclaimed the
acceptable year of the Lord, and by which we obtain the re-
lease of our debts, that is, the pardon of our sins, and we are
taught to forgive injuries, as we are and hope to be forgiven
of God. 2. It was to prevent the falling of any Israelite into
'extreme poverty ; so the margin reads, v. 4. To the end there
shall be no poor among yow, none miserably and scandalously
goor, to the reproach of their nation and religion, the reputa-
tion of which they ought to preserve. 3. God’s security is
here given by a divine promise, that whatever they lost by the
spoor debtors, it should be made up to them in the blessing of
‘God upon all that they had and did, v. 4–6. Let them take
care to do their duty, and then God would bless them with
such great increase, that what they might lose by bad debts,
if they generously remitted them, should not be missed out of
their stock at the year's end. Not only, the Lord shall bless
hee, v. 4. but, he doth bless thee, v. 6. It is altogether inex-
ºusable, if though God has given us abundance, so that we
‘have not only enough, but to spare, we are rigorous and severe
in our demands from our poor brethren ; for our abundance
should be the supply of their wants, that at least there may not
be such an equality as is between two extremes, 2 Cor. viii.
14. They must also consider that their land was God’s gift
to them, that all their increase was the fruit of God’s bléssing
‘upon them, and therefore that they were bound in duty to him
to use and dispose of their estates as he should order and di-
rect them. And Lastly, If they would remit what little sums
they had lent to their poor brethren, it is promised that they
should be able to lend great sums to their rich neighbours,
‘etén to many nations, v. 6... aſid should be enriched by those
Hoans. Thus the nātions should become subject to them, and
dependent on them, as the borrower is 'servant to the lender,
d?rov. xxii. 7... To be able to lend, and not to have need to
borrow, we must look upon a great mercy, and a good reason:
why we should do good with what we have, lest we provoke
‘God to turn the scăles. . .”.” ". . . . . . . . . . . . . . . . .
II. Here is a law in favour of poor oorrowers; that they
might not suffer damage by the former law. Mén would be apt
Jºo argue; If the case of a 'man be so with his debtor, that if the
debt be not påid before the year of release, it shall be lost, it
were better not to lend. “No,” says this branch of the sta.
tute, “thou shalt not think such a thought.” “l. It is taken.
for grââted that there would be poor among them, whô would
have occasion to borrow, v. 7. and that there would never
ºcease to be some such objects of charity, v. 11. The poor shall
*ēver cease out of thy land ; though not such as were reduced.
to extreme poverty, yet such as would be behind-hand, and
would have occasion to borrow ; of such poor he here speaks,
and such we have always with us; so thät a charitable dispo.
isition may soon find a charitäble occasion.” 2. In such a case
we are here commanded to lend or give, according to our abi-
ity, or the necessity of the case. Thou shalt not harden thy
'heart, nor shut, thy hand, v. 7... lf the hand be shut, it is a
sign the heart is hårdened ; for if the clouds were full of rain
£hey would empty themselves, Eccles. xi. 3. Bowels of compassion
would produce liberal distributions, Jam: ii. 16. Thou shalt not
only stretch out thy hand to him to reach him something, but thou ||
shalt open thy hand wide unto him, to lend him suºfficient, v. 8.
Sometimes there is as much charity in prudent lending as in
giving, as it obliges the borrower to industry and honesty,
and may put him into a way of helping himself. We are
sometimes tempted to think, when an object of charity pre-
sents itself, we may choose whether we will give any thing or
nothing; little or much ; whereas it is here an express precept,
v. 11. I command thee not only to give, but to open thy hand wide,
to give liberally. 3. Here is a caveat against that objection.
which might arise against charitable lending, from the fore-
going law for the release of debts, v. 9. Beware that there be
not a thought, a covetous ill-natured thought, in thy Belial,
heart, “ The year of release is at hand, and therefore I will not
lend what I must then be:sure to lose ;” lest thy poor brother,
whom thou refusest to lend to, complain to God, and it will.
be a sin, a great sin, to thee... . • ‘’’ ‘ ‘ ’ s -
Note, (1.) The law is spiritual, and lays a restraint upon,
the thoughts of the heart. We mistake if we think thoughts
are free from the divine cognizance and check. (2.) That is
a wicked heart indeed, that raises evil thoughts from the good,
law of God, as theirs did, who, because God had obliged them
to the charity of forgiving, denied the charity of giving. (3.):
‘We must carefully watch against all those secret suggestions:
which would divertºus from our duty, or discourage us, in it.
Those that would keep from the act of sin, must keep out,
of their minds the very thought of sin. (4.) When we have,
an occasion of charitable lending, if we cannot trust the bor-,
rower, we must trust God, and lend, hoping for nothing again.
in this world, but expecting it will be recompensed in the re-
'surrection of the just, Luke. vi. 35 ; xiv. 14. (5.) It is a
dreadful thing to have the cry of the poor against us, for God:
has his ear open to that cry, and, in compassion to them, will:
be sure to reckon with those that deal hardly with them. (6.)
That which we think is our prudence, often proves sin to us:
he that refused to lend, because the year of release was at
hand, thought that he did wisely, and that men would praise
him as doing well for himself, Ps. xlix. 18. But he is here told:
that he did wickedly, and that God would condemn him as
doing ill to his brother ; and we are sure that the judgment of:
God is according to truth, and that which he says is sin, to us,
will certainly be ruin to us, if it be not repented of. 4. Here
is a command to give cheerfully, whatever we give in charity,
v. 10. “ Thine heart shall not be grieved when thou givest. Be;
not loth to part with thy money on so good an account, northink;
it lost : grudge not a kindness to thy brother; and distrust not
the providence of God, as if thou shouldst want that thyself, .
which thou givest.in charity ; but, on the contrary, let it be a
pleasure and a satisfaction of soul to thee to think that thou art:
honouring God with thy substance, doing good, making thy bro-
ther easy, and laying up for thyself a good security for the time
to come. What thou doest, do freely, for God:loves a cheerful
giver,” 2 Cor. ix. 7. 5. Here is a promise of a recompence in this
life, For this thing the Lord thy God shall bless thee. Covetous
people say, “Giving undoes us:” ‘no, giving cheerfully in
charity, will enrich us, it will, fill the barns with plenty, Prov. .
iii. 10. and the soul with true comfort, Isa. lviii.10, 11.
| 12 And if thy brother, an Hebrew man, or an
; Hebrew woman, be sold unto, thee, and serve thee.
six years, then in the seventh year thou shalt let
him go free from thee. 13 And when thou sendest,
him out free from thee, thou shalt not let him go
away empty: 14. Thou, shalt furnish him liberally:
out of thy flock, and out of thy floor, and out of thy:
wine-press: of that wherewith the LoRD-thy, God,
thath blessed thee thou shalt give unto him.º. 15 And
; thou shalt-remember, that thou wast a bondman in
the land of Egypt; and the LoRD thy God redeemed:
thee : therefores I command...thee this thing to-day.
; 16 And it shall be, if he say unto thee, I will not go'
away from thee, (because he loveth thee and thine:
house, because he is well with thee;). , 17 Then thou:
| shalt take an awl, and thrust it, through his ear unto.
the door; and he shall be thy servant for ever: And
also unto thy maid-servant thou shalt do likewise
18:It shall not seem hard unto thee, when thou send-
est him away free from thee; for he hath been
worth a double hired servant to thee, inserving thee.
six years: and the Lord thy God shall bless thee in
all that thou doest. . . . . . . . . . . . . . . . . . . . .
Here is, I. A repetition of the law that had been given con-
cerning Hebrew servants, who either had sold themselves for.
servants, or were sold by their parents through extreme pover-
ty, or were sold by the court of judgment for some crime com-
mitted. The law was; 1. That they should serve but six
years, and in the seventh should go out ;" :12. Compare
BEFORE CHRIST, 1451.
Of the firstlings of cattle.
DEUTER ONOMY, XVI.
Exod. xxi. 2. And if the year of Jubilee happened before he
served out his time, that would be his discharge. God’s Israel
were a free people, and must not be compelled to perpetual
slavery ; thus are God’s spiritual Israel, called unto liberty.
2. That if, when their six years were expired, they had no
mind to go out free, but would rather continue in service, as
having less care, though taking more pains, than their mas-
ters; in that case, they must lay themselves under an ob-
ligation to serve for ever, that is, for life, by having their
ears bored to the door-posts, v. 16, 17. . Compare Exod. xxi. 6.
[f hereby a man disgraced himself with some, as of a mean
and servile spirit, that had not a due sense of the honour and
pleasure of liberty ; yet, we may suppose, with others he got
reputation, as of a quiet contented spirit, humble, and dili-
gent, and loving, and not given to change. . .
II. Here is an addition to this law, requiring them to put
some small stock into their servants’ hands to set up with for
themselves, when they sent them out of their service, v. 13,
14. . It was to be supposed that they had nothing of their
own, and that their friends had little or nothing for them,
else they would have been redeemed before they were dis-
charged by law ; they had no wages for their service, and all
they got by their labour was their master's, so that their liber-
ty would do them little good, having nothing to begin the
world with, therefore they are here commanded to furnish them
liberally with corn and cattle ; no certain measure is pre-
scribed, that is left to the master's generosity, who, probably,
would have respect to the servant’s merit and necessity; but
the Jewish writers say, “He could not give less than the
value of thirty shekels of silver, but as much more as he
pleased.” The maid-servants, though they were not to have
their ears bored if they were disposed to stay, yet if they
went out free, they were to have a gratuity given them ; for to
that those words refer, v. 17. Unto thy maid-servant thou shalt
do likewise.
The reasons for this are taken from the law of gratitude.
They must do it, 1. In gratitude to God, who had not only
brought them out of Egypt, (v. 15.) but brought them out
greatly enriched with the spoils of the Egyptians. Let them
not send their servants out empty, for they were not sent
empty out of the house of bondage. God’s tender care of us,
and kindness to us, obliges us to be careful of, and kind to,
those that have a dependence upon us. Thus we must render
according to the benefit done unto us. 2. In gratitude to their
servants, v. 18. “Grudge not to give him a little out of thine
abundance, for he has been worth a double hired servant to thee.
The days of the hireling at most were but three years, Isa. xvi.
14. but he had served thee six years, and unlike the hired ser-
vant without any wages.” Masters and landlords ought to
consider what need they have of, and what ease and advan-
tage they have.by, their servants and tenants, and should not
only be just, but kind to them. To these reasons it is added,
as before in this chapter, v. 4, 6, 10. The Lord thy God shall
bless thee. Then we may expect family-blessings, the springs
of family prosperity, when we make conscience of our duty to
our family-relations. . * *
19. All the firstling males. that come of thy herd
and of thy flock thou shalt sanctify unto the Lo Ro
thy God: thou shalt do no work with the firstling of
thy bullock, nor shear the firstling of thy sheep: 20
Thou shalt eat it before the Lo RD thy God year by
year, in the place which the Lo RD shall choose, thou
and thy household. 21 And if there be any blemish
therein, as if it be lame, or blind, or have any ill
blemish, thou shalt not sacrifice it unto the Lord
thy God. 22 Thou shalt eat it within thy gates:
the unclean and the clean person shall eat it alike,
as the roebuck, and as the hart. 23 Only thou shalt
not eat the blood thereof; thou shalt pour it upon
the ground as water. -
Here is, J. A repetition of the law concerning the firstlings
of their cattle, that if they were males, they were to be sancti-
fied to the Lord, v. 19. in remembrance of, and in thankfulness
for, the sparing of the first-born of Israel, when the first-born
of the Egyptians, both of man and beast, were slain by the
destroying angel, Exod. xiii. 2, 15. on the eighth day it was
to be given to God, Exod. xxii. 30. and to be divided between
the priest and the altar, Numb. xviii. 17, 18. -
2. An addition to that law, for the farther explication of it,
directing them what to do with the firstlings, (1.) That were
females. “Thou shalt do no work with the female firstlings of
the cow, nor shes,gººse of the sheep,” v. 19. of them the
*
learned Bishop Patrick understands it. Though the female.
firstlings were not so entirely sanctified to God as the males,
nor so early as at eight days old, yet they were not to be con-
verted by the owners to their own use as their other cattle,
but must be offered to God as peace-offerings, or used in a re-
ligious feast, at the year’s end, v. 20. Thou shalt eat it before
the Lord thy God, as directed, ch. xii. 18. (2.) But what
must they do with those that were blemished, ill blemished ?
v. 21. Were it male or female, it must not be brought near the
sanctuary, nor used either for sacrifice or for holy feasting,
for it would not be fit to honour God with, nor to typify
Christ, who is a Lamb without blemish ; yet it must not be:
reared, but killed and eaten at their own houses as common
food, v. 22. Only they must be sure not to eat it with the blood,
v. 23. The frequent repetition of which caution intimates.
what need the people had of it, and what stress God laid upon.
it. What a mercy it is that we are not under this yoke . We
are not dieted, as they were ; we make no difference between
a first calf, or lamb, or the rest that follow : let us therefore-
realize the gospel-meaning of this law, devoting ourselves and
the first of our time and strength to God, as a kind of first-
fruits of his creatures; and using all our comforts and enjoy-
ments to his praise, and under the direction of his law, as we.
have them all by his gift.
CHAP. XVI.
In this chapter we have, I. A repetition of the laws concerning the three.
3/early feasts : in particular, That of ſhe passover, v. 1-8. That of
pentecost, v. 9–12. That of tabernacles, v. 13–15. And the generał
law concerning the people's attendance on them, p. 16, 17. II. The in-
stitution of an inferior magistracy, and general rules of justice given to,
those that were called into office. v. 18–29. III. A caveat against
groves and images, v. 21, 22.
1 BSERVE the month of Abib, and keep the
passover unto the LoRD thy God ; for in the
month of Abib the Lok D thy God brought thee forth,
out of Egypt by night. 2 Thou shalt therefore sa–
crifice the passover unto the LoRD thy God, of the
flock and the herd, in the place which the Lo RD shalk
choose to place his name there. 3 Thou shalt eat nu
leavened bread with it; seven days shalt thou eat
unleavened bread there with, even the bread of afflic–
tion; (for thou camest forth out of the land of Egypt.
in haste;) that thou mayest remember the day when
thou camest forth out of the land of Egypt all the
days of thy life. 4 And there shall be no leavened,
bread seen with thee in all thy coasts seven days;
neither shall there any thing of the flesh, which thou.
sacrificedst the first day at even, remain all night
until the morning. 5 Thou mayest not sacrifice the
passover within any of the gates, which the LORD.
thy God giveth thee : 6 But at the place which the
LORD thy God shall choose to place his name in,
there thou shalt sacrifice the passover at even, at the
going down of the sun, at the season that thou cameSt.
forth out of Egypt. 7 And thou shalt roast and eat
it in the place which the Lord thy God shall choose :
and thou shalt turn in the morning, and go unto thy
tents. 8 Six days thou shalt eat unleavened bread:
and on the seventh day shall be a solemn assembly
to the LORD thy God : thou shalt do no work therein.
9 Seven weeks shalt thou, number unto thee: begin
to number the seven weeks from such time as thou
beginnest to put the sickle to the corn. 10 And thou
shalt keep the feast of weeks unto the Lord thy God
with a tribute of a free-will-offering of thine hand,
which thou shalt give unto the LORD thy God, ac-
cording as the Lo RD thy God hath blessed thee:
11 And thou shalt rejoice before the Lord thy God,
thou, and thy son, and thy daughter, and thy man-
Servant, and thy maid-servant, and the Levite that
is within thy gates, and the stranger, and the father-
less, and the widow, that are among you, in the
place which the Lord thy God hath chosen to place
his name there.
12 And thou shalt remember that
thou wast a bondman in Egypt: and thou shalt ob-
Serve and do these statutes. 13 Thou shalt observe
T}EFORE CHRIST, 1451.
Of the great feasts.
DEUTER ONOMY, XVI.
*.
the feast of tabernacles seven days, after that thou
hast gathered in thy corn and thy wine : 14 And
thou shalt rejoice in thy feast, thou, and thy son,
and thy daughter, and thy man-servant, and thy
maid-servant, and the Levite, the stranger, and the
fatherless, and the widow, that are within thy gates.
15 Seven days shalt thou keep a solemn feast unto
the Lo RD thy God in the place which the LoRD shall
choose : because the LORD thy God shall bless thee
in all thine increase, and in all the works of thine
hands, therefore thou shalt surely rejoice. 16 Three
times in a year shall all thy males appear before the
H.O.R.D thy God in the place which he shall choose ;
in the feast of unleavened bread, and in the feast
of weeks, and in the feast of tabernacles: and they
shall not appear before the Lo RD empty : 17 Every
man shall give as he is able, according to the bless-
ing of the LoRD thy God which he hath given thee.
Much of the communion between God and his people Israel
was kept up, and a face of religion preserved in the nation,
3y the three yearly feasts, the institution of which, and the
flaws concerning them, we have several times met with already :
and here they are repeated.
I. The law of the passover; so great a solemnity, that it
Jmade the whole month, in the midst of which it was placed,
considerable, v. 1: Obse, we the month Abib. Though one week
"only of that month was to be kept as a festival, yet their pre-
parations before must be so solemn, and their reflections upon
it, and improvements of it afterward, so serious, as to amount
to an observation of the whole month. The month of Abib,
or of new fruits, as the Chaldee translates it, answers to our
March, (or part of March, and part of April,) and was by a
‘special order from 1 God, in remembrance of the deliverance of
'Israel out of Egypt, made the beginning of their year, Exod.
zii. 2...which before was reckoned to begin in September.
This month they were to keep the passover, in remembrance
of their being brought out of Egypt by night, v. 1. The Chaldee
paraphrasts ºxpound it, “Because they came out of Egypt
by daylight,” there being an express order that they should
not stir out of their doors till morning, Exod. xii. 22. one of
them expounds it thus: “ He brought thee out of Egypt, and
did wonders by night.” The other, “ and thou shalf eat the
passover by night.” The laws concerning it are,
1. That they must be sure to sacrifice the passover in the
place that God should choose, v. 2. and in no other place, v.
5–7. The passover was itself a sacrifice; hence Christ as
our Passover is said to be sacrificed for us, 1 Cor. v. 7. and
imany other sacrifices were offered during the seven days of
, the feast, Numb. xxviii. 19, &c. which are included here, for
they are said to be sacrificed of the flock and the herd, where-
as the passover itself was only of the flock, either a lamb, or
a kid : now no sacrifice was accepted but from the altar that
Sanctified it, it was therefore necessary that they should go up
-to the place of the altar; for though the paschal lamb was
entirely eaten of the owners, yet it must be killed in the court,
£he blood sprinkled, and the inwards burned upon the altar.
By confining them to the appointed place, he kept them to
the appointed rule, which they would have been apt to vary
from, and to introduce foolish inventions of their own, had
they been permitted to offer these sacrifices within their own
gates, from under the inspection of the priests. They were
also hereby directed to have their eye up unto God in the so-
lemnity, and the desire of their hearts toward the remembrance
of his name, being appointed to attend there where he had
chosen to place his name, v. 2, and 6. But when the solemnity
Was, over, they might turn and go unto their tents, v. 7. Some
think that they might, if they pleased, return the very morn-
ing, after the paschal lamb was killed and eaten, the priests
and Levites being sufficient to carry on the rest of the week's
work; but the first day of the seven is so far from being the
day of their dispersion, that it is expressly appointed for a
dioly convocation, Lev. xxiii. 7. Numb. xxviii. 18. therefore we
must take it as Jonathan's paraphrase expounds it, in the
*morning after the end of the feast thou shalt go to thy cities.
And it was the practice to keep together the whole week,
2 Chron. xxxv. 17.
2. That they must eat wnleavened bread for seven days, and
ino leavened bread must be seen in all their coasts, v. 3, 4, 8.
The bread they were confined to, is here called bread of afflic-
; ition, because neither grateful to the taste, nor easy of diges-
, tion, and therefore proper to signify the heaviness of their
spirits in their bondage, and to keep in remembrance the haste
in which they came out, the case being so urgent that they
could not stay for the leavening of the bread they took with
them for their march. The Jewish writers tell us, that the
custom at the passover supper was, that the master of the
family brake this unleavened bread, and gave to every one, a
piece of it, saying, This is, that is, this signifies, represents,
or commemorates, (which explains that saying of our Saviour,
This is my body, y the bread of affliction, which your fathers did
eat in the land of Egypt. The gospel-meaning of this feast
of unleavened bread the apostle gives us, 1 Cor. v. 7. Christ
our passover being sacrificed for us, and we having participated
of the blessed fruits of that sacrifice to our comfort, let ws keep
the feast in a holy conversation, free from the leaven of malice
toward our brethren, and hypocrisy toward God, and with the
unleavened bread of sincerity and love. Lastly, “Observe
concerning the passover, for what end it was instituted, that
thou mayest remember the day when thou canest forth out of
Egypt, not only on the day of the passover, or during, the
seven days of the feast, but all the days of thy life, v. 3, as a
constant inducement to obedience.” Thus we celebrate the
memorial of Christ's death at certain times, that we may re-
member it at all times, as a reason why we should live to him
that died for us and rose again.
II. Seven weeks after the passover, the feast of pentecost
was to be observed, concerning which they are here directed,
1. From whence to number their seven weeks, from the time
thou beginnest to put the sickle to the corn, v. 9. that is, from
the morrow after the first day of the feast of unleavened bread,
for on that day (though it is probable the people did not begin
their harvest till the feast was ended) messengers were sent
to reap a sheaf of barley, which was to be offered to God as
the first-fruits, Lev. xxiii. 10. Some think it implies a par-
ticular care which Providence would take of their land with
respect to the weather, that their harvest should be always
ripe and ready for the sickle just at the same time. 2. How
they were to keep this feast. (l.) They must bring an offering
unto God, v. 10. It is here called a tribute of a free-will offer-
ing. It was required of them as a tribute, to their Sovereign
Lord and Owner, under whom they held all they had ; and
yet becaus2 the law did not determine the quantum, but it
was left to every man's generosity to b,ing what he chose, and
whatever he brought he must give cheerfully ; it is therefore
called a free-will-offering. It was a grateful acknowledgment
of the goodness of God to them in the mercies of these corn-
harvests now finished, and therefore must be according as God
had blessed them. Where God sows plentifully, he expects to
reap accordingly. (2.) They must rejoice before God, v. 11.
Holy joy is the heart and soul of thankful praises, which are
as the language and expression of holy joy. They must re-
joice in their receivings from God, and in their returns of Ser-
vice and sacrifice to him ; our duty must be our delight as
well as our enjoyment. They must have their very servants
to rejoice with them, “for remember (v. 12.) that thou wast
a bond-man, and wouldest have been very thankful if thy task-
masters would have given thee some time and cause for re-
joicing ; and thy God did bring thee out to keep a feast with
gladness; therefore be pleasant with thy servants, and make
them easy.” And, it should seem, those general words, Thou
shalt observe and do these statutes, are added here for a parti-
cular reason, because this feast was kept in remembrance of
the giving of the law upon mount Sinai, fifty days after they
came out of Egypt; now the best way of expressing, our
thankfulness to God for his favour to us in giving us his law,
is, to observe and do according to the precepts of it. -
II. They must keep the feast of tabernacles, v. 13–15.
Here is no repetition of the law concerning the sacrifices that
were to be offered in great abundance at this feast, which we
had at large, Numb. xxix. 12, &c. because the care of these
belonged to the priests and Levites, who had not so much
need of a repetition as the people had, and because the spiri-
tual part of the service, which consisted in holy joy, was most
pleasing to God, and was to be the perpetual duty of a gospel-
conversation which this feast was typical of Observe what
stress is laid upon it here, Thow shalt rejoice in thy feast, v. 14.
and because the Lord shall bless thee, thou shalt surely rejoice,
v. 15, Note, 1. It is the will of God that his people should be
a cheerful people. If they that were under the law, must
rejoice before God, much more must we that are under the
grace of the gospel, which makes it our duty, not only as here,
to rejoice in our feasts, but to rejoice evermore ; to rejoice in
the Lord always. 2. When we rejoice in God ourselves, we
should do what we can to assist others also to rejoice in him
by comforting the mourners, and supplying the necessitous
that even the stranger, the fatherless, tº widow, may re-
- -: }l
BEFoRE CHRIST, 1451.
Various injunctions.
DEUTER ON O MY, XVII.
and pervert the words of the righteous.
which is altogether just shalt thou follow, that thou
execute their sentences, shalt thou, make thee.” Hoy
the persons were pitched upon, whether by the nomination of
soice with us. See Job xxix. 13. 3. We must rejoice in God,
not only because of what we have received, and are receiving
from him. daily, but because of what he has promised, and
we expect to receive yet further from him, because he shall
bless thee, therefore thou shalt rejoice.
jºy, may rejoice in hope, for he is faithful that has pro-
" IIA1S601,
Those that make God
Lastli
before God, that by their frequent meeting to worship God,
at the same place, and by the same rule, they might be kept
faithful and constant to that holy religion which was establish-
"ed among them. 2. That none must appear before God empty,
but every man must bring some offering or other, in token of
a dependence upon God, and gratitude to him. And God
was not unreasonable in his demands; let every man but give
as he was able, and no more was expected. The same is still
the rule of charity, 1 Cor. xvi. 2: They that give to their
power, shall be accepted, but they that give beyond their
power, are accounted worthy of double honour, 2 Cor. viii. 3.
as the poor widow that gave all she had, Luke xxi. 4.
18 Judges and officers shalt thou make thee in all
thy gates, which the Lord thy God giveth thee,
throughout thy tribes: and they shall judge the peo-
ple with just judgment. 19 Thou shalt not wrest
judgment; thou shalt not respect persons, neither
take a gift: for a gift doth blind the eyes of the wise,
- - 20 That
mayest live, and inherit the land which the LORD
thy. God giveth thee. 21 Thou shalt not plant thee
a grove of any trees near unto the altar of the LORD
thy God, which thou shalt make thee. 22 Neither
shalt thou set thee up any image, which the Lo RD
thy God hateth. &
Here is, I. Care taken for the due administration of justice
among them, that controversies might be determined, matters
in variance adjusted, the injured righted, and the injurious
punished. While they were encamped in the wilderness,
they had judges and officers according to their numbers, rulers
of thousands and hundreds; Exod. xviii. 25. When they
came to Canaan, they must have them according to their
towns and cities, in all their gates; for the courts of judgment
sat in the gates. ... *
Now, 1. Here is a commission given to these inferior magis-
trates. “Judges, to try and pass sentence, and officers, to
* However
their sovereign, or by the election of the people, the powers
were ordained of God, Rom. xiii. 1. And it was a great mercy
to the people thus to have justice brought to their doors, that
it might be more expeditious and less expensive ; a blessing,
which we of this nation ought to be very thankful for. Pur-
Suant to this law, beside the great Sanhedrim that sat at the
sanctuary, consisting of 70 elders and a president, there was
in the larger cities, such as had in them above 120 families, a
court of 23 judges; in the smaller cities, a court of three
judges. See this law revived by Jehoshaphat, 2 Chron. xix.
5, 8.
2. Here is a command given to these magistrates to do jus-
“tice in the execution of the trust reposed in them. Better not
judge at all, than not judge with just judgment; according to
the direction of the law, and the evidence of the fact.
The
judges are here cautioned not to do wrong to any, (v. 19.)
nor to take any gifts, which would tempt them to do wrong:
This law had been given before, Exod. xxiii. 8. And they
are charged to do justice to all, v. 20. “That which is altoge-
ther just shalt thow follow. Adhere to the principles of justice,
act by the rules of justice, countenance the demands of jus-
'' tice, imitate the patterns of justice, and pursue with resolution
{
adolatrous customs of the heathen, v. 21, 22 *
only not join with the idolaters in their worships, not visit
that which appears to be just. Justice, justice shalt thou fol-
tow. This is that which the magistrate is to have in his eye,
ºn this he must be intent, and to this all personal regards
must be sacrificed, to do right to all, and wrong to none.
II. Caré taken for the preventing of all conformity to the
They must not
their groves, nor bow before the images which they had set
up ; but, 1. They must not plant a grove, nor so much as a
tree, near God’s º lest they should make it look like the
* 4 º
- ; The laws concerning the three solemn feasts are
summed up, v. 16, 17. as often before, Exod. xxiii. 16, 17;
xxxiv. 23. The general commands, concerning them are, 1.
That all the males must then make their personal appearance.
should be offered in sacrifice to him, v. 1.
from all sin and all appearance of it. In th
the Jewish church, when by the captivity in Babylon they
altars of the ºlse gods. They made groves the places of their
worship, either to make it secret, but that which is true and
good desires the light rather; or to make it solemn, but the
worship of the true God has enough in itself to make it so,
and needs not the advantage of such a circumstance. ?
They must not set up any image, statue, or pillar, to the hon-
our of God, for it is a thing which the Lord hates; nothing
belies or reproaches him more, or tends more to corrupt and
debauch the minds of men, than representing and worshipping
by an image that God who is an infinite and eternal Spirit.
* * CHAP. XVII. - -
The charge of this chapter is, I. Concerning the purity and perfection oft
all those animals that were offered in sacrifices, v. l. II. Concerning
the punishment of those that worshipped idols, v. 2-7. , III. Concern-
ing appeals from the inferior courts to the great Sanhedrim, v. 8–13.
IV. Čoncerning the choice and duty of a king, v. 14–20 -
I HOU shalt not sacrifice, unto the LoRD thy
God any bullock or sheep wherein is ble-
mish, or any evil-favouredness: for that is an abo-
mination unto the Lo RD thy God. 2 If there be
found among you, within any of thy gates which the
LoRD thy God giveth thee, man or woman, that hath
wrought wickedness in the sight of the LORD thy
God, in transgressing his covenant, 3 And hath
gone and served other gods, and worshipped them,
either the sun, or moon, or any of the host of heaven,
which I have riot commanded ; 4 And it be told
thee, and thou hast heard of it, and inquired dili-
gently, and, behold, it be true, and the thing certain,
that such abomination is wrought in Israel: 5 Then
shalt thou bring forth that man or that woman, which
have committed that wicked thing, unto thy gates,
even that man or that woman, and shalt stone them.
with stones, till they die. 6 At the mouth of two
witnesses, or three witnesses, shall he that is worthy
of death be put to death ; but at the mouth of one
witness he shall not be put to death. 7 The hands
of the witnesses shall be first upon him to put him to
death, and afterward the hands of all the people.
So thou shalt put the evil away from among you.
Here is, I. A law for preserving the honour of God’s wor-
ship, by providing that no creature that had any blemish,
This caveat we
have often met with. Thou shalt not sacrifice that which has.
any blemish, which renders it unsightly, or any evil matter or
thing, (as the following word might better be rendered,) any
sickness or weakness, though not discernible at first view : it
is an abomination to God. . God is the best of beings, and
therefore whatsoever he is served with, ought to be the best
in its kind. And the Qld Testament sacrifices in a speciał
manner must be so, because they were types of Christ, who
is a Lamb without blemish or spot, 1 Pet. i. 19. perfectly pure
t In the latter times of
were cured of idolatry, yet they were charged with profane-
ness in the breach of this law, inasmuch as they offered the
blind and the lame and the sick for sacrifice, Mal. i. 8. +
II. A law for the punishing of those that worshipped false
gods. It was made a capital crime to seduce others to ido-
latry, ch. xiii. here it is made no less to be seduced. . If the
blind thus mislead the blind, both must fall into the ditch. Thus,
God would possess them with a dread of that sin, which they
must conclude exceeding sinful, when so many sanguinary
laws were made against it, and would deter those from it that
would not otherwise be persuaded against it; and yet the law
which works death, proved ineffectual. • -
See here, 1. What the crime was, against which this law
was levelled, serving or worshipping other gods, v. 3. That
which was the most ancient and plausible idolatry, is specified,
worshipping the sun, moon, and stars; and if thät was 'so
detestable a thing, much more was it so to worship Štocks and
stones, or the representations of mean and contemptible ami-
mals. Of this it said, (1.) That it is what God had not com-
manded. He had again and again forbidden it; but it is thus
expressed, to intimate that if there had been nômore against
it, this had been enough, (for in the worship of God, his in-
stitution and appointment must be our rule and warrant,
and that God never commanded his worshippers to debase
themselves so far as to do homage to their fellow-creatures: had
* God commanded them to do it, they might justly have rom-
BEFoEE CIIR1st, 1451.
Of judicial processes.
DEUTER ONOMY, XVII.
plained of it as a reproach and disparagement to them ; yet
when he has forbidden it, they will, from a spirit of contra-
diction, put this indignity upon themselves. (2.) That it is
wickedness in the sight of God, v. 2. Be it never so industri-
ously concealed, he sees it, and be it never so ingenuously
palliated, he hates it: it is a sin in itself exceeding heinous,
and the highest affront that can be offered to Almighty God.
(3.) That it is a transgression of the covenant. It was on
this condition that God took them to be his peculiar people,
that they should serve and worship him only as their God, so
that if they gave to any other the honour which was, due to
him alone, the covenant was void, and all the benefit of it
forfeited. Other sins were transgressions of the command,
but this was a transgression of the covenant. It was spiritual
adultery, which breaks the marriage bond. (4.) That it is
abomination in Israel, v. 4. Idolatry was bad enough in any,
but it was particularly abominable in Israel, a people so
blessed with peculiar discoveries of the will and favour of the
only true and living God. & -
2. How it must be tried. Upon information given of it, or
any ground of suspicion, that any person whatsoever, man or
woman, had served other gods, (1.) Inquiry must be made,
v. 4. Though it appears not certain at first, it may afterward
upon search appear so ; and if it can possibly be discovered,
it must not be unpur...shed ; if not, yet the very inquiry con-
cerning it would possess the country with a dread of it. (2.)
Evidence must be given in, v. 6. How heinous and dangerous
soever the crime is, yet they must not punish any for it, unless
there were good proof against them, by two witnesses at least.
They must not, under pretence of honouring God, wrong an
innocent man. This law, which requires two witnesses in
case of life, we had before, Numb. xxxv. 30. it is quoted,
Matt. xviii. 16.
3. What sentence must be passed and executed. So great
a punishment as death, so great a death as stoning, must be
inflicted on the idolater, be it Iman or woman, for the infirmity
of the weaker sex would be no excuse, v. 5. The place of exe-
cution must be the gate of the city, that the shame might be
the greater to the criminal, and the warning the more public
to all others. The hands of the witnesses, in this as in other
cases, must be first upon him, that is, they must cast the first
stone at him, thereby avowing their testimony, and solemnly
imprecating the guilt of his blood upon themselves if their
evidence were false. This custom might be of use to deter
men from false-witness bearing. The witnesses are really,
and therefore it was required that they should be actually,
the death of the malefactor. But they must be followed, and
the execution completed, by the hands of all the people, who
were thus to testify their detestation of the crime, and to put
the evil away from among them, as before, ch. xiii. 9.
8 If there arise a matter too hard for thee in judg-
ment, between blood and blood, between plea and
plea, and between stroke and stroke, being matters
of controversy within thy gates: then shalt thou
arise, and get thee up into the place which the Lo RD
thy God shall choose; 9 And thou shalt come unto
the priests the Levites, and unto the judge that shall
be in those days, and inquire ; and they shall show
thee the sentence of judgment: 10 And thou shalt
do according to the sentence, which they of that
place, which the LORD shall choose shall show thee;
and thou shalt observe to do according to all that
they inform thee: 11 According to the sentence
of the law which they shall teach thee, and ac-
cording to the judgment which they shall tell thee,
thou shalt do: thou shalt not decline from the sen-
tence which they shall show thee, to the right hand
nor to the left. 12 And the man that will do pre-
sumptuously, and will not hearken unto the priest
that standeth to minister there before the Lord thy
God, or unto the judge, even that man shall die:
and thou shalt put away the evil from Israel. 13
And all the people shall hear, and fear, and do no
more presumptuously.
Courts of judgment were ordered to be erected in every
city, ch. xvi. 18. and they were empowered to hear and deter-
mine causes according to law, both those which we call pleas
of the crown, and those between party and party; and we
may suppose that ordinarily they ended the matters that were
brought before them, and their sentence was definitive: but,
ſ
--sº
I. It is here taken for granted, that sometimes a case might
come into their court too difficult for those inferior judges to
determine, who could not be thought to be so learned in the
laws as those that presided in the higher courts. So that (to
speak in the language of our law) they must find a special
verdict, and take time to advise before the giving of judgment,
v. 8. If there arise a matter too hard for thee in judgment,
which it would be no dishonour to the judges to own the diffi-
culty of, suppose it between blood and blood, the blood of a
person which cried, and the blood of him that was charged
with the murder, which was demanded ; when it was doubt-
ful upon the evidence, whether it was wilful or casual; or
between plea and plea, the plea, that is, the bill, or declaration
of the plaintiff, and the plea of the defendant; between stroke
and stroke, in actions of assault and battery ; in these and the
like cases, though the evidence were plain, yet doubts might
arise about the sense and meaning of the law, and the appli-
cation of it to the particular case.
II. These difficult cases, which hitherto had been brought
to Moses, according to Jethro’s advice, were, after his death,
to be brought to the supreme power, wherever it was lodged,
whether in a judge, when there was such an extraordinary
person raised up, and qualified for that great service, as
Othniel, Deborah, Gideon, &c. or in the high priest, when he
was by the eminency of his gifts called of God to preside in
public affairs, as Eli ; or, (if no singular person were marked
by heaven for this honour,) then in the priests and Levites,
(or in the priests, who were Levites of course,) who not only
attended the sanctuary, but met in council, to receive appeals
from the inferior courts, who might reasonably be supposed,
not only to be best qualified by their learning and experience,
but to have the best assistance of the divine Spirit for the
deciding of doubts, v. 9, 11, 12. They are not appointed to
consult the Urim and Thummim, for it is supposed that
that was to be consulted only in cases relating to the public,
either the body of the people, or the prince : but in ordinary
cases, the wisdom and integrity of those that sat at the stern
must be relied on, their judgment concerning the meaning
of the law must be acquiesced in, and the sentence must be
passed accordingly ; and though their judgment had not the
divine authority of an oracle, yet beside the moral certainty it
had, as the judgment of knowing, prudent, and experienced
men, it had the advantage of a divine promise, implied in
those words, v. 9. They shall show the sentence of judgment ;
it had also the support of a divine institution, by which they
were made the supreme judicature of the nation.
III. The definitive sentence given by the judge, priest, or
great council, must be obeyed by the parties concerned, upon
pain of death. Thou shalt do according to their sentence, v.
10. thou shalt observe to do it, thou shalt not decline from it,
(v. 11.) to the right hand or to the left. Note, It is for the
honour of God and the welfare of a people, that the authority
of the higher power be supported, and the due order of govern-
ment observed ; that those be obeyed, who are appointed to
rule, and that every soul be subject to them in all those things
that fall within their commission. Though the party thought
himself injured by the sentence, (as every man is apt to be
partial in his own cause,) yet he must needs be subject, must
stand to the award, how unpleasing soever, and bear, or lose,
or pay, according to it, not only for wrath, but also for con-
science sake. But if an inferior judge contradict the sentence
of the higher court, and will not execute the orders of it, or
a private person refuse to conform himself to their sentence,
the contumacy must be punished with death, though the mat-
ter were never so small in which the opposition was made,
That man shall die, and all the people shall hear and fear, v. 12.
13. See: here, 1. The evil of disobedience : rebellion, and
stubbornness, from a spirit of contradiction and opposition to
God, or those in authority under him, from a principle of
contempt and self-willedness, as witchcraft and idolatry.
To differ in opinion from weakness and infirmity may be
excused, and must be borne with ; but to do presumptuously,
in pride and wickedness, (as the ancient translations explain
it.) this is to take up arms against the government, and is an
affront to him by whom the powers that be are ordained. 2,
The design of punishment; that others may hear and fear.
and not do the like. Some would be so considerate as to Infer
the heinousness of the offence from the grievousness of the
penalty, and therefore would detest it; and others would so
far consult their own safety, as to cross their humours by con-
forming to the sentence, rather than to sin against their own .
heads, and forfeit their lives by going eontrary to it. From
this law the apostle infers the soreness of the punishment they
will be thought worthy of, that trample on the authority of the
Son of God, Heb. x. 28, 29. 46
53
BEFoEE CHRIST, 1451.
Of the choice of a king.
DEUTERONOMY, XVII.
• *-
himself silver and gold.
*
him from God and religion.
14 When thou art come unto the land which the
LoRD thy God giveth thee, and shalt possess it, and
shalt dwell therein, and shalt say, I will set a king
over me, like as all the nations that are about me ;
15 Thou shalt in any wise set him king over thee
whom the Lo Ro thy God shall choose : one from
among thy brethren shalt thou set king over thee:
thou mayest not set a stranger over thee, which is
not thy brother. 16 But he shall not multiply horses
to himself, nor cause the people to return to Egypt,
to the end that he should multiply horses : foras-
much as the Lo RD hath said unto you, Ye shall
henceforth return no more that way. 17 Neither
shall he multiply wives to himself, that his heart
turn not away : neither shall he greatly multiply to
18 And it shall be, when
he sitteth upon the throne of his kingdom, that he
shall write him a copy of this law in a book out of
that which is before the priests the Levites: 19 And
it shall be with him, and he shall read therein all the
days of his life: that he may learn to fear the Lo RD
his God, to keep all the words of this law and these
statutes, to do them : 20 That his heart be not
lifted up above his brethren, and that he turn not
aside from the commandment, to the right hand, or
to the left: to the end that he may prolong his days
in his kingdom, he, and his children, in the midst
of Israel.
After the laws which concerned subjects, fitly followed the
laws which concern kings ; for they that rule others, must
themselves remember that they are under command. Here are
laws given,
I. To the electors of the empire, what rules they must go
by in making their choice, v. 14, 15. 1. It is here supposed
that the people would, in process of time, be desirous of a
king, whose royal pomp and power would be thought to make
their nation look great among their neighbours. Their having
a king is neither promised as a mercy, nor commanded as a
duty, (nothing could be better for them than the divine re-
gimen they were under, ) but it is permitted them, if they de-
sired it : if they would but take care to have the ends of go-
vernment answered, and God’s laws duly observed and put in
execution, they should not be tied to any one form of govern-
ment, but should be welcome to have a king. Though some-
thing irregular is supposed to be the principle of the desire,
that they might be like the nations, (whereas God many ways
distinguished them from the nations,) yet God would indulge
them in it, because he intended to serve his own purposes by
it, in making the regal government typical of the kingdom of
the Messiah. 2. They are directed in their choice. If they
will have a king over them, as God foresaw they would, (though
it does not appear that ever the motion was made till almost
400 years after,) then they must, (1.) Ask counsel at God's
mouth, and make him king whom God shall choose ; and
happy it was for them that they had an oracle to consult in
so weighty an affair, and a God to choose for them who knows
infallibly what every man is, and will be. Kings are God’s
vicegerents, and therefore it is fit that he should have the choos-
ing of them : God had himself been in a particular manner
Israel’s king, and if they set another over them, under him,
it was necessary that he should nominate the person. Accord-
ingly, when the people desired a king, they applied themselves
to Samuel, a prophet of the Lord ; and afterward David, So-
lomon, Jeroboam, Jehu, and others, were chosen by the pro-
phets; and the people are reproved for not observing this law,
Hos. viii. 4. Phey have set up kings, but not by me. In all
cases, God's choice, if we can but know it, should direct, de-
termine, and overrule ours. (2.) They must not choose a
-oreigner, under pretence of strengthening their alliances, or
of the extraordinary fitness of the person, lest a strange king
should introduce strange customs or usages, contrary to those
that were established by the divine law . but he must be one
from among thy brethren, that he may be a type of Christ, who
is bone of our bone, Heb. ii. 14.
II. Laws are here given to the prince that should-be elected,
for the due administration of the government.
1. He must carefully avoid every thing that would divert
Riches, honours, and pleasures
are the three greathi perance of godliness, (the lusts of the flesh,
a. *
O
the lusts of the eye, and the pride of life,) especially to those in
high stations: against these therefore the king is here warned
(1.) He must not gratify the love of honour by multiplying
horses, v. 16. He that rode upon a horse (a stately creature)
in a country where asses and mules were generally, used,
looked very great ; and therefore, though he might have horses
for his own saddle and chariots, yet he must not set Servants
on horseback, Eccl. x. 7. nor have many horses for his officers
and guards; when God was their king, his judges rode on
asses, Judg. v. 10; xii. 14. nor must he multiply horses for
war, lest he should trust too much to them, Ps. xx. 7 3, XXXIII.
17. Hos. xiv.3. The reason here given against his multiplying
horses, is, because it would produce a greater correspondence
with Egypt, (which furnished Canaan with horses, 1 Kings
x. 28, 29.) than it was fit that the Israel of God should have,
who were brought thence with such a high hand. Ye, shall
return no more that way ; for fear of being infected with the
idolatries of Egypt, (Lev. xviii. 3.) to which they were very
prone. Note, "We should take heed of that commerce or con-
versation, by which we are in danger of being drawn into sin.
If Israel must not return to Egypt, they must not trade with
Egypt; Solomon got no good by it. (2.) He must not gratify
the love of pleasure by multiplying wives, p. 17. as Solomon
did to his undoing, 1 Kings xi. 1. that his heart, being set
upon them, turn not away from business and every thing that
is serious, and especially from the exercise of piety, and devo-
tion, to which nothing is a greater enemy than the indulgence
of the flesh. , (3.) He must not gratify the love of riches by
greatly multiplying silver and gold. A competent treasure is
allowed him, and he is not forbidden to be a good husband of
it, but [1..] He must not greatly multiply money so as to
oppress his people by raising it, (as Solomon seems to have
done, 1 Kings xii. 4.) nor so as to deceive himself, by trusting
to it and setting his heart upon it, Ps. lxii. 10. ... [2.] He must
not multiply it to himself. IXavid multiplied silver and gold,
but it was for the service of God, (1 Chron. xxix. 4.) not for
himself; for his people, not for his own family.
He must carefully apply himself to the law of God, and
make that his rule. This must be to him better than all riches,
honours, and pleasures, than many horses or many wives, bet-
ter than thousands of gold and silver.
(l.) He must write himself a copy of the law out of the
original, which was in the custody of the priests that attended
the sanctuary, v. 18. Some think that he was to write only
this book of Deuteronomy, which is an abstract of the law,
and the precepts of which, being mostly moral and judicial,
concerned the king more than the laws in Leviticus and Num-
bers, which, being ceremonial, concerned chiefly the priests.
Others think that he was to transcribe all the five books of
Moses, which are called the law ; and which were preserved
together as the foundation of their religion. Now, [1..] Though
the king might be presumed to have very fair copies by him
from his ancestors, yet beside those, he must have one of his
own : it might be presumed that theirs were worn with con-
stant use, he must have a fresh one to begin the world with.
[2.] Though he had secretaries about him whom he might
employ to write this copy, and who perhaps could write a
better hand than he, yet he must do it himself, with his own
hand, for the honour of the law, and that he might think, no
act of religion below him, to inure himself to labour and study,
and especially that he might thereby be obliged to take par-
ticular notice of every part of the law, and by writing it might
imprint it in his mind. Note, It is of great use for each of us
to write down what we observe as most affecting and edifying
to us, out of the scriptures and good books, and out of the ser-
mons we hear. A prudent pen may go far toward making up
the deficiencies of the memory, and the furnishing of the trea-
sures of the good householder with things new and old. [3.]
He must do this even when he sits upon the throne of his
kingdom ; provided that he had not done it before. When he
begins to apply himself to business, he must apply himself to
this in the first place. He that sits upon the throne of a king-
dom, cannot but have his hands full. The affairs of his king-
dom both at home and abroad call for a large share of his time
and thoughts, and yet he must write himself a copy of the law.
Let not those who call themselves men of business, think that
this will excuse them from making religion their business ; nor
let great men think it any disparagement to them, to write for
themselves those great things of God’s law which he hath writ-
ten to them, Hos. viii. 12 $
(2.) Having a Bible by him of his own writing, he must not
think it enough to keep it in his cabinet, but he must read
therein all the days of his life, v. 19. It is not enough to have
Bibles, but we must use them, use them daily, as the duty
and necessity of every day require ; our souls must have their
TBEFoRE CHRIST, 1451.
DEUTER ON O MY, XVIII. Rights of the church aui.
sconstant meals of that manna ; and if well digested, it will be
2true nourishment and strength to them. As the body is re-
•ceiving benefit by its food continually, and not only when it
is eating, so is the soul, by the word of God, if it. meditate
etherein day and night, Ps. i. 2. And we must persevere in
‘the use of the written word of God as long as we live. Christ's
scholars never learn above their Bibles, but will have a con-
stant occasion for them, till they come to that world where
knowledge and love will both be made perfect.
§ His writing and reading were all nothing, if he did not
reduce to practice what he wrote and read, v. 19, 20. The
word of God is not designed merely to be an entertaining sub-
Ject of speculation, but to be a commanding rule of conver-
sation. Let him know,
[1..] What dominion his religion must have over him, and
what influence it must have upon him. First, It must possess
him with a very reverent and awful regard to the divine majesty
and authority. He must learn (and thus the most learned
‘must be ever learning) to fear the Lord his God ; and as high
as he is, must remember that God is above him, and whatever
fear his subjects owe to him, that, and much more, he owes
to God as his King. Secondly, It must engage him to a con-
‘stant observance of the law of God, and a conscientious obe-
dience to it, as the effect of that fear. He must keep all the
words of this law, (he is custos utriusque tabula–the keeper of
both tables,) not only to take care that others do them, but to
do them himself as an humble servant to the God of heaven,
and a good example to his inferiors. Thirdly, It must keep
‘him humble; how much soever he is advanced, let him keep
his spirit low ; and let the fear of his God prevent the contempt
of his brethren : and let not his heart be lifted up above them,
so as to carry himself haughtily or disdainfully toward them,
and to trample upon them; let him not conceit himself better
than they, because he is greater, and makes a fairer show, but
let him remember that he is the minister of God to them for
good, (major singulis, but minor universis—greater than any
one, but less than the whole.) It must prevent his errors,
either on the right hand or on the left, (for there are errors on
both hands,) and keep him right in all instances to his God
and to his duty
[2..] What advantage his religion would be of to him. They
that fear God and keep his commandments, will certainly fare
the better for it in this world. The greatest monarch in the
world may receive more benefit by religion, than by all the
wealth and power of his monarchy. It will be of advantage,
£irst, To his person. He shall prolong his days in his kingdom.
We find in the history of the kings of Judah, that, gene-
rally, the best reig-5 were the longest, except when God
‘shortened them for the punishment of the people, as Josiah's.
Secondly, ...To his family; his children shall also prosper.
*Entail religion upon prosperity, and God will entail a bless-
'ing upon it.
CHAP. XVIII.
Jn this chapter, I. The rights and revenues of the church are settled, and
rules given concerning the Levites' ministration and maintenance, v. 1–
5, II. The caution against the idolatrous abominable customs of the hea-
then is repeated, v. 9–14. III. A promise is given them of the spirit
of prophecy to continue among them, and to centre at last in Christ, the
Greaf Prophet, v. 15–18. , iſ rath threatened against those that despise
º; 19, or counterfeit it, v. 20, and a rule given for the trial of
20, 1). 24, 22.
$1 HE priests the Levites, and all the tribe of
Levi, shall have no part nor inheritance with
Israel: they shall eat the offerings of the Lord made
by fire, and his inheritance. 2 Therefore shall they
have no inheritance among their brethren: the Lord
*s their inheritance, as he hath said unto them, 3
And this shall be the priest's due from the people,
from them that offer a sacrifice, whether it be ox or
sheep; and they shall give unto the priest the shoul-
der, and the two cheeks, and the maw. 4 The first-
'fruit also of thy corn, of thy wine, and of thine oil,
and the first of the fleece of thy sheep, shalt thou give
thim. 5 For the Lord thy God hath chosen him out
of all thy tribes, to stand to minister in the name of
the Lord, him and his sons for ever. 6 And if a
Huevite come from any of thy gates out of all Israel,
where he sojourned, and come with all the desire of
'his mind unto the place, which the Lord shall
choose ; 7 Then he shall minister in the name of
the LoRD his God, as all his brethren the Levites do,
VoI. I. 3 O
which stand there before the Lord. 8 They shall
have like portions to eat, beside that which cometh
of the sale of his patrimony.
Magistracy and ministry are two divine institutions, of ad-
mirable use for the support and advancement of the kingdom
of God among men ; laws concerning the former we had in the
close of the foregoing chapter, directions are in this given con-
cerning the latter. Landmarks are here set between the estates
of the priests and those of the people.
I. Care is taken that the priests entangle not themselves
with the affairs of this life, nor enrich themselves with the
wealth of this world ; they have better things to mind. They
shall have no part nor inheritance with Israel, that is, no share
either in the spoils taken in war, or in the land that was to be
divided by lot, v. 1. Their warfare and husbandry are both
spiritual, and enough to fill their hands both with work and
profit, and to content them. The Lord is their inheritance, v.
2. Note, Those that have God for their inheritance, according
to the new covenant, should not be greedy of great things in
the world; neither gripe what they have, nor grasp at more,
but look upon all present things with the indifference which
becomes those that believe God to be all-sufficient.
II. Care is likewise taken that they want not any of the
comforts and conveniences of this life. Though God, who is
a spirit, is their inheritance, it does not therefore follow that
they must live upon the air : No,
1. The people must provide for them. They must have their
due from the people, v. 3. Their maintenance must not depend
upon the generosity of the people, but they must be by law
entitled to 1t. He that is taught in the word, ought in justice
to communicate to him that teaches him ; and he that has tile
benefit of solemn religious assemblies, to contribute to the
comfortable support of those that preside in such assemblies.
(1.) The priests who in their courses served at the altar, had
their snare of the sacrifices, namely, the peace-offerings, that
were brought while they were in waiting ; beside the breast
and shoulder which were appointed them before, Lev. vii. 32
–34. the cheeks and maw are here ordered to be given them :
So far was the law from diminishing what was already grant-
ed, that it gave them an augmentation. (2.) The first-fruits
which arose within such a precinct, were brought in, as it
should seem, to the priests that resided among them, for their
maintenance in the country ; the first of their corn and wine
for food, and the first of their fleece for clothing, v. 4. for the
priests who were employed to teach others, ought themselves
to learn, having food and raiment, to be therewith content.
The first-fruits were devoted to God, and he constituted the
priests his receivers; and if God reckons what is, in general,
given to the poor, lent to him, to be repaid with interest,
much more what is, in particular, given to poor ministers.
There is a good reason given for this constant charge upon
their estates, v. 5. because the Levites were chosen of God,
and his choice must be owned and countenanced, and those
honoured by us whom he honours; and because they stood to
minister, and ought to be recompensed for their attendance
and labour, especially since it was in the name of the Lord,
by his warrant, in his service, and for his praise, and this
charge entailed upon their seed for ever; those who were thus
engaged and thus employed, ought to have all due encourage-
ment given them, as some of the most needful, useful members
of their commonwealtn.
2. The priests must not themselves stand in one another’s
light. If a priest, that by the law was obliged to serve at the
altar, only in his turn, and was paid for that, should, out of
his great affection to the sanctuary, devote himself to a con-
stant attendance there, and quit the ease and pleasure of the
city in which he had his lot, for the satisfaction of serving the
altar, the priests, whose turn it was to attend, must admit
him both to join in the work, and to share in the wages, and
not grudge him either the honour of the one, or the profit of
the other, though it might seem to break in upon them, v.
6–8. Note, A hearty pious zeal to serve God and his church,
though it may a little encroach upon a settled order, and there
may be somewhat in it that looks irregular, yet ought to be
gratified, and not discouraged. He that appears to have a
hearty affection to the sanctuary, and loves dearly to be em-
ployed in the service of it, in God's name let him minister,
he shall be as welcome to God, as the Levites, whose course
it was to minister, and should be so to them. The settling
of the courses was intended rather to secure those to the
work that were not willing to do so much, than to exclude
any that were willing to do more. And he that thus serves
as a volunteer, shall have as good pay as the pressed men.
beside that which comes of the sale of º patrimony. The
&O
BEFor E CHRIST, 1451.
Caution against idolatry.
DEUTERONOMY, XVIII.
&
church of Rome obliges those who leave their estates to go
into a monastery, to bring the profits of their estate with them
into the common stock of the monastery, for gain is their
godliness; but here it is ordered that the pious devotee should
reserve to himself the produce of his patrimony; for religion
and the ministry were never appointed of God, however
, they have been abused by men, to serve a secular interest.
9 When thou art come into the land which the
LORD thy God giveth thee, thou shalt not learn to
do after the abominations of those nations. 10 There
shall not be found among you any one that maketh
his son or his daughter to pass through the fire, or
that useth divination, or an observer of times, or an
enchanter, or a witch, 11 Or a charmer, or a con-
sulter with familiar spirits, or a wizard, or a necro-
mancer. 12 For all that do these things are an
abomination unto the LoRD : and because of these
abominations the Lo Ro thy God doth drive them out
from before thee. 13 Thou shalt be perfect with
the LORD thy God. 14 For these nations, which
thou shalt possess, hearkened unto observers of times,
and unto diviners: but as for thee, the Lord thy
God hath not suffered thee so to do.
One would not think there had been so much need, as it
seems there was, to arm the people of Israel against the in-
fection of the idolatrous customs of the Canaanites. Was
it possible that a people so blessed with divine institutions,
should ever admit the brutish and barbarous inventions of
men and devils Were they in any danger of making those
their tutors and directors in religion, whom God had made
their captives and tributaries? It seems they were in danger,
and therefore after many the like cautions, they are here
gººd not to do after the abominations of those nations,
?). Sº,
I. Some particulars are specified: as, 1. The consecrating
of their children to Moloch, an idol that represented the
Sun, by making them, to pass through the fire, and sometimes
consuming them as sacrifices in the fire, v. 10. See the law
against this before, Lev. xviii. 21. 2. Using arts of divina-
tion, to get the unnecessary knowledge of things to come ;
enchantments, witchcrafts, charms, &c. by which the power
and knowledge peculiar to God were attributed to the devil,
to the great reproach both of God’s counsels and of his
providence, v. 10, 11. One would wonder that such arts and
works of darkness, so senseless and absurd, so impious and
profane, could be found in a country where divine revela-
tion shone so clear; yet we find remains of them even there
where Christ’s holy religion is known and professed ; such
are the powers and policies of the rulers of the darkness of
this world... But let those that give heed to fortune-tellers,
or go to wizards for the discovery of things secret, that use
spells for the cure of diseases, are in any league or acquaint-
ance with familiar spirits, or form a confederacy with those
that are—let them know that they can have no fellowship with
God while thus they have fellowship with devils. It is amaz-
ing to think that there should be any pretenders of this kind
in such a land and day of light as we live in.
II. Some reasons are given against their conformity to the
customs of the Géntiles. 1. Because it would make them
abominable to God. The things themselves being hateful
to him, those that do them are an abomination ; and miser-
able is that creature, that is become odious to its Creator, v.
12. See the malignity and mischievousness of sin : that must
needs be an evil thing indeed, which provokes the God of
mercy to detest the work of his own hands. 2. Because these
abominable practices had been the ruin of the Canaanites,
which ruin they were not only the witnesses but the instru-
ments of. It would be the most inexcusable folly, as well as
the most unpardonable implety, for them to practise them-
selves those very things, for which they had been employed
so severely to chastise others. Did the land spew out the
abominations of the Canaanites, and shall Israel lick up the
vomit : 3. Because they were better taught, v. 13, 14. It
is an argument like that of the apostle against Christians
walking as the Gentiles walked, Eph. iv. 17, 18, 20. Ye have
not so learned Christ. “It is true, these nations, whom God
gave up to their own hearts' lusts, and suffered to walk in their
pum ways, Acts xiv. 16. did thus corrupt themselves; but thou
art not thus abandoned by the grace of God, the Lord thy
God has not suffered thee to do so, thou art instructed in divine
things, and hast ºwarning given thee of the evil of thcse
unto me ; unto him ye shall hearken ;
practices; and therefore whatever others do, it is expected
that thou shouldst be perfect with the Lord thy God,” that is,
“ that thou shouldst give divine honours to him, to him only,
and to no other, and not mix any of the superstitious customs
of the heathen with his institutions.” One of the Chaldee
paraphrasts here takes notice of God’s furnishing them with
the oracle of Urim and Thummim, as a preservative from all
unlawful arts of divination. They were fools, who would go,
to consult the father of lies, when they had such a ready way.
of consulting the God of truth.
15 The LoRD thy God will raise up unto thee a
Prophet from the midst of thee, of thy brethren, like
16 Accord-
ing to all that thou desiredst of the LoRD thy God in
Horeb in the day of the assembly, saying, Let me.
not hear again the voice of the Lo RD my God, neither
let me see this great fire any more, that I die not.
17 And the Lo RD said unto me, They have welk
spoken that which they have spoken. 18 I will raise
them up a Prophet from among their brethren, like:
unto thee, and will put my words in his mouth ; and
he shall speak unto them all that I shall command
him. 19 And it shall come to pass, that whosoever
will not hearken unto my words which he shall speak
in my name, I will require it of him. 20 But the
prophet which shall presume to speak a word in my
name which I have not commanded him to speak,
or that shall speak in the name of other gods, even
that prophet shall die. 21 And if thou say in thine:
heart, How shall we know the word which the LORD
hath not spoken 2 22 When a prophet speaketh in
the name of the Lord, if the thing follow not, nor
come to pass, that is the thing which the Lord hath.
not spoken, but the prophet hath spoken it presump-
tuously: thou shalt not be afraid of him. *
Here is, I. The promise of the Great Prophet, with a com-
mand to receive him, and hearken unto him. Now, s
1. Some think it is the promise of a succession of prophets,
that should for many ages be kept up in Israel. Beside the
priests and Levites, their ordinary ministers, whose office it.
was to teach Jacob God’s law, they should have prophets,
extraordinary ministers, to reprove them for their faults, re-
mind them of their duty, and to foretell things to come, judg-
ments for warning, and deliverances for their comfort. Hav-
ing these prophets, (1.) They need not use divinations, nor
consult with familiar spirits, for they might inquire of God's
prophets even concerning their private affairs, as Saul did
when he was in quest of his father's asses, 1 Sam. ix. 6. (2.):
They could not miss the way of their duty through ignorance:
or mistake, nor differ in their opinions about it, having pro-
phets among them, whom, in every difficult doubtful case,
they might advise with, and appeal to. These prophets were
like unto Moses in some respects, though far inferior to him.
Deut. xxxiv. 10. & * gº
2. Whether a succession of prophets be included in this.
promise or not, we are sure that it is primarily intended as a
promise of Christ, and it is the clearest promise of him that is,
in all the law of Moses. It is expressly applied to our Lord
Jesus as the Messiah promised, Acts iii. 22; vii. 37. and the
people had an eye to this promise when they said, concerning.
him, This is of a truth that Prophet that should come into the
world, John vi. 14. and it was his Spirit that spake in all the
other prophets, 1 Pet. i. 11. Observe, g &
(1.) What it is that is here promised concerning Christ;
what God promised Moses at mount Sinai, which he relates,
v. 18. he promised the people, v. 15. in God’s name, [1] That
there should come a Prophet, great above all the prophets, by
whom God would make known himself and his will to the
children of men more fully and clearly than ever he had done.
before. He is the light of the world, as prophecy was of the
Jewish church, John viii. 12. He is the Word by whom God
speaks to us, John. i. 1. Heb, i. 2... [2] That God would
raise him up from the midst of them. In his birth he should be
one of that nation, should live among them, and be sent to
them. In his resurrection he should be raised wip at Jerusalem,
and from thence his doctrine should go forth to all the world:
thus God, having 1 aised up his Son Christ Jesus, sent him to
bless us. [3.]. That he should be like unto Moses, only as
much above him, as the other prophets came short of him.
Moses was such a prophet as was a lawgiver to Israel, and
BEFORE CHRIST, 1451.
A great prophet promised.
l) EUTER ONOMY, XIX.
their deliverer out of Egypt; and so was Christ, he not only
teaches, but rules, and saves; Moses was the founder of a
new dispensation, by signs, and wonders and mighty deeds;
and so was Christ, by which he proved himself a Teacher
come from God. , Was Moses faithful? So, was Christ; Mo-
ses as a servant, but Christ as a Son. [4.] That God would
put his words in his mouth, v. 18. What messages God had to
send to the children of men, he would send them by him, and
give him full instructions what to say and do as a prophet.
Hence our Saviour says, John vii. 16. My doctrine is not mine
originally, but his that sent me. So that this great promise is
performed ; this Prophet is come, even Jesus, it is he that
should come, and we are to look for no other. e
(2.) The agreeableness of this designed dispensation to the
people's avowed choice and desire at Inount Sinai, v. 16, 17.
There God had spoken to them in thunder and lightning, out
of the midst of the fire and thick darkness: every word made
their ears tingle and their hearts tremble, so that the whole
Congregation was ready to die with fear : in this fright they
begged hard that God would not speak to them in this manner
any more, (they could not bear it, it would overwhelm and
distract them,) but that he would speak to them by men like
themselves, by Moses now, and afterward by other prophets
like unto him. “Well,” says God, “it shall be so ; they
shall be spoken to by men, whose terrors shall not make them
afraid ;” and to crown the favour beyond what they were able
to ask or think, in the fulness of time, the Word itself was made
flesh, and they saw his glory as of the only-begotten of the Fa-
ther, not, as at mount Sinai, full of majesty and terror, but
full of grace and truth, John i. 14. Thus, in answer to the
request of those who were struck with amazement by the law,
God promised the incarnation.of his Son, though we may
suppose it far from the thoughts of them that made that request.
(3.) A charge and command given to all people to hear
and believe, hear and obey, this Great Prophet here promis-
ed; Unto him ye shall hearken, v. 15. and whoever will not
hearken to him, shall be surely and severely reckoned with
for his contempt, v. 19. I will require it of him. God himself
applied this to our Lord Jesus in the voice that came out of the
excellent glory, Matt. xvii. 5, Hear ye him ; that is, This is he
concerning whom it was said by Moses of old, Unto him ye
shall hearken ; and Moses and Elias then stood by, and as-
sented to it. The sentence here passed on those that hearken
not to this Prophet, is repeated and ratified in the New Tes-
tament, lie that believeth not the Son, the wrath of God abideth
on him, John iii. 36. And how shall we escape if we turn away
jrom him that speaketh from heaven? Heb. xii. 25. The Chal-
dee paraphrase here reads it, My Word shall require it of him ;
which can be no other than a divine person, Christ the eter.
nal Word, to whom the Father has committed all judgment, and
by whom he will at the last day judge the world. Whoever
turns a deaf ear to Jesus Christ shall find that it is at his peril;
the same that is the Prophet, is to be his Judge, John xii. 48.
II. Here is a caution against false prophets.
1. By way of threatening against the pretenders themselves,
v. 20. Whoever sets up for a prophet, and produces either a
commission from a false god, as the prophets of Baal, or a
false and counterfeit commission from the true God, shall be
deemed and adjudged guilty of high-treason against the
crown and dignity of the King of kings, and that traitor shall
be put to death, (v. 20.) namely, by the judgment of the great
Sanhedrim, which, in process of time, sat at Jerusalem : and
therefore our Saviour says, that a prophet could not perish but
at Jerusalem, and lays the blood of the prophets at Jerusa-
lem's door, Luke xiii. 33, 34. whom therefore God himself
Would punish ; yet there false prophets were supported.
2. By way of direction to the people, that they might not
be imposed upon by pretenders; of which there were many,
as appears, Jer. xxiii. 25. Ezek. xiii. 6. 1 Kings xxii. 6. It
is a very proper question which they are supposed to ask, v.
21. Since it is so great a duty to hearken to the true pro-
phets, and yet there is so much danger of being misled by false
prophets, How shall we know the word which the Lord has not
spoken 7 By what marks may we discover a cheat Note, It
highly concerns us to have a right touchstone wherewith to
try the word we hear, that we may know what that word is,
which the Lord has not spoken. Whatever is directly repug.
nant to sense, to the light and law of nature, and to the plain
Sense of the written word, we may be sure, is not that which
the Lord has spoken ; nor that which gives countenance and
encouragement to sin, or has a manifest tendency to the de-
struction of piety or charity : far be it from God that he should
contradict himself. The rule here given in answer to this in-
quiry, was adapted chiefly to that state, v. 22. If there was
any cause to suspect the sincerity of a prophet, let them ob-
serve, if he gave them any sign, or foretold something to come,
and the event was not according to his prediction, they might
be sure he was not sent of God. This does not refer so much
to the foretelling of mercies and judgments, (though as to
those, and the difference between the predictions of mercies
and judgments, there is a rule of discerning between truth
and falsehood laid down by the prophet, Jer. xxviii. 8, 9.) but
rather to the giving of signs on purpose to confirm their mis-
sion. Though the sign did come to pass, yet that would not
serve to prove their mission, if they called them to serve other
gods; that point had been already settled, Deut. xiii. 1–3.
But if the sign did not come to pass, that would serve to dis-
prove their mission. “When Moses cast his rod upon the
ground, (it is Bishop Patrick’s explication of this,) and said
it would become a serpent, if it had not accordingly been
turned into a serpent, Moses had been a false prophet: if,
when Elijah called for fire from heaven to consume the sacri-
fice, none had come, he had been no better than the prophets
of Baal.” Samuel's mission was proved by this, That God
let none of his words fall to the ground, 1. Sam: iii. 19, 20.
And by the miracles Christ wrought, especially by that great
sign he gave of his resurrection the third day, which came tos
pass as he foretold, it appeared that he was a Teacher come:
from God.
Lastly, They are bid not to be afraid of a false prophet ; ,
that is, not to be afraid of the judgments such a one might-
denounce to amuse people and strike terror upon them ; nor
to be afraid of executing the law upon him, when, upon a.
strict and impartial scrutiny, it appeared that he was a false .
prophet. This command not to fear a false prophet, implies
that a true prophet, who proved his commission by clear
and undeniable proofs, was to be feared, and it was at their
peril if they offered him any violence, or put any slight upon ,
him.
CHAP. XIX.
The laws which Moses had hitherto been repeating and urging, mostly con->.
cerned the acts of religion and devotion toward God; but here he comes. .
more fully to prove the duties of righteousness between man and thgū;
This chapter relates, I. To the sixth commandment, Thou shalt not kill,
p. 1–13. II. To the eighth commandment, Thou shalt not steaf, tr.
14. III. To the ninth commandment, Thou shalt not bear false wifl-
ness, v. 15–21.
HEN the Lord thy God hath cut off the
.. nations, whose land the Lord thy God
giveth thee, and thou succeedest them, and dwellest
in their cities, and in their houses ; 2 Thou shaft
separate three cities for thee in the midst of thy land,
which the Lo RD thy God giveth thee to possess it.
3 Thou shalt prepare thee a way, and divide the
coasts of thy land, which the Lord thy God giveth.
thee to inherit, into three parts, that every slayer .
may flee thither.
killeth his neighbour ignorantly, whom he hated
not in time past;
and the head slippeth from the helve, and lighteth
upon his neighbour, that he die; he shall flee unto,
one of those cities, and live: 6 Lest the avenger
of the blood pursue the slayer, while his heart is
hot, and overtake him, because the way is long, and
slay hini; whereas he was not worthy of death, in-
asmuch as he hated him not in time past. 7 Where-
fore I command thee, saying, Thou shalt separate
three cities for thee. 8 And if the Lo RD thy God
enlarge thy coast, as he hath sworn unto thy fathers,
and give thee all the land which he promised to
give unto thy fathers; 9 If thou shalt keep all
these commandments to do them, which I command
thee this day, to love the Lord thy God, and to
walk ever in his ways; then shalt thou add three
cities more for thee, beside these three; 10 That
innocent blood be not shed in thy land which the
LORD thy God giveth thee for an inheritance, and
so blood be upon thee. II, But if any man hate
his neighbour, and lie in wait for him, and rise up
against him, and smite him mortally ghat he die, and
46
4 And this is the case of the slay-
er which shall flee thither, that he may live: Whoso,
5 As when a man goeth into the
wood with his neighbour to hew wood, and his hand.
fetcheth a stroke with the axe to cut down the tree,

BEFORE CHRIST, 1451.
The sirth commandment.
DEUTER ON OMY, XIX.
fleeth into one of these cities: 12 Then the elders
of his city shall send and fetch him thence, and de-
liver him into the hand of the avenger of blood, that
he may die. 13 Thine eye shall not pity him, but
thou shalt put away the guilt of innocent blood from
Israel, that it may go well with thee.
It was one of the precepts given to the sons of Noah, that
whoso, sheddeth man's blood, by man shall his blood be shed, that
is, by the avenger of blood, Gen. ix. 6. Now here we have the
law settled between blood and blood, between the blood of the
murdered and the blood of the murderer, and effectual provi-
sion made, * -
I. That the cities of refuge should be a protection to him
that slew another casually, so that he should not die for that
as a crime, which was not his voluntary act, but only his un-
happiness. The appointment of these cities of refuge we had
before, Exod. xxi. 13. and the law laid down concerning them
at large, Numb. xxxv. 10, &c. It is here repeated, and di-
rection is given concerning three things. wº
1. The appointing of three cities in Canaan for this pur-
pose. Moses had already appointed three on that side Jordan,
which he saw the conquest of ; and now he bids them, when
they were settled in the other part of the country, to appoint
three more, v. 1–3, 7. The country was to be divided into three
districts, as near as might be equal, and a city of refuge in
the centre of each, so that every corner of the land might have
one within reach. Thus Christ is not a refuge at a distance
which we must ascend to heaven, or go down to the deep for,
but the word is nigh us, and Christ is the word, Rom. x.
8. The gospel brings salvation to our door, and there it
knocks for admission. And, to make the flight of the delin-
quent the more easy, the way must be prepared, that led to
the city of refuge, Probably, they had causeways or street-
ways leading to those cities, and the Jews say, that the ma-
gistrates of Israel, upon one certain day in the year, sent out
messengers to see that those roads were in good repair, and
they were to remove stumbling-blocks, mend bridges that
were broken, and, where two ways met, they were to set up a
Mercurial post, with a finger to point the right way, on which
was engraven in great letters, Miklat, Miklat ; Refuge, Re-
fuge. In allusion to this, gospel-ministers are to show peo-
ple the way to Christ, and to assist and direct them in flying
by faith to him for refuge. They must be ready to remove
their prejudices, and help them over their difficulties. And,
blessed be God, the way of holiness, to all that seek it faithfully,
is a high-way so plain, that the wayfaring men, though fools,
shall not err therein.
2. The use to be made of these cities, v. 4–6. (1.) It is
supposed it might so happen, that a man Inight be the death
of his neighbour without any design upon him, (either from
a sudden passion, or malice-prepense,) but purely by acci-
dent, as by the flying off of an axe-head, which is the instance
here given, with which every case of this kind was to be
Compared, and by it adjudged. See how human life lies ex-
posed daily, and what deaths we are often in, and what need
therefore we have to be always ready, our souls being conti-
nually in our hands. . How are the sons of men snared in an
evil time, when it falls suddenly upon them? (Eccles. ix. 12.)
An evil time indeed it is, when this happens, not only to the
slain but to the slayer. (2.) It is supposed that the relations
of the person slain would be forward to avenge the blood ; in
affection to their friend, and in zeal for public justice.
Though the law did not allow the avenging of any other af-
front or injury with death, yet the avenger of blood, the blood
of a relation, shall have great allowances made for the heat
of his heart, upon such a provocation as that, and his killing
the manslayer, though he was so by accident only, should not
be accounted murder, if he did it before he got to the city of
refuge, though it is owned he was not worthy of death. Thus
would God possess people with a great horror and dread of
the sin of murder: if mere chance-medley did thus expose a
iman, surely he that wilfully does violence to the blood of any
person, whether from an old grudge, or upon a sudden provo-
cation, must flee to the pit, and let no man stay him, Prov.
xxviii. 17. yet the New Testament represents the sin of mur-
er as more heinous and more dangerous than even this law
does, 1 John iii. 15. Ye know that no murderer hath eternal life
abiding in him. (3.) It is provided, that if an avenger of blood
should be so unreasonable as to demand satisfaction for blood
shed by accident only, then the city of refuge should protect
the slayer. Sins of ignorance do indeed expose us to the
wrath of God, but there is relief provided, if by faith and re-
pentance we make use of it. Paul, that had been a persecu-
tor, obtained merºecause he did it ignorantly ; and Christ
prayed for his crucifiers, Father, forgive them, for they know
not what they do. - -
3. The appointing of three cities more for this use, in case
God should hereafter enlarge their territories, and the domi-
nion of their religion; that all those places which came under
the government of the law of Moses in other instances, might
enjoy the benefit of that law in this instance, v. 8–10. Here
is, (1.) An intimation of God’s gracious intention to enlarge
their coast, as he promised to their fathers ; if they did not by
their disobedience forfeit the promise, the condition of which
is here carefully repeated, that, if it were not performed, the
reproach might lie upon them, and not on God. He promised
to give it, if thou shalt keep all these commandments ; not other-
wise. (2.) A direction to them to appoint three cities more
in their new conquests, which the number intimates should
be as large as those their first conquests were ; wherever the
border of Israel went, this privilege must attend it, that inno-
cent blood be not shed, v. 10. Though God is the Saviour and
Preserver of all men, and has a tender regard to all lives, yet
the blood of Israelites is in a particular manner precious to
him, Ps. lxxii. 14. The learned Ainsworth observes, that the
Jewish writers themselves own, that, the condition not being
performed, the promise of the enlarging of their coast was
never fulfilled ; so that there was no occasion for ever adding
these three cities of refuge ; yet the holy blessed God (say
they) did not command it in vain, for in the days of Messiah the
• Prince, three other cities shall be added to these six : they
expect it to be fulfilled in the letter, but we know that in
Christ it has its spiritual accomplishment, for the borders of
the gospel Israel are enlarged, according to the promise, and
in Christ, the Lord our Righteousness, refuge is provided for
those that by faith fly unto him.
II. It is provided that the cities of refuge should be no
sanctuary or shelter to a wilful murderer, but even thence he
should be fetched, and delivered to the avenger of blood, v.
11–13. 1. This shows that wilful murder must never be
protected by the civil magistrate ; he bears the sword of jus-
tice in vain, if he suffers those to escape the edge of it, that
lie under the guilt of blood, which he by office is the avenger
of. During the dominion of the papacy here in our own land,
before the Reformation, there were some churches, and reli-
gious houses, (as they called them,) that were made sanctu-
aries for the protection of all sorts of criminals that fled to
them, wilful murderers not excepted, so that (as Stamford
says, in his Pleas of the Crown, lib. 2. ch. xxxviii.) the govern-
ment follows not Moses but Romulus, and it was not till
about the latter end of Henry the Eighth’s time, that this pri-
vilege of sanctuary for wilful murder was taken away ; when
in that, as in other cases, the word of God came to be regard-
ed more than the dictates of the see of Rome. And some have
thought it would be a completing of that instance of reforma-
tion, if the benefit of clergy were taken away for man-slaugh-
ter, that is, the killing of a man upon a small provocation,
since this law allowed refuge only in case of that which our
law calls chance-medley. 2. It may be alluded to, to show
that in Jesus Christ there is no refuge for presumptuous sin-
ners, that go on still in their trespasses. If we thus sin wilfully,
sin and go on in it, there remains no sacrifice, Heb. x. 26.
Those that flee to Christ from their sins, shall be safe in him,
but not those that expect to be sheltered by him in their sins.
Salvation itself cannot save such, divine justice will fetch
them even from the city of refuge, the protection of which they
are not entitled to.
14 Thou shalt not remove thy neighbour's land-
mark, which they of old time have set in thine in-
heritance, which thou shalt inherit in the land that
the LoRD thy God giveth thee to possess it. 15
One witness shall not rise up against a man for any
iniquity, or for any sin, in any sin that he sinneth :
at the mouth of two witnesses, or at the mouth of
three witnesses, shall the matter be established. 16
If a false witness rise up against any man, to testify
against him that which is wrong; 17 Then both
the men, between whom the controversy is, shall stand
before the Lord, before the priests and the judges
which shall be in those days; 18 And the judges
shall make diligent inquisition: and, behold, if the
witness be a false witness, and hath testified falsely
against his brother : 19 Then shall ye do unto him as
he had thought to have done unto his brother: so shalt
thou put the evil away from among you.
20 And
BEFORE CHRIST, 1451.
DEUTER ONOMY, XX. Other commandments repeated.
those which remain shall hear, and fear, and shall
henceforth commit no more any such evil among
you. 21 And thine eye shall not pity; but life shall
go for life, eye for eye, tooth for tooth, hand for
hand, foot for foot.
Here is a statute for the preventing of frauds and perjuries;
for the divine law takes care of men's rights and properties,
and has made a hedge about them. Such a friend is it to
human society, and men's civil interest.
1. A law against frauds, v. 14. 1. Here is an implicit di-
rection given to the first planters of Canaan, to fix landmarks,
according to the distribution of the land to the several tribes
and families by lot. Note, It is the will of God that every
one should know his own ; and that all good means should be
used to prevent encroachments, and the doing and suffering
of wrong. When right is settled, care must be taken that
it be not afterward unsettled : and that, if possible, no occa-
sion of dispute may arise. 2. An express law to posterity not
to remove those landmarks, which were thus fixed at first, by
which a man secretly got that to himself, which was his neigh-
bour's. This, without doubt, is a moral precept, and still
binding, and to us it forbids, (1.) The invading of any man's
right, and taking to ourselves that which is not our own, by
any fraudulent arts or practices, as by forging, concealing,
destroying, or altering deeds and writings, which are our
landmarks, to which appeals are made ; or by shifting hedges,
meer-stones, and boundaries. Though the landmarks were
set by the hand of man, yet he was a thief and a robber by the
law of God, that removed them. Let every man be content
with his own lot, and just to his neighbour's, and then we
shall have no landmarks removed. (2.) It forbids the sowing
of discord among neighbours, and doing any thing to occa-
sion strife and lawsuits; which is done (and it is very ill
done) by confounding those things which should determine
disputes, and decide controversies. And, (3.) It forbids
"reaking in upon the settled order and constitution of civil
$overnment, and the altering of ancient usages without just
cause. This law supports the honour of prescriptions. Con-
suetudo facit jus—Custom is to be held as law.
law against perjuries, which enacts two things: 1.
That a single witness should never be admitted to give evi-
dence in a criminal cause, so as that sentence should be passed
on his testimony, v. 15. This law we had before, Numb.
xxxv. 30. and in this book, ch. xvii. 6. This was enacted in
favour to the prisoner, whose life and honour should not lie at
the mercy of a particular person that had a pique against him ;
and for caution to the accuser, not to say that which he could
not corroborate by the testimony of another. It is a just shame
which this law put upon mankind, as false and not to be
trusted ; every man is by it suspected : and it is the honour of
God’s grace, that the record he has given concerning his Son
is confirmed both in heaven and in earth by three witnesses,
l John v. 7. Let God be true and every man a liar, Rom. iii. 4.
2. That a false witness should incur the same punishment
which was to have been inflicted upon the person he accused,
v. 16–21. (1.) The criminal here is a false witness, who is
said to rise up against a man, not only because all witnesses
stood up when they gave in their evidence, but because a false
witness did indeed rise up as an enemy and an assailant against
him whom he accused. If two, or three, or many witnesses
concurred in a false testimony, they were all liable to be pro-
secuted upon this law. (2.) The person wronged or brought
into peril by the false testimony, is supposed to be the ap-
pellee, v. 17. And yet if the person were put to death upon
the evidence, and afterward it appeared to be false, any other
person, or the judges themselves, ea officio—by virtue of their
office, might call the false witness to account. (3.) Causes of
this kind, having more than ordinary difficulty in them, were
to be brought before the supreme court, the priest and judges,
who are said to be before the Lord, because as other judges sat
in the gates of their cities, so these at the gate of the sanctuary,
ch. xvii. 12. (4.) There must be great care in the trial, v. 18.
A diligent inquisition must be made into the characters of the
persons, and all the circumstances of the case, which must be
compared, that the truth might be found out; which, where it
is thus faithfully and impartially inquired into, Providence, it
may be hoped, will particularly advance the discovery of.
(5.) If it appeared that a man had knowingly and maliciously
borne false witness against his neighbour, though the mischief
he designed him thereby was not effected, he shall undergo
the same penalty which his evidence would have brought his
heighbour under, v. 19. Nec lea, est justior ulla—-Nor could
any law be more just. If the crime he accused his neighbour
of, was to be punished with death, the false witness ruuct lie
put to death ; if with stripes, he must be beaten ; if with a
pecuniary mulct, he was to be fined the same sum. And
because to those who consider not the heinousness of the
crime, and the necessity of making this provision against it,
it might seem hard to punish a man, so severely for a few words
speaking, especially when no mischief did actually follow, it
is added, v. 21. Thine eye shall not pity. No man needs to
be more merciful than God. The benefit that will accrue to
the public from this severity, will abundantly recompense it,
v. 20. They that remain, shall hear and fear. Such exemplary
punishments will be warnings to others not to attempt any
such mischief, when they see how he that made the pit and
digged it, is fallen vnto the ditch which he made.
CHAP. XX.
This chapter settles the militia, and establishes the laws and ordinances of
war, I. Relating to the soldiers. i. Those must be encouraged, that were
drawn up to battle, v. 1-4. 2. Those must be dismissed and sent back
again, whose privale affairs called for their attendance at home, v, 5–7.
or whose weakness and limidity unfitted them for service in the field, v.
8, 9. II. Relating to the enemies they made war with, l. The treaties
they must make with the cities that were far off, v. 10–15. 2. The
destruction they must make of the people into whose land they were go-
ing, v. 16–18. 3. The caré they must tuke, in besiegina cities, not to
destroy the fruit-lrees, v. 19, 20. tº
l HEN thou goest out to battle against thine
enemies, and seest horses and chariots, and
a people more than thou, be not afraid of them : for
the Lo RD thy God is with thee, which brought thee
up out of the land of Egypt. 2 And it shall be,
when ye are come nigh unto the battle, that the
priest shall approach, and speak unto the people,
3 And shall say unto them, Hear, O Israel ; Ye
approach this day unto battle against your enemies :
let not your hearts faint: fear not, and do not trem-
ble, neither be ye terrified because of them ; 4 For
the Lo RD your God is he that goeth with you, to
fight for you against your enemies, to save you. 6
And the officers shall speak unto the people, saying,
What man is there that hath built a new house, and
hath not dedicated it 2 let him go and return to his
house, lest he die in the battle, and another man
dedicate it. 6 And what man is he that hath planted
a vineyard, and hath not yet eaten of it? let him
also go and return unto his house, lest he die in the
battle, and another man eat of it. 7 And what man
às there that hath betrothed a wife, and hath not
taken her ? let him go and return unto his house,
lest he die in the battle, and another man take her.
8 And the officers shall speak further unto the peo-
ple, and they shall say, What man is there that is
fearful and faint-hearted ? let him go and return
unto his house, lest his brethren’s heart faint as well
as his heart. 9 And it shall be, when the officers have
made an end of speaking unto the people, that they
shall make captains of the armies, to lead the people.
Israel was at this time to be considered rather as a camp,
than as a kingdom, entering upon an enemy's country, and not
yet settled in a country of their own ; and, beside the war
they were now entering upon in order to their settlement, even
after their settlement they could neither protect, nor enlarge
their coast, without hearing the alarms of war; it was there-
fore needful that they should have directions given them in
their military affairs; and in these verses they are directed in
managing, marshalling, and drawing up, their own forces.
And it is observable, that the discipline of war here prescribed,
is so far from having any thing in it harsh or severe, as is usual
in martial law, that the intent of the whole is on the contrary to
encourage the soldiers, and to make their service easy to them.
I. They that were disposed to fight must be encouraged,
and animated against their fears. e
1. Moses here gives a general encouragement, which the
leaders and commanders in the war must take to themselves,
v. 1. “Be not afraid of them. Though the enemy have never
so much the advantage, (being more than thou,) and though
their armies be made up, in a great measure, of horses and
chariots which thou art not allowed to multiply, yet decline
not coming to a battle with them, dread not the issue, nor
doubt of success.” Two things, they must encourage them-
selves with in their wars, provided they kept close to their
God and their rel gion, otherwise they forfeited these encou-
- 469
BEFORE CHRIST, 1451.
Lirections concerning war.
DEUTERONOMY, XX.
ragements. (1.) The presence of God with them. “ The
Lord thy God is with thee, and therefore thou art not in danger,
nor needest thou be afraid.” See Isa. xli. 10. (2.) The ex-
perience they and their fathers had had of God's power and
goodness, in bringing them out of the land of Egypt, in defiance
of Pharaoh and all his hosts, which was not only, in general,
a proof of the divine omnipotence, but to them in particular,
a pledge of what God would do further for them. He that
saved them from those greater enemies, would not suffer them
to be run down by those that were every way less consider-
able, and thus to have all he had done for them undone again.
2. This encouragement must be particularly addressed to
the common soldiers by a priest appointed, and, the Jews say,
anointed, for that purpose, whom they call the Anointed of the
war, a very proper title for our anointed Redeemer, the Cap-
tain of our salvation. This priest, in God’s name, was to
animate the people; and who so fit to do that, as he whose
office it was as priest to pray for them For the best encou-
ragements arise from the precious promises made to the prayer
of faith. This priest must, (1.) Charge them not to be afraid,
v. 3. for nothing weakens the hands so much as that which
makes the heart tremble, v. 3. There is need of precept upon
precept to this purport, as there is here. ... Let not your hearts
be tender, (so the word is,) to receive all the impressions of
fear, but let a believing confidence in the power and promise
of God harden them. Fear not, and do not make haste, (so the
word is,) for he that believeth, doth not make more haste than
good speed. “Do not make haste either rashly to anticipate
your advantages, or basely to fly off upon every disadvantage.”
(2.) He must assure them of the presence of God with them,
to own and plead their righteous cause, and not only to save
them from their enemies, but to give them victory over them, v.
4. Note, Those have no reason to fear that have God with them.
The giving of this encouragement by a priest, one of the Lord's
iministers, intimates, [1..] That it is very fit that armies should
have chaplains, not only to pray for them, but to preach to
them, both to reprove that which would hinder their success,
and to raise their hopes of it. . [2.] That it is the work of
Christ's ministers to encourage his good soldiers in their spi-
iſitual conflicts with the world and the flesh, and to assure
them of a conquest, yea more than a conquest, through Christ
that loved us.
II. They that were indisposed to fight, must be discharged;
whether the indisposition did arise,
1. From the circumstances of a man’s outward condition.
As, (1.) If he had lately built or purchased a new house, and
had not taken possession of it, had, not dedicated it, (b. 5.)
that is, made a solemn festival for the entertainment of his
friends, that came to him to welcome him to his house; let
him go home and take the comfort of that which God' has
blessed him with, till, by enjoying it for some time, he become
1ess fond of it, and consequently less disturbed in the war by
the thoughts of it, and more willing to die, and leave it. For
that is the nature of all our worldly enjoyments, that they
please us best at first ; after a while we see the vanity of them.
Some think that this dedication of their houses was a religious
act, and that they took possession of them with prayers and
praises, with a solemn devoting of themselves and all their
enjoyments to the service and honour of God; David penned
the 30th Psalm on such an occasion, as appears by the title.
Note, He that has a house of his own should dedicate it to
God, by setting up and keeping up the fear and worship of
God in it, that he may have a church in his house ; and no-
thing should be suffered to divert a man from this. Or, (2.)
If a man had been at a great expense to plant a vineyard, and
longed to eat of the fruit of it, which, for the first three years
he was forbidden to do, by that law, Lev. xix. 23, &c. let him
go home, if he has a mind, and gratify his own humour with
the fruits of it, v. 6. See, how indulgent God is to his people
in innocent things, and how far from being a hard master.
Since we naturally covet to eat the labour of our hands, rather
than an Israelite should be crossed therein, his service in war
shall be dispensed with. Or, (3.) If a man had made up his
mind to be married, and the marriage were not solemnized,
he was at liberty to return, v. 7. as also to tarry at home for
One year after marriage, ch. xxiv. 5. for the terrors of war
would be disagreeable to a man who had just welcomed the
soft scene of domestic attachment. And God would not be
served in his wars by pressed men that were forced into the
army against their will, but they must all be perfectly volun-
teers, Ps. cx. 3. Thy people shall be willing. In running the
christian race, and fighting the good fight of faith, we must
lay aside every weight, and all that which would clog and
divert our minds, and make us unwilling. The Jewish writers
agree that this lºy to return was allowed only in those
wars which they made voluntarily, (as Bishop Patrick ex-
presses it,) not those which were made by the divine cont-
mand against Amalek and the Canaanites, in which every
man was bound to fight. -
2. If a man's indisposition to fight arose from the weakness
and timidity of his own spirit, he had leave to return from the
war, v. 8. This proclamation Gideon made to his army, and
it detached above two thirds of them, Judg. vii. 3. Some
make the fearfulness and faint-heartedness, here supposed, to
arise from the terrors of an evil conscience, which would make
a man afraid to look death and danger in the face. It was
then thought that men of loose and profligate lives would not
be good soldiers, but must needs be both cowards in an army,
and curses to it, the shame and trouble of the camp ; and
therefore those who were conscious to themselves of notorious
guilt, were shaken off. But it seems rather to be meant of a
natural fearfuhness. It was partly in kindness to them, that
they had their discharge ; (though shamed, they were eased ;)
but much more in kindness to the rest of the army, who were
hereby freed from the incumbrance of such as were useless
and unserviceable, while the danger of infection from their
cowardice and flight was prevented ; that is the reason here
given, Lest his brethren's heart fail, as well as his heart. Fear
is catching, and in an army is of most pernicious conse-
quence. We must take heed that we fear not the fear of them
that are afraid, Isa. viii. 12. -
Lastly, It is here ordered, that when all the cowards were
dismissed, then captains should be nominated, v. 9. for it was
in a special manner necessary, that the leaders and command-
ers should be men of courage. That reform therefore must be
made, when the army was first mustered and marshalled. The
soldiers of Christ have need of courage, that they may quit
themselves like men, and endure hardness like good soldiers,
especially the officers of his army. .
10 When thou comest nigh unto a city to fight
against it, then proclaim peace unto it. 11 And it
shall be, if it make thee answer of peace, and open
unto thee, then it shall be, that all the people that
is found therein shall be tributaries unto thee, and
they shall serve thee. 12 And if it will make no
peace with thee, but will make war against thee,
then thou shalt besiege it : 13 And when the LoRD
thy God hath delivered it into thine hands, thou
shalt smite every male thereof with the edge of the
sword : 14 But the women, and the little ones, and
the cattle, and all that is in the city, even all the
spoil thereof, shalt thou take unto thyself; and thou
shalt eat the spoil of thine enemies, which the Lo RD
thy God hath given thee. 15 Thus shalt thou do
unto all the cities which are very far off from thee,
which are not of the cities of these nations. 16 But
of the cities of these people, which the LORD thy
God doth give thee for an inheritance, thou shalt
save alive nothing that breatheth : 17 But thou
shalt utterly destroy them ; namely, the Hittites,
and the Amorites, the Canaanites, and the Periz-
zites, the Hivites, and the Jebusites, as the Lo RD
thy God hath commanded thee: 18 That they teach
you not to do after all their abominations, which
they have done unto their gods; so should ye sin
against the Lord your God. 19 When thou shalt
besiege a city a long time, in making war against it
to take it, thou shalt not destroy the trees thereof by
forcing an axe against them : for thou mayest eat
of them, and thou shalt not cut them down (for the
tree of the field is man’s life) to employ them in the
siege : 20 Only the trees which thou knowest that
they be not trees for meat, thou shalt destroy and
cut them down;, and thou shalt build bulwarks
against the city that maketh war with thee, until it
be subdued. *. -
They are here directed what method to take in dealing with
the cities (those only are mentioned, v. 10. Aut doubtless the
armies in the field, and the nations they hac occasion to deal
with, are likewise intended) upon which they made war
They must not make a descent upon any of their neighbours,
till they had firs given them fair notice, by a public mani
BEFoſte CHRIST, 1451.
Directions concerning war.
DEUTERONOMY, XXI.
festo, or remonstrance, stating the ground of their quarrel.
with them. In dealing with the worst of enemies, the laws
of justice and honour must be observed ; and as the sword
‘must never be taken in hand without cause, so not without
cause shown. War is an appeal, in which the merits of the
cause must be set forth. ~ * .
I. Even to the proclamation of war must be subjoined a
tender of peace, if they would accept of it upon reasonable
iterms. That is, (say the Jewish writers,) “ upon condition
that they renounce idolatry, worship the God of Israel, as
proselytes of the gate that were not circumcised, pay to their
Inew masters a yearly tribute, and submit to their govern-
ament:” on these terms the process of war should be stayed,
:and their conquerors, upon this submission, were to be their
protectors, v. 10, 11. Some think that even the seven nations
of Canaan were to have this offer of peace made them ; and
the offer was no jest or mockery, though it was of the Lord to
charden their hearts, that they should not accept it, Josh. xi. 20.
Others think that they are excluded, v. 16. not only from the
‘benefit of that law, v. 13. which confines military execution
to the males only, but from the benefit of this also, which
allows not to make war till peace was refused. And I see not
how they could proclaim peace to those who by the law were
to be utterly rooted out, and to whom they were to show no
mercy, ch. vii. 2. But for any other nation which they made
war upon, either for the enlarging of their coast, the avenging
of any wrong done, or the recovery of any right denied, they
Jmust first proclaim peace to them. Let this show, 1. God’s
:grace in dealing with sinners: though he might most justly
and easily destroy them, yet, having no pleasure in their ruin,
‘he proclaims peace, and beseeches them to be reconciled ; so
'that they who lie most obnoxious to his justice, and ready to
rfall as sacrifices to it, if they make him an answer of peace,
and open to him, upon condition that they will be tributaries
and servants to him, shall not only be saved from ruin, but
incorporated with his Israel, as fellow-citizens with the saints.
2. Let it show us our duty in dealing with our brethren : if
cany quarrel happen, let us not only be ready to hearken to the
Aproposals of peace, but forward to make such proposals. We
should never make use of the law, till we have first tried to
*accommodate matters in variance amicably, and without ex-
pense and vexation. We must be for peace, whoever are for
‘War. $ -
II. If the offers of peace were not accepted, then they must
{proceed to push on the war. And let those to whom God
coffers peace, know, that if they reject the offer, and take not
the benefit of it within the time limited, judgment will rejoice
-against mercy in the execution, as much as now mercy rejoices
-against judgment in the reprieve. In this case here, 1. There
Wis a promise implied, that they should be victorious. It is
“taken for granted, v. 13. that the Lord their God would deliver
cit into their hands. Note, Those enterprises which we under-
take by a divine warrant, and prosecute by a divine direction,
‘We may expect to succeed in. If we take God’s method, we
“shall have his blessing. 2. They are ordered, in honour to
the public justice, to put all the soldiers to the sword, for them
I understand by every male, v. 13. all that bore arms, (as all
then did, that were able.) But the spoil they are allowed to
"take to themselves, v. 14. in which were reckoned the women
and children. . Note, A justifiable property is acquired in that
which is won in lawful war; God himself owns the title, the
Lord thy God gives it thee, and therefore he must be owned in
11t, Ps. xliv. 3. - -
III. The nations of Canaan are excepted from the merciful
"provisions made by this law. Remnants might be left of the
“cities that were very far off, v. 15. because by them they were
“not in so much danger of being infected with idolatry : nor
was their country so directly and immediately intended in the
..promise. But of the cities which were given to Israel for an
- inheritance, no remnants must be left of their inhabitants, v.
16. for it put a slight upon the promise to admit Canaanites
to share with them in the peculiar land of promise. And for
another reason they must be utterly destroyed, v. 17. Because
“singe, it could not be expected that they should be cured of
‘their idolatry, if they were left with that plague-sore upon
‘them, they would be in danger of infecting God’s Israel, who
were too apt to take the infection, v. 18. They will teach you
to do after their abominations, to introduce their customs into
the worship of the God of Israel, and by degrees to forsake
shim and to worship false gods; for those that dare violate the
‘second commandment, will not long keep to the first. Strange
worships open the door to strange deities.
Lastly, Care is here taken, that in the besieging of cities
there should not be any destruction made of fruit-trees, v.
*9, 20. In those times, when besiegers forced their way, not,
ºve “w” sea..º.
as now, with bombs and cannon-ball, but with battering rams,
they had occasion for much timber in carrying on their sieges"
now because, in the heat of war, men are not apt to consider,
as they ought, the public good, it is expressly provided that
fruit-trees should not be used as timber-trees. That reason,
for the tree of the field is man's, (the word life we supply,) all
the ancient versions, the Septuagint, Targums, &c. read, For
is the tree of the field a man 2 Or, The tree of the field is not
a man, that it should come against thee in the siege, or, retire
from thee into the bulwark. “Do not brutishly vent thy rage
against the trees that can do thee no harm.” But our trans-
lation seems most agreeable to the intent of the law ; and it
teaches us, 1. That God is a better friend to man than he is to
himself; and God’s law, which we are apt to complain of as
a heavy yoke, consults our interest and comfort, while our
own appetites and passions, which we are so indulgent of, are
really enemies to our welfare. The intent of many of the
divine precepts is, to restrain us from destroying that which
is our life and food. 2. That armies, and their commanders,
are not allowed to make what desolation they please in the
countries that are the seat of war. Military rage must always
be checked and ruled with reason. War, though carried on
with never so much caution, is destructive enough, and should
not be made more so than is absolutely necessary. Generous
spirits will show themselves tender, not only of men's lives,
but of their livelihoods: for though the life is more than meat,
yet it will soon be nothing without meat. 3. The Jews under-
stand this as a prohibition of all wilful waste upon any ac-
count whatsoever. No fruit-tree is to be destroyed, unless it
be barren, and cumber the ground. “Nay,” they maintain,
“whoso wilfully breaks vessels, tears clothes, stops wells, pulls
down buildings, or destroys meat, transgresses this law, Thow
shall not destroy.” Christ took care that the broken meat
should be gathered up, that nothing might be lost. Every
creature of God is good, and as nothing is to be refused, so
nothing is to be abused. We may live to want what we care-
lessly waste. -
CHAP. XXI.
In this chapter provision is made, I. For the putting away of the guilt of
blood from the land, when he that shed it was fied from justice, v. 1-9.
II. For the preserving of the honour of a captive-maid, v. 10–14
III. For the securing of the right of a first-born son, though he were not
a favourite v. 15–17. IP. For the restraining and punishing of a re-
bellious son, v. 18–21. P. For the maintaining of the honour of human
bodies, which must not be hanged in chains, but decently buried, even the
bodies of the worst malefactors, v. 22, 23. - .
1 TF one be found slain in the land which the
Lord thy God giveth thee to possess it, lying
in the field, and it be not known who hath slain him;
2 Then thy elders and thy judges shall come forth,
and they shall measure unto the cities which are
round about him that is slain : 3 And it shall be,
that the city which is next unto the slain man, even
the elders of that city shall take an heifer which
hath not been wrought with, and which hath not
drawn in the yoke; 4 And the elders of that city
shall bring down the heifer unto a rough valley, which
is neither eared nor sown, and shall strike off the
heifer’s neck there in the valley : 5 And the priests
the sons of Levi shall come near, (for them the LORD
thy God hath chosen to minister unto him, and to
bless in the name of the Lo RD,) and by their word
shall every controversy and every stroke be tried. 6
And all the elders of that city, that are next unto
the slain man, shall wash their hands over the heifer
that is beheaded in the valley : 7 And they shali
answer and say, Our hands have not shed this blood,
neither have our eyes seen it. 8 Be merciful, O
LoRD, unto thy people Israel, whom thou hast re-
deemed ; and lay not innocent blood unto thy people
of Israel’s charge. And the blood shall be forgiven
them. 9 So shalt thou put away the guilt of inno-
cent blood from among you, when thou shalt do that
which is right in the sight of the LoRD. ... ',
Care had been taken by some preceding laws for the vigor-
ous and effectual prosecution of a wilful murderer, ch. xix.
11, &c. the putting of whom to death was the putting away of
the guilt of blood from the land ; but if that could not be
doné, the murderer not being discovered, they must not think
that the land was in no danger of contººns any pollution,
BEFORE CHRIST, 1451.
Laws in case of murder.
DEUTERONOMY, xxi.
because it was not through any neglect of theirs that the mur-
derer was unpunished ; no, a great solemnity is here provided
for the putting away of the guilt, as an expression of their
dread and detestation of that sin. - -
I. The case supposed is, that one is found slain, and it is not
known who slew him, v. 1. The providence of God has some-
times wonderfully brought to light these hidden works of dark-
ness, and by strange occurrences the sin of the guilty has
found them out; insomuch that it is become a proverb, Mur-
der will out ; but it is not always so ; now and then the devil’s
promises of secrecy and impunity in this world are made good;
yet it is but for a while : there is a time coming, when secret
murders will be discovered ; the eurth shall disclose her blood,
Isa. xxvi. 21. upon the inquisition which justice makes for it;
and an eternity coming, when they that escaped punishment
from men, will lie under the righteous judgment of God.
And the impunity with which so many murders and other
wickednesses are committed in this world, makes it necessary
that there should be a day of judgment, to require that which
is past, Eccl. iii. 15. - -
II. Directions are given concerning what is to be done in
this case. It is taken for granted that a diligent search had
been made for the murderer, witnesses examined, and circum-
stances strictly inquired into, that if possible they might find
out the guilty person ; but if, after all, they could not trace it
out, nor fasten the charge upon any, then, -
1. The elders of the mert city (that had a court of three-and-
twenty in it) were to concern themselves about this matter.
If it were doubful which city was next, the great Sanhedrim
were to send commissioners to determine that matter, by an
exact measure, v. 2, 3. Note, Public persons must be solicit-
ous about the public good : and those that are in power and
reputation in cities, must lay out themselves to redress griev-
ances, and reform what is amass in the country and neigh-
bourhood that lie about them. Those that are next to them,
should have the largest share of their good influence, as mi-
nisters of God for good. - -
2. The priests and Levites must assist and preside in this
Solemnity, v. 5. that they might direct the management of it
in all points according to the law, and particularly might be
the people’s mouth to God in the prayer that was to be put
up on this sad occasion, v. 8. God being Israel’s King, his
ministers must be their magistrates, and by their word, as the
mouth of the court, and learned in the laws, every controversy
must be tried. It was their privilege that they had such
guides, overseers, and rulers, and their duty to make use of
them upon all occasions, especially in sacred things, as this
WalS.
3. They were to bring a heifer down into a rough and un-
occupied valley, and to kill it there, v. 3, 4. This was not a
sacrifice, (for it was not brought to the altar,) but a protesta-
tion, that thus they would put the murderer to death, if they
had him in their hands. The heifer must be one that had not
drawn in the yoke, to signify (say son e) that the murderer
was a son of Belial : it must be brought into a rough valley,
to signify the horror of the fact, and that the defilement which
blood brings upon a land, turns it into barrenness. And the
Jews say, that unless, after this, the murderer was found out,
this valley where the heifer was killed was never to be tilled
OI SOWI).
4. The elders were to wash their hands in water over the
heifer that was killed, and to profess not only that they had
not shed this innocent blood themselves, but that they knew
not who had, (v. 6, 7.) nor had knowingly concealed the
murderer, helped him to make his escape, or had been any
way aiding or abetting. To this custom David alludes, Ps.
xxvi. 6. I will wash my hands in innocency ; but if Pilate had
an eye to it, Matt. xxvii. 24. he wretchedly misapplied it, when
he condemned Christ, knowing him to be innocent, and yet
acquitted himself from the guilt of innocent blood. Protesta-
tio mon valet contra factum—Protestations are of no avail, when
contradicted by fact. - -
5. The priests were to pray to God for the country and
nation, that God would be merciful to them, and not bring
upon them the judgments which the connivance at the sin of
murder would deserve, v. 8. It might be presumed that the
murderer was either one of their city, or was now harboured
in their city; and therefore they must pray that they might
not fare the worse for his being among them, Numb. xvi. 22.
Be merciful, O Lord, to thy people Israel. Note, When we
hear of the wickedness of the wicked, we have need to cry
'earnestly to God for mercy for our land, which groans and
trembles under it. We must empty the measure by our pray-
•ers, which others are filling by their sins.
Now inns solem; was appointed, (1.) That 1 might give
occasion to common and public discourse concerning the mur-
der, which perhaps might some way or other occasion the dis-
covery of it. (2.) That it might possess people with a dread
of the guilt of blood, which defiles not only the conscience:
of him that sheds it, (this should engage us all to pray with
David, Deliver me from blood-guiltiness,) but the land in which
it is shed. It cries to the magistrate for justice on the crimi-
nal ; and if that cry be not heard, it cries to heaven for judg-
ment on the land. If there must be so much care employed
to save the land from guilt, when the murderer was not
known, it was certainly impossible to secure it from guilt, if
the murderer was known and yet protected. All would be
taught by this solemnity, to use their utmost care and dili-
gence, to prevent, discover, and punish murder. Even the:
heathen mariners dreaded the guilt of blood, Jonah i. 14.
(3.) That we might all learn to take heed of partaking in
other men's sins, and making ourselves accessary to them &
post facto—-after the fact, by countenancing the sin or sinner,
and not witnessing against it in our places. We have fellow-
ship with the unfruitful works ºf darkness, if we do not reprove.
them rather, and bear our testimony against them ; the re-
pentance of the church of Corinth for the sin of one of their
members, produced such a carefulness, such a clearing of
themselves, such a holy indignation, fear, and revenge, (2 Cor.
vii. 11.) as were signified by the solemnity here appointed.
10 When thou goest forth to war against thine
enemies, and the Lo RD thy God hath delivered them,
into thine hands, and thou hast taken them captive,
11 And seest among the captives a beautiful woman,
and hast a desire unto her, that thou wouldest have
her to thy wife; 12 Then thou shalt bring her home:
to thine house : and she shall shave her head, and
pare her nails; 13 And she shall put the raiment:
of her captivity from off her, and shall remain in
thine house, and bewail her father and her mother
a full month ; and after that thou shaft go in unto,
her, and be her husband, and she shall be thy wife...
14 And it shall be, if thou have no delight in her,
then thou shalt let her go whither she will; but thou
shalt not sell her at all for money, thou shalt not
make merchandise of her, because thou hast hum-
bled her.
By this law a soldier is allowed to marry his captive, if he
pleased. For the hardness of their hearts, Moses gave them.
this permission, lest, if they had not liberty given them to
marry such, they should have taken liberty to defile themselves;
with them, and by such wickedness the camp would have
been troubled. The man is supposed to have a wife already,.
and to take this wife for a secondary wife, as the Jews called.
them. This indulgence of men's inordinate desires, in which,
their hearts walked after their eyes, is by no means agreeable.
to the law of Christ, which therefore in this respect, among:
others, far exceeds in glory the law of Moses. The gospel;
permits not him that has one wife to take another, for from
the beginning it was not so : the gospel forbids looking upon.
a woman, though a beautiful one, to lust after her, and
commands the mortifying and denying of all irregular de-
sires, though it be as uneasy as the cutting off of a right ,
hand ; so much does our holy religion, more than that of
the Jews, advance the honour, and support the dominion of
the soul over the body, the spirit over the flesh, consonant
to the glorious discovery it makes of life and immortality,
and the better hope. - -
But though military men were allowed this liberty, yet care
is here taken that they should not abuse it, that is,
I. That they should not abuse themselves by doing it too,
hastily, though the captive was never so desirable, “If thow
wouldest have her to thy wife, v. 10, 11. it is true, thou needest
not ask her parents’ consent, for she is thy captive, and is at
thy disposal. But, l: Thou shalt have no familiar intercourse,
till thou hast married her.” . This allowance was designed to:
gratify, not a filthy brutish lust, in the heat, and fury of its
rebellion against reason and, virtue, but an honourable and
generous affection to a comely and amiable person, though in
distress; therefore he may make her his wife if he will, but
he must not deal with her as with a harlot. 2. “Thou shalt
not marry her of a sudden, but keep her a full month in thy
house,” v. 12, 13. This he must do, either, (1.) That he may
try to take his affection off from her ; for he must know, that,
though in marrying her, he does not do ill, (so the law then,
stood,) yet, in letting her alone, he does much better. Let
BEFoEE CHRIST, 1451.
Of the rebellious son.
DEUTER ONOMY, XXI.
*—
her therefore shave her head, that he might not be enamoured
with her locks, and let her mails grow, (so the margin reads
it,) to spoil the beauty of her hand. Quicquid amas, cupias
mon placuisse nimis—We show.ld moderate our affection for those
things which we are tempted to love inordinately. Or rather,
(2.) This was done in token of her renouncing idclatry, and
becoming a proselyte to the Jewish religion. The shaving of
her head, the paring of her nails, and the changing of her
apparel, signified her putting off her former conversation,
which was corrupt in her ignorance, that she might become
a new creature. She must remain in his house to be taught
the good knowledge of the Lord, and worship of him : the
Jews say that if she refused, and continued obstinate in
idolatry, he must not marry her. Note, The professors of
religion must not be unequally yoked with unbelievers, 2
Cor. vi. 14. -
II. It is likewise provided that they should not abuse the
poor captive. 1. She must have time to bewail her father and
"mother, from whom she was separated, and without whose
consent and blessing she is now likely to be married, and
perhaps to a common soldier of Israel, though in her country
never so nobly born and bred. To force a marriage till
these sorrows were digested, and in some measure got over,
and she was better reconciled to the land of her captivity, by
being better acquainted with it, would be very unkind. She
must not bewail her idols, but be glad to part with them ; to
her near and dear relations only her affection must be thus in-
dulged. 2. If, upon second thoughts, he that had brought
her to his house with a purpose to marry her, changed his mind
and would not marry her, he might not make merchandise of
her, as of his other prisoners, but must give her liberty to re-
turn, if she pleased, to her own country, because he had
humbled her, and afflicted her, by raising expectations, and
then disappointing them, v. 14. having made a fool of her,
he might not make a prey of her. This intimates how bind.
ing the laws of justice and honour are, particularly in the pre-
tensions of love, the courting of affections, and the promises
of marriage, which are to be looked upon as solemn things
that have something sacred in them, and therefore are not to
be jested with.
15 If a man have two wives, one beloved, and
another hated, and they have born him children,
both the beloved and the hated; and if the first-born
Son be hers that was hated: 16 Then it shall be,
when he maketh his sons to inherit that which he
hath, that he may not make the son of the beloved
first-born before the son of the hated, which is indeed
the first-born : , 17 But he shall acknowledge the
son of the hated for the first-born, by giving him a
double portion of all that he hath : for he is the
beginning of his strength, the right of the first-born
is his. -
This law restrains men from disinheriting their eldest sons,
out of mere caprice, and without just provocation.
1. The case here put, v. 15. is very instructive. (1.) It
shows the great mischief of having more wives than one, which
the law of Moses did not restrain, probably, in hopes that
men's own experience of the great inconvenience of it in fa-
milies, would at last put an end to it, and make them a law
to themselves. Observe the supposition here. If a man
have two wives, it is a thousand to one but one of them is be-
loved and the other hated, that is, manifestly loved less, as
Leah was by Jacob, and the effect of this cannot but be strifes
and .. envy, confusion, and every evil work, which
Could not but create a constant uneasiness and vexation to the
husband, and involve him both in sin and trouble. Those do
much better consult their own ease and satisfaction, who ad-
here to God's law, than those who indulge their own lusts.
(2.) It shows how Providence commonly sides with the weak-
£st, and gives more abundant honour to that part which lacked 5
for the first-born son is here supposed to be hers that was
hated, it was so in J acob's family, because the Lord saw that
Leah was hated, Gen. xxix. 31. The great Householder wisely
gives to each his dividend of comfort; if one had the honour
to be the beloved wife, it often proved that the other had the
honour to be the mother of the first-born.
.2. The law in this case is still binding to parents; they must
give their children their right without partiality. In the case
supposed, the eldest son, though the son of the less beloved
wife, must have his pirth-right privilege, which was a double
P9rtion of the father's estate, because he was the beginning of
his strength, that is, in him his family began to be strength-
VoI. I. 3 P
ened, and his quiver began to be filled with the arrows of as
mighty man, Ps. cxxvii. 4. and therefore the right of the first-
born is his, v. 16, 17. Jacob had indeed deprived Reuben of:
his birthright, and given it to Joseph, but it was because
Reuben had forfeited the birthright by his incest, not because:
he was the son of the hated ; now lest that which Jacob did:
justly should be drawn into a precedent, for others to do the
same thing unjustly, it is here provided that when the father.
makes his will, or otherwise settles his estate, the child shall.
not fare the worse for the mother's unhappiness in having less-
of her husband’s love, for that was not the child’s fault.
Note, (1.) Parents ought to make no other difference in dis-
pensing their affections among their children, than what they:
see plainly God makes in dispensing his grace among them.
(2.) Since it is the pi ovidence of God that makes heirs, the:
disposal of providence in that matter must be acquiesced in,
and not opposed. No son should be abandoned by his father,
till he manifestly appear to be abandoned of God, which us.
hard to say of any while there is life.
18 If a man have a stubborn and rebellious son,.
which will not obey the voice of his father, or the
voice of his mother, and that, when they have chas-
tened him, will not hearken unto them ; 19 Then,
shall his father and his mother lay hold on him, and
bring him out unto the elders of his city, and unto
the gate of his place : 20 And they shall say unto.
the elders of his city, This our son is stubborn and
rebellious; he will not obey our voice ; he is a glutton,
and a drunkard. 21 And all the men of his city
shall stone him with stones, that he die : so shalt:
thou put evil away from among you : and all Israe;
shall hear, and fear. 22 And if a man have com—
mitted a sin worthy of death, and he be to be put to:
death, and thou hang him on a tree; 23 His body
shall not remain all night upon the tree, but thou,
shalt in any wise bury him that day ; (for he that is:
hanged is accursed of God;) that the land be not
defiled, which the LoRD thy God giveth thee for an
inheritance.
Here is, I. A law for the punishing of a rebellious son,
Having in the former law provided that parents should not
deprive their children of their right, it was fit that it should:
next be provided that children withdraw not the honour and;
duty which are owing to their parents, for there is no partiality
in the divine law. -
1. Observe, How the criminal is here described. He is a
stubborn and rebellious son, v. 18. No child was to fare the
worse for the weakness of his capacity, the slowness or dulness.
of his understanding, but for his wilfulness and obstimacy. In
he carry himself proudly and insolently toward his parents,.
contemn their authority, slight their reproofs and admonitions,
disobey the express commands they give him for his own good,.
hate to be reformed by the correction they give him, shame-
their family, grieve their hearts, waste their substance, and
threaten to ruin their estate by riotous living ; this is a stub-
born and rebellious son. He is particularly supposed, v. 20. tº
be a gluttom or a drunkard. This intimates either, (1.) That'
these were sins which his parents did in a particular manner
warn him against, and therefore that in these instances there.
was a plain evidence that he did not obey their voice. Lemuek.
had this charge from his mother, Prov. xxxi. 4. Note, In the
education of children, great care should be taken to suppress
all inclinations to drunkenness, and to keep them out of the:
way of temptations to it, in order hereunto they should be:
possessed betimes with a dread and detestation of that beastly
sin, and taught betimes to deny themselves. Or, (2.) That,
his being a glutton and a drunkard was the cause of his inso-
lence and obstinacy toward his parents. Note, There is no-
thing that draws men into all manner of wickedness, and
hardens them in it, more certainly and fatally, than drunken-
ness does. . When men take to drink, they forget the law,
(Prov. xxxi. 5.) even that fundamental law of honouring:
parents. • *
2. How this criminal is to be proceeded against. His own.
father and mother are to be his prosecutors, v. 19, 20. They
might not put him to death themselves, but they must com-
plain of him to the elders of the city, and the complaint must
needs be made with a sad heart, This owr son is stubborn and,
rebellious. Note, Those that give up themselves to vice and
wickedness, and will not be reclaimed, forfeit their interest in,
the natural affections of their nearest ºons ; the instru-
'ſ tº
BEFoEE CHRIST, 1451.
DEUTER ON O MY, XXII. The punishment of murder.
sº-
ments of their being justly become the instruments of their
destruction. The children that forget their duty, must thank
themselves, and not blame their parents, if they are regarded
with less and less affection. And how difficult soever tender
parents now find it to reconcile themselves to the just punish-
ment of their rebellious children, in the day of the revelation
of the righteous judgment of God, all natural affection will be
so entirely swallowed up in divine love, that they will acqui-
esce even in the condemnation of those children, because
, God will be therein for ever glorified.
3. What judgment is to be executed upon him ; he must be
gublicly stoned to death by the men of his city, v. 21. And
thus, (1.) The paternal authority was supported, and God,
our common Father, showed himself jealous for it, it being
one of the first and most ancient streams derived from him
that is the Fountain of all power. (2.) This law, if duly exe-
cuted, would early destroy the wicked of the land, Ps. ci. 8. and
prevent the spreading of the gangrene, by cutting off the cor-
rupt part betimes; for those that were bad members of fami-
$ies, would never make good members of the commonwealth.
(3.) It would strike an awe upon children, and frighten them
into obedience to their parents, if they would not otherwise
be brought to their duty, and kept in it. All Israel shall hear.
The Jews say, “The elders that condemned him, were to
‘send notice of it in writing all the nation over, In such a court,
such a day, we stoned such a one, because he was a stubborn and
rebellious son.”
“our courts there is an exact record kept of the condemnation
of criminals in perpetuam rei memoriam—that the memorial
onay never be lost, so there might be public and authentic
whotice given in print to the kingdom, of such condemnations,
and the executions upon them, by the elders themselves, in
terrorem—that all may hear and fear.
II. A law for the burying of the bodies of malefactors that
were hanged, v. 22. The hanging of them by the neck till
the body was dead, was not used at all among the Jews, as
with us; but of such as were stoned to death, if it were for
blasphemy, or some other very execrable crime, it was usual,
by order of the judges, to hang up the dead bodies upon a
post, for some time, as a spectacle to the world, to express
•he ignominy of the crime, and to strike the greater torror
'upon others, that they might not only hear and fear, but see
and fear. Now it is here provided that whatever time of the
day they were thus hung up, at sun-set they should be taken
“down and buried, and not left to hang out all night ; suffi-
cient (says the law) to such a man is this punishment ; hitherto
§et it go, but no further. Let the malefactor and his crime be
hid in the grave. 4.
Now, 1. God would thus preserve the nonour of human
bodies, and tenderness toward the worst of criminals. The
time of exposing dead bodies thus is limited, for the same
reason that the number of stripes was limited by another law,
dest thy brother seem vile unto thee. Punishing beyond death
God reserves to himself; as for man, there is no more than he
can do. Whether therefore the hanging of malefactors in
<chains, and setting up their heads and quarters, be decent
among christians that look for the resurrection of the body,
‘may perhaps be worth considering. 2. Yet it is plain there
was something ceremonial in 1t; by the law of Moses, the
touch of a dead body was defiling, and therefore dead bodies
imust not be left hanging up in the country, because, by the
-Same rule, that would defile the land. But, 3. There is one
reason here given which has reference to Christ, He that is
‘hanged, is accursed of God, that is, it is the highest degree of
“disgrace and reproach that can be done to a man, and proclaims
him under the curse of God as much as any external punish-
-rment can. They that see him thus hang between heaven and
•earth, will conclude him abandoned of both, and unworthy of
either ; and therefore let him not hang all night, for that will
carry it too far.
redeemed us from the curse of the law, by being himself made
a curse for us, illustrates it by comparing this brand here put
on him that was hanged on a tree, with the death of Christ,
‘Gal. iii. 13. Moses, by the spirit, uses this phrase of being
accursed of God, when he means no more than being treated
most ignominiously, that it might afterward be applied to the
death of Christ, and might show that in it he underwent the
curse of the law for us, which is a great enhancement of his
Hove, and a great encouragement to our faith in him. And (as
the excellent Bishop Patrick well observes) this passage is
applied to the death of Christ, not only because he bare our
sins and was exposed to shame, as these malefactors were that
were accursed of God, but because he was in the evening
taken down from the cursed tree and buried, (and that by the
ºvarticular care of the Jews, with an eye to this law, John xix.
And I have sometimes wished, that as in all
Now the apostle, showing how Christ has.
31.) in token that now, the guilt being removed, the law was
satisfied, as it was when the malefactor had hanged till Sun-
set ; it demanded no more. Then he ceased to be a curse,
and those that are his. And as the land of Israel was pure
and clean, when the dead body was buried, so the church is
washed and cleansed by the complete satisfaction which thus
Christ made. **.
- CHAP. XXII. -
The laws of this chapter provide. I. For the preservation of charity and
good neighbourship, in the care of strayed or fallen cattle, v. 1–4. II.
For the preservation of order and distinction ; that men and women should
not wear one another's clothes, v. 5. and that other needless mixtures
should be avoided, v. 9—ll. III. For the preservation of birds, v. 6,
7. IP. Of life, v. 8, V. Of the commandments, v. 18. WI. Of the
reputation of a wife abused if she were innocent, v. 13–19. but for her
punishment if guilty, v. 20, 21. PTI. For the preservation of the
chastity of wives, v.22. Virgins bethrothed, v. 23–27, or not betrothed,
v. 28 29. And lastly, against incest, v. 30. - tº
l HOU shalt not see thy brother’s ox or his
sheep go astray, and hide thyself from them :
thou shalt in any case bring them again unto thy
brother. 2 And if thy brother be not nigh unto thee,
or if thou know him not, then thou shalt bring it
unto thine own house, and it shall be with thee until
thy brother seek after it, and thou shalt restore it to
him again. 3 In like manner shalt thou do with
his ass; and so shalt thou do with his raiment; and
with all lost things of thy brother’s which he hath lost,
and thou hast found, shalt thou do likewise : thou
mayest not hide thyself. 4 Thou shalt not see thy
brother's ass or his ox fall down by the way, and
hide thyself from them : thou shalt surely help him
to lift them up again.
The kindness that was commanded to be shown in reference
to an enemy, Exod. xxiii. 4, &c. is here required to be much
more done for a neighbour, though he were not an Israelite,
for the law is consonant to natural equity. e
1. That strayed cattle should be brought back, either to the
owner, or to the pasture out of which they had gone astray, v.
1,2. This must be done, in pity to the very cattle, which,
while they wandered, were exposed ; , and in civility and
respect to the owner, nay, and in justice to him, for it was
doing as we would be done by, which is one of the funda-
mental laws of equity. Note, Religion teaches us to be
neighbourly, and to be ready to do all good offices, as we have
opportunity, to all men. In doing this, (1.) They must not
mind trouble, but if they knew not who the owner was, must
take it home, and feed it till the owner was found. If such
care must be taken of a neighbour's ox or ass going astray,
much more of himself going astray from God and his duty;
we should do our utmost to convert him, Jam, v. 19. and re-
store him, considering ourselves, Gal. vi. 1. -
2. That lost goods should be brought to the owner, v.3.
The Jews say, “He that found the lost goods, was to give
public notice of them by the common crier three or four times,
according to the usage with us; if the owner could not be
found, he that found the goods might convert them to his ºwn
use;” but (say some learned writers) in this case he would do
very well to give the value of the goods to the poor, .
3. That cattle in distress should be helped, v. 4. This must
be done, both in compassion to the brute-creatures, for a
merciful man regardeth the life of a beast, though it be not his
own, and in love and friendship to our neighbour, not know-
ing how soon we may have occasion for his help. If one
member may say to another, “I have at present no need of
thee,” it cannot say, “I never shall.” . . . . . . .
5 The woman shall not wear that which pertaineth
unto a man, neither shall a man put on a woman’s
garment: for all that do so are abomination unto
the Lord thy God. 6 If a bird’s nest chance to be
before thee in the way in any tree, or on the ground,
whether they be young ones or eggs, and the dam
sitting upon the young or upon the eggs, thou shalt
not take the dam with the young : 7 But thou
shalt in any wise let the dam go, and take the young
to thee; that it may be well with thee, and that thou
mayest prolong thy days. 8. When thou buildest a
new house, then thou shalt make a battlement for
thy roof, that thou bring not blood upon thine house,
if any man fall from thence. 9. Thou shalt not sow
: i
BEFoRE CIIRIST, 1451.
Various injunctions.
DEUTERONOMY, XXII.
thy vineyard with divers seeds; lest the fruit of thy
seed which thou hast sown, and the fruit of thy
vineyard, be defiled. 10 Thou shalt not plow with
an ox and an ass together. 11 Thou shalt not wear
a garment of divers sorts, as of woollen and linen
together. 12 Thou shalt make thee fringes upon
the four quarters of thy vesture, wherewith thou
coverest thyself.
Here are several laws in these verses, which seem to stoop
wery low, and to take cognizance of things mean and minute ;
men’s laws commonly do not so ; De minimis non curat let—
The law takes no cognizance of little things; but because God’s
providence extends itself to the smallest affairs, his precepts
do so, that even in them we may be in the fear of the Lord, as
we are under his eye and care. And yet the significancy and
tendency of these statutes, which seem little, are such, that,
notwithstanding their minuteness, being found among the
ºthings of God's law, which he has written to us, they are to
be accounted great things.
I. The distinction of sexes by the apparel is to be kept up,
for the preservation of our own and our neighbour's chastity,
Q. 5. Nature itself teaches that a difference be made between
them in their hair, 1 Cor. xi. 14. and by the same rule, in
their clothes, which therefore ought not to be confounded,
either in ordinary wear, or occasionally. To befriend a law-
ful escape or concealment, it may be done; but whether for
;Sport, or in the acting of plays, is justly questionable. 1.
Some think it refers to the idolatrous custom of the Gentiles :
in the worship of Venus, women appeared in armour, and
men in women's clothes; this, as other such superstitious
visages, is here said to be an abomination to the Lord. 2. It
forbids the confounding of the dispositions and affairs of the
:Sexes; men must not be effeminate, nor do the women’s work
in the house; nor must women be viragos, pretend to teach or
4tswrp. authority, 1 Tim. ii. 11, 12. , 3. Probably, this con-
founding of garments had been used to gain opportunity of
Committing uncleanness, and is therefore forbidden : for those
that would be kept from sin, must keep themselves from all
occasions of it and approaches to it.
II. In taking a bird’s nest the dam must be let go, v. 6, 7.
The Jews say, “This is the least of all the commandments of
the law of Moses,” and yet the same promise is here made to the
observance of it, that is made to the keeping of the fifth com-
mandment, which is one of the greatest, that it may be ell
with thee, and that thow mayest prolong thy days: for as dis-
obedience in a small matter shows a very great contempt of
the law; so obedience in a small matter shows a very great
regard to it. He that let go a bird out of his hand, (which
was worth two in the bush,) purely because God bid him, in
that made it to appear that he esteemed all God’s precepts con-
'cerning all things to be right, and that he could deny himself
£ather than sin against God. But doth God take care for birds?
| Cor. ix. 9. Yes, certainly ; and perhaps to this law our
Saviour alludes, Luke xii. 6. Are not five sparrows sold for two
ſº and not one of them is forgotten before God f This
law, 1. Forbids us to be cruel to the brute-creatures, or to
take a pleasure in destroying them. Though God has made
qus wiser than the fowls of heaven, and given us dominion over
them, yet we must not abuse them, nor rule them with rigour.
Let go the dam to breed again; destroy it not, for a blessing is
ºn it, Isa. lxv. 8. 2. It teaches us compassion to those of our
9Wn kind, and to abhor the thought of every thing that looks
barbarous and cruel, and ill-natured, especially toward those
of the weaker and tender sex, which always ought to be treated
With the utmost respect, in consideration of the sorrows wherein
they bring forth children. It is spoken of as an instance of
the most inhuman cruelty, that the mother was dashed to pieces
*pon her childrén, Hos. x. 14. and that the women with child
were ript up, Amos i. 13. 3. It further intimates, that we
imust not take advantage against any, from their natural affec-
tion, and the tenderness of their disposition, to do them an
injury. The dam could not have been taken, if her concern
for her eggs or young (unlike to the ostrich) had not detained
ber upon the nest, when otherwise she could easily have se-
ºured herself by flight. Now, since it is a thousand pities
that she should fare the worse for that which is her praise, the
ław takes care that she shall be let go. The remembrance of
this may, perhaps, some time or other keep us from doing a
hard or unkind thing to those whom we have at our mercy.
, III. In building a house, care must be taken to make it safe,
that none might receive mischief by falling from it, v. 8. Thé
roofs of their houses were flat for people to walk on, as ap-
Pears by many scriptures; Ilow, lest any, through careless-
--sº
ness, should fall off them, they must compass them with
battlements, which (the Jews say) must be three feet and a
half high ; if this were not done, and mischief followed, the
owner, by his neglect, brought the guilt of blood upon his
house. See here, 1. How precious men’s lives are to God,
who protects them, not only by his providence, but by his law.
2. How precious, therefore, they ought to be to us, and what
care we should take to prevent hurt from coming to any per-
son. The Jews say, that by the equity of this law, they were
obliged (and so are we too) to fence, or remove, every thing
by which life may be endangered, as to cover draw-wells,
keep bridges in repair, and the like ; lest if any perish through
out omission, their blood be required at our hand.
IV. Odd mixtures are here forbidden, v. 9, 10. Much of
this we met with before, Lev. xix. 19. There appears not any
thing at all of moral evil in these things, and therefore we now
make no conscience of sowing wheat and rye together, plough-
ing with horses and oxen together, and wearing linsey-woolsey
garments; but hereby is forbidden either, 1. A conformity to
Some idolatrous customs of the heathen. Or, 2. That which
is contrary to the plainness and purity of an Israelite. They
must not gratify their own vanity and curiosity by putting
those things together, which the Creator in infinite wisdom
had made asunder : they must not be unequally yoked with
unbelievers; nor mingle themselves with the unclean, as an
ox with an ass. Nor must their profession and appearance in
the world be motley, or party-coloured, but all of a piece, all
of a kind. , ,
V. The law concerning fringes upon their garments, and
memorandums of the commandments, which we had before,
Numb. xv. 38, 39. is here repeated, v. 12. By these they
were distinguished from other people, so that it might be said,
upon the first sight, There goes an Israelite ; which taught
them not to be ashamed of their country, or the peculiarities
of their religion, how much soever their neighbours looked
upon them and it with contempt : and they were also put in
mind of the precepts, upon the particular occasions to which
they had reference ; and perhaps the law is repeated here,
because the precepts immediately foregoing seemed so minute,
that they were in danger of being overlooked and forgotten.
The fringes will remind you not to make your garments of
linen and woollen, v. 11.
13 If any man take a wife, and go in unto her,
and hate her, 14 And give occasion of speech.
against her, and bring up an evil name upon her,
and say, I took this woman, and, when I came to
her, I found her not a maid : 15 Then shall the
father of the damsel, and her mother, take and bring
forth the tokens of the damsel’s virginity unto the
elders of the city in the gate: 16 And the damsel’s
father shall say unto the elders, I gave my daughter
unto this man to wife, and he hateth her; 17 And,
lo, he hath given occasions of speech against her,
saying, I found not thy daughter a maid; and yet
these are the tokens of my daughter’s virginity: And
they shall spread the cloth before the elders of the
city. 18 And the elders of that city shall take that
man, and chastise him ; 19 And they shall amerce
him in an hundred shekels of silver, and give them
unto the father of the damsel, because he hath
brought up an evil name upon a virgin of Israel :
and she shall be his wife ; he may not put her away
all his days. 20 But if this thing be true, and the
tokens of virginity be not found for the damsel : 21
Then they shall bring out the damsel to the door of
her father’s house, and the men of her city shall
stone her with stones that she die; because she hath
wrought folly in Israel, to play the whore in her
father’s house; so shalt thou put evil away from
among you. 22 If a man be found lying with a
woman married to an husband, then they shall both
of them die, both the man that lay with the woman.
and the woman: so shalt thou put away evil from
Israel. 23 If a damsel that is a virgin be betrothed
unto an husband, and a man find her in the city,
and lie with her; 24 Then ye shall bring them
both out unto the gate of that city, ;" ye shall stone
'475
BEFor E CHRIST, 1451. DEUTER ONOMY, XXIII.
Various laws
*—
them with stones that they die; the damsel because
she cried not, being in the city.; and the man, be-
cause he hath humbled his neighbour’s wife : so
thou shalt put away evil from among you. 25 But
if a man find a betrothed damsel in the field, and
the man force her, and lie with her; then the man
only that lay with her shall die: 26 But unto the
damsel thou shalt do nothing ; there is in the dam-
sel no sin worthy of death: for as when a man
riseth against his neighbour, and slayeth him, even
so is this matter ; 27 For he found her in the field,
and the betrothed damsel cried, and there was none
to save her. 28 If a man find a damsel that is a
virgin, which is not betrothed, and lay hold on her,
and lie with her, and they be found; 29 Then the
man that lay with her shall give unto the damsel’s
father fifty shekels of silver, and she shall be his
wife : because he hath humbled her, he may not
put her away all his days. 30 A man shall not take
his father’s wife, nor discover his father’s skirt.
These laws relate to the seventh commandment, laying a
restraint, by laying a penalty, upon those fleshly lusts which
war against the soul.
I. If a man, lusting after another woman, to get rid of his
wife, slander her and falsely accuse her, as not having the
virginity she pretended to when he married her, upon the dis-
proof of his slander, he must be punished, v. 13–19. What
the meaning of that evidence is, by which the husband’s ac-
cusation was to be proved false, the learned are not agreed,
nor is it at all necessary to inquire—they for whom this law
was intended, no doubt understood it: it is sufficient for us
to know, that this wicked husband, who had thus endeavoured
to ruin the reputation of his own wife, was to be scourged,
and fined, and bound out from ever divorcing the wife he had
thus abused, v. 18, 19. Upon this dislike of her, he might
have divorced her, if he had pleased, by the permission of the
law, ch. xxiv. 1. but then he must have given her her dowry:
if therefore, to save that, and to do her the greater mischief,
he would thus destroy her good name, it was fit that he should
be severely punished for it, and for ever after forfeit the per-
mission to divorce her. Observe, 1. The nearer any are in
relation to us, the greater sin it is to belie them, and blemish
their reputation. It is spoken of as a crime of the highest
nature to slander their own mother's son, (Ps. l. 20.) who is
next to thyself, much more to slander thine own wife, or thine
Qwn husband, that is thyself. It is an ill bird indeed that
defiles its own nest. 2. Chastity is honour as well as virtue,
and that which gives occasion for the suspicion of it, is as
great a reproach and disgrace as any other whatsoever : in
this matter, therefore, above any thing, we should be highly
tender both of our own good name and that of others. 3.
Parents must look upon themselves as concerned to vindicate
the reputation of their children, for it is a branch of their own.
II. If the woman that was married as a virgin, were not
found to be one, she was to be stoned to death at her father's
door, v. 20, 21. If the uncleanness had been committed before
she was betrothed, it would not have been punished as a ca-
pital crime ; but she must die for the abuse she put upon him
whom she married, being conscious to herself of her being de-
filed, while she made him believe her to be a chaste and
modest woman. But some think that her uncleanness was
punished with death, only in case it was committed after she
was betrothed, supposing there were few come to maturity but
what were betrothed, though not yet married. Now, 1. This
gave a powerful caution to young women to flee fornication,
since, however concealed before, so as not to mar their mar:
riage, it would, very likely, be discovered after, to their per-
petual infamy and utter ruin. 2. It is intimated to parents,
that they must by all means possible preserve their children’s
chastity, by giving them good advice and admonition, setting
them good examples, keeping them from bad company, pray-
ing for them, and laying them under needful restraints;
because, if the children committed lewdness, the parents
must have the grief and shame of the execution at their own
door. That phrase of folly wrought in Israel, was used con-
Cerning this very crime in the case of Dinah, Gen. xxxiv. 7.
All sin is folly, uncleanness especially ; but above all, un-
*: in Israel, by profession a holy people,
woman, they were both to be put to death, v. 22. This law
we had before, tºº. 10, For a married man to lie with
any man, single or married, lay with a married
a single woman, was not a crime of so high a nature, not was
it punished with death, because not introducing a spurious
brood into families, under the character of legitimate children.
IV. If a damsel were betrothed and not married, she was
from under the eye of her intended husband, and therefore she
and her chastity were taken under the special protection of
the law. l. If her chastity were violated by her own consent,
she was to be put to death, and her adulterer with her, v. 23,
24. And it shall be presumed that she consented, if it were
done in the city, or in any place where, had she cried out,
help might speedily have come in to prevent the injury offered
her. Qui tacet, consentire videtur—Silence implies consent.
Note, It may be presumed that those willingly yield to a
temptation, (whatever they pretend,) who will not use the
means and helps they might be furnished with to avoid and
overcome it. Nay, her being found in the city, a place of
company and diversion, when she should have kept under the
protection of her father's house, was an evidence against her,
that she had not that dread of the sin, and the danger of it,
which became a modest woman. Note, They that needlessly
expose themselves to temptation, justly suffer for the same, if,
ere they are aware, they be surprised and caught by it. Dinah
lost her honour, to gratify her curiosity with a sight of the
daughters of the land. By this law the Virgin Mary was in
danger of being made a public example, that is, of being
stoned to death, but that God by an angel cleared the matter
to Joseph. 2. If she were forced, and never consented, he
that committed the rape was to be put to death, but the dam-
sel was to be acquitted, v. 25–27. Now if it were done in
the field, out of the hearing of neighbours, it shall be presumed
that she cried out, but there was none to save her ; and be-
sides, her going into the field, a place of solitude, did not so
much expose her. Now by this law it is intimated to us,
(1.) That we shall suffer only for the wickedness we do, not
for that which is done unto us. That is no sin, which has not
more or less of the will in it. (2.) That we must presume
the best concerning all persons, unless the contrary do ap-
pear ; not only charity but equity teaches us to do so. Though
none heard her cry, yet because none could hear it if she did,
it shall be taken for granted that she did. This rule we should
go by in judging of persons and actions, believe all things, and
hope all things. (3.) That our chastity should be as dear to
us as our life; when that is assaulted, it is not at all improper
to cry, Murder, Murder, for, as when a man riseth against his
neighbour and slayeth him, even so is this matter. (4.) By way
of allusion to this, see what we are to do when Satan sets
upon us with his temptations; wherever we are, let us cry
aloud to heaven for help, (Succurre, Domine, vim pation-
Help me, O Lord, for I suffer violence,) and there we may be
sure to be heard, and answered, as Paul was, My grace is
sufficient for thee. - &
W. If a damsel not betrothed be thus abused by violence,
he that abused her should be fined, the father should have the
fine, and if he and the damsel did consent, he should be bound
to marry her, and never to divorce her, how much soever, she
was below him, and how unpleasing soever she might after-
ward be to him, as Tamar was to Amnon, after he had forced
her, v. 28, 29. This was to deter men from such vicious prac-
tices, which it is a shame that we are necessitated to read and
write of. -- tº
VI. The law against a man's marrying his father's widow,
or having any undue familiarity with his father's wife, is here
repeated, v. 30. from Lev. xviii. 8. And, probably, it is in-
tended (as Bishop Patrick notes) for a short memorandum to
them carefully to observe all the laws there made against in-
cestuous marriages, this being specified, which is the most
detestable of all ; it is that of which the apostle says, It is
not so much as named among the Gentiles, 1 Cor. v. 1."
CHAP. XXIII.
The laws of this chapter provide, I. For the preserving of the purity and
honour of the families of Israel, by excluding such as would be a disgrace
to them, v. 1–8. For the preserving of the purity and honour of
the camp of Israel when it was abroad, v. 9–14. , III. For the en-
couraging and entertaining of proselytes, v. 15, 16. IV. Agains?
whoredom, v. 17, 18. P. Against usûry, v. 19, 20. P.I. Against the
breach of vows, v.21–23. P. II. What liberty a man might take in
his neighbour's field and vineyard, and what not, v. 24, 25.
1 TTE that is wounded in the stones, or hath his
privy member cut off, shall not enter into
the congregation of the Lord. 2 A bastard shall
not enter into the congregation of the LORD ; even
to his tenth generation shall he not enter into the
congregation of the Lord. 3 An Ammonite or
Moabite shall not enter into the congregation of
BEFoſte CHRIST, 1451.
Farious ordinances,
DEUTERONOMY, XXIII.
the LoRD ; even to their tenth generation shall they
not enter into the congregation of the Lo RD for ever:
4 Because they met you not with bread and with
water in the way, when ye came forth out of Egypt;
and because they hired against thee Balaam the son
of Beor, of Pethor of Mesopotamia, to curse thee.
5 Nevertheless the LoRD thy God would not
hearken unto Balaam ; but the LORD thy God
turned the curse into a blessing unto thee, because
the Lo RD thy God loved thee. 6 Thou shalt not
seek their peace nor their prosperity all thy days for
ever. 7 Thou shalt not abhor an Edomite ; for he
is thy brother: Thou shalt not abhor an Egyptian,
because thou wast a stranger in his land. 8 The
children that are begotten of them shall enter into
the congregation of the LoRD in their third ge-
neration.
Interpreters are not agreed what is here meant by entervng
wnto the congregation of the Lord, which is here forbidden to
eunuchs and to bastards, Ammonites and Moabites, for ever,
but to Edomites and Egyptians, only till the third generation.
1. Some think they are hereby excluded from communicating
with the people of God in their religious services; though
eunuchs and bastards were owned as members of the church,
and the Ammonites and Moabites might be circumcised and
proselyted to the Jewish religion, yet they, and their families,
must lie for some time under marks of disgrace, remembering
the rock whence they were hewn, and must not come so near
the sanctuary as others might, nor have so free a communion
with Israelites. 2. Others think they are hereby excluded
from bearing office in the congregation : none of these must
be elders or judges, lest the honour of the magistracy should
thereby be stained. 3. Others think they are excluded only
from marrying with Israelites. Thus the learned Bishop Patrick
inclines to understand it ; yet we find that when this law was
put in execution after the captivity, they separated from Israel,
not only the strange wives, but all the mixed multitude, see
Neh. xiii. 1–3. With the daughters of these nations, (though
out of the nations of Canaan,) it should seem, the men of
Israel might marry, if they were completely proselyted to the
Jewish religion ; but with the men of these nations the daugh-
ters of Israel might, not marry, nor could the men be
naturalized, except as here excepted.
It is plain, in general, that disgrace is here put,
(1.) Upon bastards and eunuchs, v. 1, 2. By bastards here,
the Jewish writers understand, not all that were born of forni.
cation, or out of marriage, but all that were of those incestu-
9us mixtures, which are forbidden, Lev. xviii. And though
it was not the fault of the issue, yet, to deter people from those
unlawful marriages, and unlawful lusts, it was very convenient
that their posterity should thus be made infamous. By this
rule Jephthah, though the son of a harlot, a strange woman,
(Judg. xi. 1, 2.) yet was not a bastard in the sense of this law.
And as for the eunuchs, though by this law they seemed to be
cast out of the vineyard as dry trees, which they complain of,
Isa. lvi. 3. yet it is there promised, v. 5. that if they took caré
9f their duty to God, as far as they were admitted, by keep-
ing his sabbaths, and choosing the things that pleased him,
the want of this privilege should be made up to them with
such spiritual blessings as would entitle them to an everlast-
1ng name.
(2.) Upon Ammonites and Moabites, the posterity of Lot,
who, for his outward convenience, had separated himself from
Abraham, Gen. xiii. 11. And we do not find that he or his
ºver joined themselves again to the children of the covenant.
hey are here cut off to the tenth generation, that is, (as some
think it is explained,) for ever. Compare Neh. xiii. 1. The
reason of this quarrel, which Israel must have with them, so
as not to seek their peace, v. 6. is because of the unkindness
they had now lately done to the camp of Israel, notwithstand-
ing the orders God had given not to distress or vex them,
Deut. ii. 9, 19. [1..] It was bad enough that they did not
*meet them with bread and water in the way, v. 4. that they did
'not, as allies, or at least as neutral states, bring victuals into
their camp, which they should have been duly paid for. It
Was well that God’s Israel did not need their kindness, God
himself following them with bread and water. However, this
9mission of the Ammonites should be remembered against
their nation in future ages. Note, God will certainly reckon,
not only with those that oppose his people, but with those that
do not help and further them, when it is in the power of their
abroad :
hand to do it. The charge at the great day is for an omission,
I was hungry and ye gave me no meat. [2.] The Moabites had
done worse, they hired Balaam to curse them, v. 4. It is
true, God twrned the curse into a blessing, v. 5. not only chang-
ing the word in Balaam’s mouth, but making that really turn.
to the honour and advantage of Israel, which was designed
for their ruin. But though the design was defeated, and over-
ruled for good, the Moabites’ wickedness was not the less
provoking. God will deal with sinners, not only according to
their deeds, but according to their endeavours, Ps. xxviii. 4.
(3.) The Edomites and Egyptians have not so deep a mark
of displeasure put upon them, as the Moabites and Ammonites
had. If an Edomite or Egyptian turned proselyte, his grand-
children should be looked upon as members of the congrega-
tion of the Lord to all intents and purposes, v. 7, 8. We
should think that the Edomites had been more injurious to
the Israelites than the Ammonites, and deserved as little
favour from them, Numb. xx. 20. and yet “ Thou shalt not
abhor an Edomite, as thou must an Ammonite, for he is thy
brother.” Note, The unkindness of near relations, though by
many worst taken, yet should with us, for that reason, because
of the relation, be first forgiven. And then as to the Egyp-
tians, here is a strange reason given why they must not be
abhorred, “ Thow wast a stranger in their land, and therefore,
though hardly used there, be civil to them, for old acquaint-
ance sake.” They must not remember their bondage in
Egypt, for the keeping up of any ill-will to the Egyptians, but
only for the magnifying of God’s power and goodness in their
deliverance. - |
9 When the host goeth forth against thine ene-
mies, then keep thee from every wicked thing. 10
If there be among you any man that is not clean by
reason of uncleanness that chanceth him by night,
then shall he go abroad out of the camp, he shall
not come within the camp: 11 But it shall be, when
evening cometh on, he shall wash himself with
water: and when the sun is down, he shall come
into the camp again. 12 Thou shalt have a place
also without the camp, whither thou shalt go forth
13 And thou shalt have a paddle upon
thy weapon ; and it shall be, when thou wilt ease
thyself abroad, thou shalt dig therewith, and shalt
turn back and cover that which cometh from thee:
14 For the Lo RD thy God walketh in the midst of
thy camp, to deliver thee, and to give up thine ene-
mies before thee; therefore shall thy camp be holy:
that he see no unclean thing in thee, and turn away
from thee. - g
Israel was now encamped, and this vast army was just en-
tering upon action, which was likely to keep them together for
a long time, and therefore it was fit to give them particular di-
rections for the good ordering of their camp. And the
charge is, in one word, to be clean. They must take care to
; their camp pure from moral, ceremonial, and natural pol-
ution.
1. From moral pollution, v. 9. When the host goeth forth
against thine enemy, then look upon thyself as in a special man-
ner engaged to keep thyself from every evil thing. (1.) The
soldiers themselves must take heed of sin, for sin takes off the
edge of valour ; guilt makes men cowards. They that put
their lives in their hands, are concerned to make and keep
their peace with God, and preserve a conscience void of of
fence; then may they look death in the face without terror.
Soldiers, in executing their commission, must keep themselves
from gratifying the lusts of malice, covetousness, or unclean-
ness, for those are wicked things; must keep themselves from
the idols, or accursed things, they found in the camps they
plundered. (2.) Even they that tarried at home, the body of
the people and every particular person, must at that time es-
pecially keep from every wicked thing, lest by sin they pro-
voke God to withdraw his presence from the host, and give vic-
tory to the enemy for the correcting of his own people. Times
of war should be times of reformation, else how can we ex-
pect God should hear and answer our prayers for success! Ps,
Ixvi. 18. See 1 Sam. vii. 3.
2. From ceremonial pollution, which might befall a person,
when unconscious of it, for which he was bound to wash his
flesh in water, and look upon himself as unclean writil the even,
Lev. xv. 16. A soldier, notwithstanding the constant service
and duty he had to do in the camp, must be so far from looking
upon himself as discharged from the observance of that ce-
BEFoEE CHRIST, 1451.
Various prohibitions.
DEUTERONOMY, XXIII.
remony, that more was required from him than at another
time ; had he been at his own house, he needed only to wash
his flesh, but being in the army, he must go abroad out of the
camp, as one concerned to keep it pure, and ashamed of his
own impurity, and not return till after sun-set, v. 10, 11.
this trouble and reproach, which even involuntary pollutions
exposed men to, they were taught to keep up a very great
dread of all fleshly lusts. It were well if military men would
consider this. - - -
3. From natural pollution ; the camp of the Lord must have
nothing offensive in it, v. 12–14. It is strange that the divine
law, or at least the solemn order and direction of Moses, should
extend to a thing of this nature ; but the design of it was to
teach them, (1.) Modesty and a good decorum ; nature itself
teaches them thus to distinguish themselves from beasts that
know no shame. (2:) Cleanliness, and (though not niceness,
yet) neatness, even in their camp. Impurity is offensive to
the senses God has endued us with, prejudicial to the health,
a wrong to the comfort of human life, and an evidence of a
Careless slothful temper of mind. (3.) Purity from the pol-
lutions of sin; if there must be this care taken to preserve
the body clean and sweet, much more should we be solicitous
to keep the mind so. (4.) A reverence of the divine majesty.
This is the reason here given; for the Lord thy God walketh
by his ark, the special token of his presence, in the midst of
thy camp ; with respect to that external symbol this external
purity is required, which (though not insisted on in the letter
when that reason ceases, yet) teaches us to preserve inward
purity of soul, in consideration of the eye of God, which is
always upon us. By this expression of respect to the presence
of God among them, they were taught both to fortify them-
selves against sin, and to encourage themselves against their
enemies with the consideration of that presence. (5.) A
regard one to another. The filthiness of one is moisome to
many; this law of cleanliness therefore teaches us not to do
that which will be justly offensive to our brethren, and grieve
them. It is a law against nuisances.
15 Thou shalt not deliver unto his master the
servant which is escaped from his master unto thee:
16 He shall dwell with thee, even among you, in
that place which he shall choose in one of thy gates,
Where it liketh him best: thou shalt not oppress him,
17 There shall be no whore of the daughters of
Israel, nor a sodomite of the sons of Israel. 18 Thou
shalt not bring the hire of a whore, or the price of a
dog, into the house of the Lord thy God for any
Vow : for even both these are abomination unto the
LORD thy God. 19 Thou shalt not lend upon usury
to thy brother; usury of money, usury of victuals,
usury of anything that is lent upon usury. 20 Unto
a stranger thou mayest lend upon usury; but unto
thy brother thou shalt not lend upon usury: that the
LORD thy God may bless thee in all that thou settest
thine hand to in the land whither thou goest to pos-
SeSS it. 21. When thou shalt vow a vow unto the
LoRD thy God, thou shalt not slack to pay it: for
the LORD thy God will surely require it of thee;
and it would be sin in thee. 22 But if thou shalt
forbear to vow, it shall be no sin in thee. 23 That
which is gone out of thy lips thou shalt keep and
perform ; even a free-will offering, according as
thou hast vowed unto the Lord thy God, which
thou hast promised with thy mouth. 24. When thou
comest into thy neighbour's vineyard, then thou
mayest eat grapes thy fill, at thine own pleasure;
but thou shalt not put any in thy vessel. , 25
When thou comestinto the standing corn of thy neigh-
bour, then thou mayest pluck the ears with thine
hand ; but thou shalt not move a sickle unto thy
neighbour's standing corn.
Orders are here given about five several things which have no
relation one to another.
I. The land of Israel is here made a sanctuary, or city of
refuge, for servants that were wronged and abused by their
masters, and fled thither for shelter from the neighbouring
countries, v. 15, 16. We cannot suppose that they were
hereby obliged to # entertainment to all the unprincipled
men that ran from service ; Israel needed not (as Rome at
first did) to be thus peopled. But, 1. They must not deliver
up the trembling servant to his enraged naster, till upon trial.
it appeared that the servant had wronged his master, and was.
justly liable to punishment. Note, It is an honourable thing.
to shelter and protect the weak, provided they be not wicked.
God allows his people to patronise he oppressed. The angel.
bid Hagar return to her mistress, and St. Paul sent Onesimus,
back to his master Philemon, because they had neither of them
any cause to go away, nor were either of them exposed to any
danger in returning. But the servant here is supposed to
escape, that is, to run for his life, to the people of Israel, of
whom he had heard (as Benhadad of the kings of Israel, i.
Kings xx. 31.) that they were a merciful people, to save him-
self from the fury of a tyrant; and in that case to deliver him.
up, is to throw a lamb into the mouth of a lion. 2. If it ap-
peared that the servant was abused, they must not only
protect him, but supposing him willing to embrace their
religion, they must give him all the encouragement that might
be, to settle among them. Care is taken both that he should
not be imposed upon in the place of his settlement—let it be
that which he shall choose, and where it liketh him best 5 and that
he should not exchange one hard master for many--thou shalt
not oppress him. Thus would he soon find a comfortable dif-
ference between the land of Israel and other lands, and would
choose it to be his rest for ever. Note, Proselytes and con-
verts to the truth should be treated with particular tenderness,
that they may have no temptation to return.
II. The land of Israel shall be no shelter for the unclean ;
no whore, no sodomite, must be suffered to live among them, v.
17, 18. neither a whore nor a whoremonger. No houses of
uncleanness must be kept either by men or women. Here is,.
1. A good reason intimated why there should be no such
wickedness tolerated among them ; they were Israelites. That
seems to have an emphasis laid upon it. For a daughter of
Israel to be a whore, or a son of Israel a whoremaster, is to
reproach the stock they are come of, the people they belong.
to, and the God they worship. It is bad in any, but worst in:
Israelites, a holy nation, 2 Sam. xiii. 12. 2. A just mark of
displeasure put upon this wickedness, that the hire of a whore,
that is, the money she gets by her whoring, and the price of
a dog, that is, of the sodomite, pimp, or whoremaster, (so.I
incline to understand it, for such are called dogs, Rev. xxii.
15.) the money he gets by these lewd and villanous practices,
no part of it shall be brought into the house of the Lord (as
was commonly done by the prostitutes among the Gentiles):
for any vow. This intimates, (1.) That God would not accept.
of any offering at all from such wicked people; they had
nothing to bring an offering of, but what they got by their
wickedness, and therefore their sacrifice could not but be an
abomination to the Lord, Prov. xv. 8. (2.) That they should
not think, by making and paying vows, and bringing offerings.
to the Lord, to obtain leave to go on in this sin, as (it should
seem) some that followed that trade suggested to themselves,.
when their offerings were admitted, Prov. vii. 14, 15. This day
have I paid my vows, therefore came I forth to meet thees.
Nothing should be accepted in commutation of penance. (3.)
That we cannot honour God with our substance, unless it be
honestly and honourably come by. It must not only be con-
sidered what we give, but how we got it; God hates robbery.
for burnt-offerings, and uncleanness too. .
III. The matter of usury is here settled, v. 19, 20. (1.)”
They must not lend upon usury to an Israelite. They had
and held their estates immediately from and under God, who,
while he distinguished them from all other people, might have
ordered, had he so pleased, that they should have all things
in common among themselves, but instead of that, and in.
token of their joint interest in the good land he had given
them, he only appointed them, as there was occasion, to lend.
to one another without interest; which, among them, would'
be little or no loss to the lender, because their land was so:
divided, their estates were so little, and there was so little of:
merchandise among them, that it was seldom or never that
they had occasion to borrow any great sums, except for the
subsistence of their families, when the fruits of their ground:
had met with any disaster, or the like ; and in such a case,
for a small matter to insist upon usury, would have been very
barbarous. Where the borrower gets, or hopes to get, it is:
just that the lender should share in the gain ; but to him that
borrows for his necessary food, pity must be showed; and we
must lend, hoping for nothing again, if we have where witha}.
to do it, Luke vi. 35. (2.) They might lend upon usury to a
stranger, who was supposed to live by trade, and (as we say) by
turning the penny, and therefore got by what he borrowed, and
came among them in hopes to do so. By this it appears that
BEFORE CHRIST, 1451.
Of divorce,
DEUTER ONOMY, XXIV.
usury is not in itself oppressive ; for they must not oppress a
stranger, and yet might exact usury from him.
IV. The performance of the vows wherewith we have bound
our souls, is here required ; and it is a branch of the law of
nature, v. 21—23. (1.) We are here left at our liberty whe-
ther we will make vows or no. If thow shalt forbear to vow,
(some particular sacrifice and offering, more than was com-
manded by the law,) it shall be no sin to thee. God had
already signified his readiness to accept a free-will offering
thus vowed, though it were but a little fine flour, Lev. ii. 4,
&c. which was encouragement enough to those who were so
inclined. But lest the priests, who had the largest share of
those vows and voluntary offerings, should spunge upon the
people, by pressing it upon them as their duty to make such
vows, beyond their ability and inclination, they are here ex-
pressly told that it should not be reckoned a sin in them, if
they did not make any such vows, as it would be if they
omitted any of the sacrifices that God had particularly re-
quired. For (as Bishop Patrick well expresses it) God would
have men to be easy in his service, and all their offerings to
be free and cheerful. (2.) We are here laid under the highest
obligations, when we have made a vow, to perform it, and to
perform it speedily ; Thou shalt not slack to pay it; lest if it
be delayed beyond the first opportunity, the zeal abate, the
vow be forgotten, or something happen to disable thee for the
performance of it. That which is gone out of thy lips as a so-
lemn and deliberate vow, must not be recalled, but thow shalt
keep and perform it, punctually and fully. The rule of the
gospel goes somewhat further than this, 2 Cor. ix. 7. Every
one, according as he purposeth in his heart, though it have not
gone out of our lips, so let him give. Here is a good reason
why we should pay our vows, that if we do not, God will re-
wire it of us, will sure and severely reckon with us, not only
or lying, but for going about to mock him. who cannot be
mocked. See Eccles. v. 4
V. Allowance is here given, when they passed through a
corn-field, or vineyard, to pluck and eat of the corn or grapes
that grew by the road side, whether it was done for necessity
or delight, only they must carry none away with them, v. 24.
25. Therefore the disciples were not censured for plucking
the ears of corn, (it was well enough known that the law al-
lowed it,) but for doing it on the sabbath-day, which the
tradition of the elders had forbidden. Now, 1. This law
intimated to them what great plenty of corn and wine
they should have in Canaan, so much that a little would not
be missed out of their fruits; they should have enough for
themselves and all their friends. 2. It provided for the sup-
port of poor travellers, to relieve the fatigue of their journeys,
and teaches us to be kind to such. The Jews say, “This
law was chiefly intended in favour of labourers, who were em-
ployed in gathering in their harvest and vintages, their mouths
must not be muzzled any more than that of the ox when he
treads out the corn.” 3. It teaches us not to insist upon
property in a small matter, of which it is easy to say, What is
that between me and thee! It was true, the grapes which the
passenger ate, were none of his own, nor did the proprietor
give them him ; but the thing was of so small value, that he
had reason to think, were he present, he would not deny
them him, any more than he himself would grudge the like
Courtesy, and therefore it was no theft to take them. 4. It
used them to hospitality, and teaches us to be ready to dis-
tribute, willing to communicate, and not to think every thing
lost that is given away. Yet, lastly, It forbids us to abuse
the kindness of our friends, and to take the advantage of fair
Congessions to make, unreasonable encroachments: we must
not draw an ell from those that give but an inch ; they may
eat of their neighbour's grapes: but it does not therefore fol.
low that they may carry away.
CHAP. XXIV.
In this chapter we have, I. The toleration of divorce, v. 1–4. II. A
dischargé of new-married men from the war, v. 5. III. Laws con-
cerning pledges, p. 6, 10–13, 17. IP. Against man-stealing, v. 7. V.
Concerning the leprosy, v. 8, 9. VI. Against the injustice of masters
toward their servants, v. 14, 15. Judges in capital causes, 9, 16, and
civil concerns, v. 17, 18. PA I. Of charity to the poor, v. 19–22.
1 HEN a man hath taken a wife, and mar-
- ried her, and it come to pass that she find no
favour in his eyes, because he hath found some
uncleanness in her ; then let him write her a bill of
divorcement, and give it in her hand, and send her
out of his house. 2 And when she is departed out
of his house, she may go and be another man’s wife.
3 And if the latter husband hate her, and write her
a bill of divorcement, and give it in her hand, and
sendeth her out of his house; or if the latter husband
die, which took her to be his wife; 4 Her former
husband, which sent her away, may not take her
again to be his wife, after that she is defiled; for
that is abomination before the LORD : and thou shalt
not cause the land to sin, which the LORD thy God
giveth thee for an inheritance. -
This is that permission which the Pharisees erroneously
referred to as a precept, Matt. xix. 7. Moses commanded to give
a writing of divorcement; it was not so ; our Saviour told them
that he only suffered it because of the hardness of their hearts,
lest if they had not had liberty to divorce their wives, they
should have ruled them with rigour, and, it may be, have been
the death of them. It is probable that divorces were in use
before, they are taken for granted, Lev. xxi. 14. and Moses.
thought it needful here to give some rules concerning them.
1. That a man might not divorce his wife, unless he found
some uncleanness in her, v. 1. It was not sufficient to say
that he did not like her, or that he liked another better
but he must show, cause for his dislike ; something that
made her disagreeable and unpleasant to him, though it
might not make her so to another. This uncleanness must
mean something less than adultery; for, for that she was to
die : and less than the suspicion of it, for in that case he
might give her the waters of jealousy; but it means either a
light carriage, or a cross froward disposition, or some loath-
some sore or disease; nay, some of the Jewish writers suppose
that an offensive bréath might be a just ground for divorce.
Whatever is meant by it, doubtless it was something consi-
derable: so that their modern doctors erred, who allowed di-
vorce for every cause, though never so trivial, Matt. xix. 3.
2. That it must be done, not by word of mouth, for that
might be spoken hastily, but by writing, and that put in due
form, and solemnly declared, before witnesses, to be his own
act and deed, which was a work of time, and left room for
consideration, that it might not be done rashly. - e.
3. That the husband must give it into the hand of his wife,
and send her away; which, some think, obliged him to endow
her, and make provision for her, according to her quality,
and such as might help to marry her again; for this, there
was good reason, since the cause of quarrel was not her fault,
but her infelicity.
4. That being divorced, it was lawful for her to marry an-
other husband, v. 2. The divorce had dissolved the bond of
marriage as effectually as death could ; so that she was as
º marry again as if her first husband had been naturally
€3.Ci. -
5. That if her second husband (died, or) divorced her, then
still she might marry a third, but her first husband, should
never take her again, (v. 3, 4.) which he might have done, if
she had not married another ; for by that act of her own she
had perfectly renounced him for ever, and, as to him, was
looked upon as defiled, though not as to another person.
The Jewish writers say that this was to prevent a most vile
and wicked practice which the Egyptians had, of changing
wives; or perhaps it was intended to prevent men's rashness
in putting away their wives; for the wife that was divorced
would be apt in revenge to marry another immediately, and
perhaps the husband that divorced her, how much soever he
thought to mend himself by another choice, would find the
next worse, and something in her more disagreeable; so that
he would wish for his first wife again. “No,” (says this
law,) “you shall not have her, you should have kept her
when you had her.” . Note, It is best to be content with such
things as we have, since changes made by discontent often
prove for the worse. The uneasiness we know is commonly
better, though we are apt to think it worse, than that which
we do not know. By the strictness of this law, God illustrates
the riches of his grâce in his willingness to be reconciled to
his people that had gone a-whoring from him, Jer. iii. 1. Thow
hast played the harlot with many lovers, yet return again to me 3
for his thoughts and ways are above ours.
5. When a man hath taken a new wife, he shalf
not go out to war, neither shall he be charged with
any business: but he shall be free at home one year,
and shall cheer up his wife which he hath taken. 6
No man shall take the nether or the upper millstone
to pledge : for he taketh a man’s life to pledge. 7
If a man be found stealing any of his brethren of
the children of Israel, and maketºerchandize of
BEFoRE CHRIST, 1451. DEUTERONOMY, XXIV.
Of pledges.
him, or selleth him; then that thief shall die; and
thou shalt put evil away from among you. . 8 Take
"heed in the plague of leprosy, that thou observe
diligently, and do according to all that the priests
‘the Levites shall teach you : as I commanded them,
-so ye shall observe to do. 9. Remember what the
LoRD thy God did unto Miriam by the way, after
that ye were come forth out of Egypt. 10 When
thou dost lend thy brother any thing, thou shalt not
go into his house to fetch his pledge. 11 Thou
shalt stand abroad, and the man to whom thou dost
lend shall bring out the pledge abroad unto thee.
12 And if the man be poor, thou shalt not sleep with
His pledge: 13 In any case thou shalt deliver him
the pledge again when the sun goeth down, that he
may sleep in his own raiment, and bless thee: and
ić shall be righteousness unto thee before the Lord
rthy God.
Here is, I. Provision made for the preservation and confir-
imation of love between new-married people, v. 5. This fitly
"follows upon the laws concerning divorce, which would be
ºted if their affection to each other were well settled
at first.
first year, his love to her would be in danger of cooling, and
of being drawn aside to others whom he would meet with
abroad; therefore his service to his country in war, embassies,
, or other public business that would call him from home, shall
be dispensed with, that he may cheer up the wife which he has
taken. Note, 1. It is of great consequence that love be kept
up between husband and wife, and that every thing be very
carefully avoided, which might make them strange one to
sanother, especially at first ; for in that relation, where there
is not the love that should be, there is an inlet ready to abun-
dance of guilt and grief. 2. One of the duties of that rela-
tion is, to cheer up one another, under the cares and crosses
that happen, as helpers of each other's joy ; for a cheerful
sheart does good like a medicine.
II. A law against man-stealing, v. 7. It was not death by
‘the law of Moses to steal cattle or goods, but to steal a child,
or a weak and simple man, or one that a man had in his
Joower, and to make merchandise of him, this was a capital
crime, and could not be expiated, as other thefts, by restitu-
‘tion ; so much is a man better than a sheep, Matt. xii. 12. It
was a very heinous offence, for, 1. It was robbing the public of
one of 18S members. 2. It was taking away a man’s liberty,
the liberty of a free-born Israelite, which was next in value
to his life. 3. It was driving a man out from the inheritance
of the Lord, to the privileges of which he was entitled, and
bidding him go serve other gods, as David complains against
*Saul, 1 Sam. xxvi. 19. : -
III. A memorandum concerning the leprosy, v. 8, 9. 1.
The laws concerning it must be carefully observed. The laws
concerning it we had, Lev. xiii. 14. They are here said to be
*Commanded to the priests and Levites, and therefore are not
teepeated in a discourse to the people ; but the people are here
“charged, in case of leprosy, to apply themselves to the priest
according to the law, and to abide by his judgment, so far as
rit agreed with the law, and the plain matter of fact. The
splague of leprosy being usually a particular mark of God’s
‘displeasure for sin; he in whom the signs of it did appear,
ought not to conceal it, or cut out the signs of it, or apply
himself to the physician for relief; but he must go to the
priest, and follow his directions. Thus they that feel their
consciences under guilt and wrath, must not cover it, or en-
deavour to shake off their convictions, but by repentance, and
Iprayer, and humble confession, take the appointed way to
peace and pardon. 2. The particular case of Miriam, who
was smitten with leprosy for quarrelling with Moses, must not
be forgotten. It was an explication of the law concerning the
leprosy. Remember that, and, (1.) “Take heed of sinning
after the similitude of her transgression, by despising domi-
ºnions, and speaking evil of dignities, lest you thereby bring
upon yourselves the same judgment.” (2.) “ If any of you
be smitten with a leprosy, expect not that the law should be
dispensed with, northink it hard to be shut out of the camp,
and so made a spectacle ; there is no remedy ; Miriam herself,
though a prophetess, and the sister of Moses, was not exempt-
ed, but was forced to submit to this severe discipline, when
she was under this divine rebuke.” Thus David, Hezekiah,
Peter, and other .." men, when they had sinned, humbled
If the husband were much abroad from his wife the
themselves, and took to themselves the shame and grief; let
us not expect to be reconciled upon easier terms.
IV. Some necessary orders given about pledges or pawns
for the security of money lent. They are not forbidden to take
such securities as would save the lender from loss, and oblige
the borrower to be honest; but, 1. They must not take the
millstone for a pledge, v. 6. for with that they ground the corn
that was to be bread for their families, or if it were a public
mill, with it, the miller got his livelihood; and so it forbids
the taking of any thing for a pledge, by the want of which a
man was in danger of being undone. Consonant to this is
the ancient common law of England, which provides, That
no man be distrained of the utensils or instruments of his trade
or profession, as the axe of a carpenter, or the books of a
scholar, or beasts belonging to the plough, as long as there
are other beasts, of which distress may be made. (Coke, 1
Inst. fol. 47.) This teaches us to consult the comfort and
subsistence of others as much as our own advantage. That
creditor who cares not though his debtor and his family starve,
nor is at all concerned what becomes of them, so he may but
get his money or secure it, goes contrary, not only to the law
of Christ; but even to the law of Moses too. 2. They must
not go into the borrower's house to fetch the pledge, but must
stand without, and he must bring it, v. 10, 11. The borrower
(says Solomon) is servant to the lender ; therefore lest the
lender should abuse the advantage he has against him, and
* improve it for his own interest, it is provided that he take not.
what he pleases, but what the borrower can best spare. A
man's house is his castle, even the poor man’s house is so, and
is here taken under the protection of the law. 3. That a poor
man’s bed-clothes should never be taken for a pledge, v. 12,
13. This we had before, Exod. xxii. 26, 27. If they were
taken in the morning, they must be brought back again at
night, which is in effect to say that they must not be taken at
all. “Let the poor debtor sleep in his own raiment, and bless
thee,” that is, “pray for thee, and praise God for thy kind-
ness to him.” Note, Poor debtors ought to be sensible (more
sensible than commonly they are) of the goodness of those
creditors that do not take all the advantage of the law against
them, and to repay their kindnesses by their prayers for them.
when they are not in a capacity of repaying it any other way,
“ Nay, thou shalt not only have the prayers and good wishes
of thy poor brother, but it shall be righteousness to thee before
the Lord thy God,” that is, “It shall be accepted and reward-
ed as an act of mercy to thy brother, and obedience to thy
God, and an evidence of thy sincere conformity to the law.
Though it may be looked upon by men as an act of weakness,
to deliver up the securities thou hast for thy debt, yet it shall
be looked upon by thy God as an act of goodness, which shall
in no wise lose its reward.”
14 Thou shalt not oppress an hired servant that w8
poor and needy, whether he be of thy brethren, or of
thy strangers that are in thy land within thy gates:
15. At his day thou shalt give him his hire, neither
shall the sun go down upon it: for he is poor, and
setteth his heart upon it: lest he cry against thee
unto the Lo RD, and it be sin unto thee. 16 The
fathers shall not be put to death for the children,
neither shall the children be put to death for the fa-
thers: every man shall be put to death for his own
sin. , 17 Thou shalt not pervert the judgment of the
stranger, nor of the fatherless ; nor take the widow’s
raiment to pledge: 18 But thou shalt remember
that thou wast a bondman in Egypt, and the LORD
thy God redeemed thee thence: therefore I command
thee to do this thing. 19 When thou cuttest down
thine harvest in thy field, and hast forgot a sheaf in
the field, thou shalt not go again to fetch it: it shall.
be for the stranger, for the fatherless, and for the
widow : that the Lord thy God may bless thee in
all the work of thine hands. 20 When thou beatest
thine olive-tree, thou shalt not go over the boughs
again : it shall be for the stranger, for the fatherless,
and for the widow. 21. When thou gatherest the
grapes of thy vineyard, thou shalt not glean it after-
ward.: it shall be for the stranger, for the fatherless,
and for the widow. 22 And thou shalt remember
that thou wast a bondman in the land of Egypt;
therefore I command thee to do this thing.
BEFoRE CIIRIST, 1451.
I)irections to judges.
DEUTERONOMY, XXV.
I. Here, Masters are commanded to be just to their poor
servants, v. 14, 15. 1. They must not oppress them, either
by overloading them with work, giving them undue and un-
reasonable rebukes, or withholding from them proper main-
tenance. A servant, though a stranger to the commonwealth
of Israel, must not be abused, “For thou wast a bondman in
the land where thou wast a stranger, v. 18. and thou know-
est what a grievous thing it is to be oppressed by a task-
master, and therefore, in tenderness to those that are servants
and strangers, and in gratitude to that God who set thee at
liberty, and settled thee in a country of thy own, Thow shalt
not oppress a servant.” Let not masters be tyrants to their
servants, for their master is in heaven. See Job xxxi. 13.
2. They must be faithful and punctual in paying them their
wages. “At his day thou shalt give him his hire, not only pay it
him in full, without fraud, but pay it in time, without further de-
lay. As soon as he has done his day’s work, if he desire it, let
him have his day's wages,” as those labourers, Matt. xx. 8, when
even was come. He that works by day-wages, is supposed to
live from hand to mouth, and cannot have to-morrow’s bread
for his family, till he is paid for his day's labour. If the wages
be withheld, (1.) It will be grief to the servant, for, poor man,
he sets his heart upon it, or, as the word is, he lifts up his soul
to it, he is earnestly desirous of it, as the reward of his work,
Job vii. 2. and depends upon it as the gift of God’s provi-
dence for the maintenance of his family. A compassionate
master, though it should be somewhat inconvenient to himself,
would not disappoint the expectation of a poor servant that is
So fond to think of receiving his wages. But that is not the
worst. (2.) It will be guilt to the master. “ The injured
servant will gry against thee to the Lord ; since he has no one
else to appeal to, he will lodge his appeal in the court of hea-
Ven, and it will be sin to thee. Or if he do not complain,
the cause will speak for itself, the hire of the labourers which
is kept back by fraud, will itself cry,” Jam. v. 4. It is a
greater sin than most people think it is, and will be found so
in the great day, to put hardships upon poor servants, labour-
ers, and workmen, that we employ. God will do them right
if men do not.
II. Magistrates and judges are commanded to be just in
their administrations. 1. In those which we call Pleas of
the Crown, a standing rule is here given, that the fathers shall
not be put to death for the children, nor the children for the
fathers, v. 16. If the children make themselves obnoxious to
the law, let them suffer for it, but let not the parents suffer
either for them or with them; it is grief enough to them to see
their children suffer: if the parents be guilty, let them die for
their own sin ; but though God, the sovereign Lord of life,
sometimes visits the iniquity of the fathers upon the children,
especially the sin of idolatry, and when he deals with nations
in their national capacity, yet he does not allow men to do so.
Accordingly, we find Amaziah sparing the children, even then
when the fathers were put to death for killing the king, 2
Kings xiv. 6. It was in an extraordinary case, and no doubt
by special direction from heaven, that Saul's sons were put
to death for his offence, and they died rather as sacrifices than
as malefactors, 2 Sam. xxi. 9, 14. 2. In common pleas
between party and party, great care must be taken that none
whose cause was just, should fare the worse for their weak-
ness, nor for their being destitute of friends, as strangers,
fatherless, and widows, v. 17. “Thou shalt not pervert their
judgment, nor force them to give their very raiment for a
pledge, by defrauding them of their right.” Judges must be
advocates for those that cannot speak for themselves, and have
In O friends to. speak for them. - - -
III. The rich are commanded to be kind and charitable to
the poor. Many ways they are ordered to be so, by the law
9f Moses. The particular instance of charity here prescribed,
is, that they should not be greedy in gathering in their corn,
and grapes, and olives, so as to be afraid of leaving any be:
hind them, but be willing to overlook some, and let the poor
have the gleanings, v. 19–22. 1. “Say not, “It is all my own,
and why should not I have it!' But learn a generous contempt
of property in small matters. One sheaf or two forgotten, will
make thee never the poorer at the year’s end, and it will do
somebody good, if thou have it not.” 2. “Say not, “What l
give I will give, and know whom I give it to, why should I
leave it to be gathered by I know not whom, that will never
thank me tº But trust God’s providence with the disposal of
thy charity, perhaps that will direct it to the most necessitous.”
Or, “Thou mayest reasonably think it will come to the
hands of the most industrious, that are forward to seek and
gather that which this law provides for them.” 3. “Say not,
“What should the poor do with grapes and olives It is
enough fºr them to have bread and water ;’ for since they
Vol. I. 3 Q
have the same senses that the rich have, why should not they
have some little share of the delights of sense 3’ Boaz ordered
handfuls of corn to be left on purpose for Ruth, and God
blessed him. All that is left, is not lost.
CHAP. XXV.
Here is, I. A law to moderate the scourging of malefactors, v. 1–3. II.
A law in favour of the or that treads out the corn, v. 4..., III. For tº
disgracing of him that refused to marry his brother's widow, v. 5–19.
IP. For the punishment of an immodest woman, v. 11–12. P. For
just weights and measures, v. 13–16. Vſ. For the destroying of
Amalek, v. 17–19.
1 TF there be a controversy between men, and they
come unto judgment, that the judges may
judge them ; then they shall justify the righteous,
and condemn the wicked. 2 And it shall be, if the
wicked man be worthy to be beaten, that the judge
shall cause him to lie down, and to be beaten before
his face, according to his fault, by a certain number.
3 Forty stripes he may give him, and not exceed.
lest, if he should exceed, and beat him above these
with many stripes, then thy brother should seem vile
unto thee. 4 Thou shalt not muzzle the ox when
he treadeth out the corn.
Here is, I. A direction to the judges in scourging malefae-
tors, v. 1–3. 1. It is here supposed, that if a man be charged
with a crime, the accuser and the accused (Actor and Reus)
should be brought face to face before the judges, that the con-
troversy may be determined. 2. If a man were accused of a
crime, and the proof fell short, so that the charge could not
be made out against him by the evidence, then he was to be
acquitted, “Thou shalt justify the righteous,” that is, “ him
that appears to the court to be so.” If the accusation be
proved, then the conviction of the accused is a justification of
the accuser, as righteous in the prosecution. 3. If the ae-
cused were found guilty, judgment must be given against him,
“Thou shalt condemn the wicked ;” for to justify the wicked is
as much an aboumination to the Lord, as it is to condemn the
righteous, Prov. xvii. 15. 4. If the crime were not made
capital by the law, then the criminal must be beaten. A
great many precepts we have met with, which have not any
particular penalty annexed to them, the violation of most of
which, according to the constant practice of the Jews, was
punished by scourging, from which no person's rank or qua-
lity did exempt him, if he were a delinquent, but with this
proviso, that he should never be upbraided with it, nor should
it be looked upon as leaving any mark of infamy or disgrace
upon him. The directions here given for the scourging of cri-
minals are, (1.) That it be done solemnly ; not tumultuously
through the streets, but in open court before the judge’s face,
and with so much deliberation as that the stripes might be
numbered. The Jews say that while execution was in doing,
the chief justice of the court read with a loud voice, Deut.
xxviii. 58, 59. and xxix. 9. and concluded with those words,
Ps. lxxviii.33. But he, being full of compassion, forgave their
iniquity. Thus it was made a sort of religious act, and so
much the more likely to reform the offender himself, and to be
a warning to others. (2.) That it be done in proportion to the
crime, according to his fault, that some crimes might appear,
as they are, more heinous than others, the criminal being
beaten with many stripes, to which, perhaps, there is an allu-
sion, Luke xii. 47, 48.
was, the number of stripes should never exceed forty, v. 3.
Forty save one was the common usage, as appears, 2 º
24. It seems, they always gave Paul as many stripes as ever
they gave to any malefactor whatsoever. They abated one,
either for fear of having miscounted, (though one of the judges
was appointed to number the stripes,) or, because they would
never go to the utmost rigour, or, because the execution was
usually done with a whip of three lashes, so that thirteen
stripes (each one being counted for three) made up thirty-
nine, but one more by that reckoning would have been forty-
two. The reason given for this, is, lest thy brother should seem
vile unto thee. He must still be looked upon as a brother, (2
Thess. iii. 15.) and his reputation as such was preserved by
this merciful limitation of his punishment. . It saves him from
seeming vile to his brethren, when God himself by his law
takes this care of him. Men must not be treated as dogs; nor
must those seem vile in our sight, to whom, for aught we know,
God may yet give grace, to make them precious in his sight.
II. A charge to husbandmen not to hinder their cattle from
eating when they were working, if meat were within their
reach, p. 4. This instance of the beast that trod out the corn,
(to which there is an allusion in that of the prophet, Hos.
(3.) That how great soever the crime
Or. Xi.
*
BEFoRE Clinist, 1451.
Various laws.
DEUTERONOMY, xxv.
x. 11.) is put for all similar instances. That which makes
this law very remarkable above its fellows, (and which coun-
tenances the like application of other such laws,) is, that it.
is twice quoted in the New Testament, to show that it is the
duty of the people to give their ministers a comfortable main-
tenance, 1 Cor. ix. 9, 10. and 1 Tim. v. 17, 18. It teaches us
in the letter of it to make much of the brute-creatures that
serve us, and to allow them not only the necessary supports
for their life, but the advantages of their labour ; and thus:
we must learn not only to be just, but kind, to all that are
employed for our good, not only to maintain but to encou-
rage them, especially those that labour among us in the word
and doctrine, and so are employed for the good of our better
part.
5 If brethren dwell together, and one of them die,
and have no child, the wife of the dead shall not
marry without unto a stranger: her husband’s bro-
ther shall go in unto her, and take her to him to wife,
and perform the duty of an husband’s brother unto
her. 6 And it shall be, that the first-born which she
beareth shall succeed in the name of his brother
which is dead, that his name be not put out of Israel.
7 And if the man like not to take his brother’s wife,
then let his brother's wife go up to the gate unto the
elders, and say, My husband’s brother refuseth to
raise up unto his brother a name in Israel, he will
not perform the duty of my husband’s brother: 8
Then the elders of his city shall call him, and speak
unto him : and if he stand to it, and say, I like not
to take her; 9 Then shall his brother’s wife come
unto him in the presence of the elders, and loose his
shoe from off his foot, and spit in his face, and shall
answer and say, So shall it be done unto that man
that will not build up his brother's house. 10 And
his name shall be called in Israel, The house of him
that hath his shoe loosed. 11 When men strive to-
gether one with another, and the wife of the one
draweth near for to deliver her husband out of the
hand of him that smiteth him, and putteth forth
her hand, and taketh him by the secrets; 12 Then
thou shalt cut off her hand, thine eye shall not pity
her. -
Here is, I. The law settled concerning the marrying of a
brother's widow; It appears from the story of Judah’s fami-
ly, that this had been an ancient usage, Gen. xxxviii. 8. for
the keeping up of distinct families. The case put, is a case
that often happens, of a man's dying without issue, it may be
in the prime of his time, soon after his marriage, and while
his brethren were yet so young as to be unmarried. Now in
this case,... 1. The widow was not to marry again into any
9ther family, unless all the relations of her husband did refuse
her, that the estate she was endowed with might not be alien-
ated: 2. The husband's brother, or next of kin, must marry her,
partly out of respect to her, who, having forgotten her own
people and her father's house, should have all possible kindness
showed her by the family into which she was married ; and
partly out of respect to the deceased husband, that though he
was dead and gone, he might not be forgotten, nor lost out of
the genealogies of his tribe ; for the first-born child, which
the brother or nextkinsman should have by the widow, should
be denominated from him that was dead, and entered in the
... genealogy as his child, v. 5, 6. Under that dispensation we
have reason to think men had not so clear and certain a pros-
pect of living themselves on the other side death, as we have
now, to whom life and immortality are brought to light by the
gospel; and therefore they could not but be the more desirous
to live in their posterity, which innocent desire was in some
measure gratified by this law, an expedient being found out,
that though a man had no child by his wife, yet his name should
not be put out of Israel, that is, out of the pedigree, or, which
was equivalent, remain there under the brand of childlessness.
The Sadducees put a case to our Saviour upon this law, with
a design to perplex the doctrine of the resurrection by it, Matt.
xxii. 24, &c. perhaps insinuating that there was no need of
maintaining the immortality of the soul, and a future state,
since the ſaw had so well provided for the perpetuating of
men's names and families in the world. But, 3. If the bro-
ther or next of kin declined to do, this good office to the me-
mory of him that 3. gone, what must be dore in that case ?
—º
Why, (1.) He shall not be compelled to do it, v. 7. If he
like her not, he is at his liberty to refuse her, which, some
think, was not permitted in this case before this law of Moses.
Affection is all in all to the comfort of that relation; that is
a thing which cannot be forced, and therefore the relation
should not be forced without it, (2.) Yet he shall be publicly
disgraced for not doing it. The widow, as the person most
concerned for the name and honour of the deceased, was to
complain to the elders of his refusal; if he persist in it, she
was to pluck off his shoe, and spit in his face, in open gourt,
(or as the Jewish doctors moderate it, spit before his face,)
thus to fasten a mark of infamy upon him, which was to re-
main with his family after him, v. 8–10. Note, Those justly
suffer in their own reputation who do not do what they ought,
to preserve the name and honour of others. He that would
not build up his brother's house deserved to have this blemish
put upon his own, that it should be called the house of him that
had his shoe loosed, in token that he deserved to go barefoot.
In the case of Ruth, we find this law executed, Ruth iv. 7
but because, upon the refusal of the next kinsman, there was
another ready to perform the duty of an husband’s brother, it
was that other that plucked off the shoe, and not the widow ;
Boaz, and not Ruth. -
II. A law for the punishing of an immodest woman, v., 11,
12.. The woman that by the foregoing law, was to complain
against her husband’s brother for not marrying her, and to Spit
in his face before the elders, needed a good measure of assur-
, ance ; but lest the confidence which that law supported,
should grow to an excess unbecoming the sex, here is a very
severe but just law to punish impudence and immodesty., 1.
The instance of it is confessedly scandalous to the highest
degree. A woman could not do it, unless she were perfectly
lost to all virtue and honour. 2. The occasion is such as
might in part excuse it; it was to help her husband out of the
hands of one that was too hard for him: . Now, if the doing
of it in a passion, and with such a good intention, was to be
so severely punished, much more when it was done wantonly
and in lust. 3. The punishment was, that her hand was to
be cut off; and the magistrates must not pretend to be more
merciful than God, Thine eye shall not pity her. Perhaps our
Saviour alludes to this law, when he commands us to cut off
the right hand that offends us, or is an occasion of sin to us;
better put the greatest hardships that can be upon the body,
than ruin the soul for ever. Modesty is the hedge of chastity,
and therefore ought to be very carefully preserved and kept
up by both sexes. e e
13 Thou shalt not have in thy bag divers weights,
a great and a small. 14 Thou shalt not have in
thine house divers measures, a great and a small.
15 But thou shalt have a perfect and a just weight,
a perfect and just measure shalt thou have ; that
thy days may be lengthened in the land which the
LoRD thy God giveth thee. 16 For all that do
such things, and all that do unrighteously, are an
abomination unto the Lord thy God. 17 Remember
what Amalek did unto thee by the way, when yº
were come forth out of Egypt: . .18 How he met
thee by the way, and smote the hindmost of thee,
even all that were feeble behind thee, when thou
wast faint and weary; and he feared not God. 19
Therefore it shall be, when the LoRD thy God hath
given thee rest from all thine enemies round about,
in the land which the Lo RD thy God giveth thee for
an inheritance to possess it, that thou shalt blot out
the remembrance of Amalek from under heaven:
thou shalt not forget it. & -
Here is, I. A law against deceitful weights and measures;
they must not only not use them, but they must not have
them ; not have them in the bag, not have them in the house,
v. 13, 14. for if they had them, they would be strongly tempted
to use them. They must not have a great weight and measure
to buy by, and a small one to sell by, for that was to cheat
both ways, when either was bad enough ; as we read of those
that made the ephah small, in which they measured the corn
they sold, and the shekel great, by which they weighed the
money they received for it, Amos viii. 5. But thou shalt have
a perfect and just weight, v. 15. That which is the rule of
justice, must itself be just ; if that be otherwise, it is a con-
stant cheat. This had been taken care of before, Lev. xix.
35, 36. This law is enforced with two very good reasons... l.
That justice and equity will bring down upon us the blessing
Bºrous cuis, usi. DEUTERONOMY, XXVI.
\
Of the first-fruits.
of God. . The way to have our days lengthened, and to
‘prosper, is to be just and fair in all our dealings; honesty is
the best policy. 2. That fraud and injustice will expose us to
the curse of God, v. 16. Not only unrighteousness itself, but
all that do unrighteously, are an abomination to the Lord. And
miserable is that man who is abhorred by his Maker. How
hateful, particularly, all the arts of deceit are to God, So-
łomon several times observes, Prov. xi. 1; xx. 10, 23. and
the apostle tells us, that the Lord is the Avenger of all such
as over-reach and defraud in any matter, 1 Thess. Iv. 6.
II. A law for the rooting out of Amalek. Here is a just
weight, and a just measure ; that as Amalek had measured to - f
| 6 And the Egyptians evil entreated us, and afflicted
-israel, so it should be measured to Amalek again.
l. The mischief Amalek did to Israel, must be here remem-
'bered, v. 17, 18. When it was first done, it was ordered to
be recorded, Exod. xvii. 14–16. and here, the remembrance
of it to be preserved, not in personal revenge, for that gene-
ºration which suffered by the Amalekites was gone, so that
those who now lived, and their posterity, could not have any
personal resentment of the injury, but in a zeal for the glory
•of God, (which was insulted by the Amalekites,) that throne of
the Lord against which the hand of Amalek was stretched out.
The carriage of the Amalekites towards Israel is here repre-
sented, (1.) As very base and disingenuous.
‘occasion at all to quarrel with Israel, nor did they give them
any notice, by a manifesto, or declaration of war; but took
"them at an advantage, when they were just come out of the
Shouse of bondage, and, for aught that appeared to them, were
'only going to sacrifice to God in the wilderness. (2.) As very
'barbarous and cruel; for they smote them that were feeble,
whom they should have succoured. The greatest cowards are
*Commonly the most cruel, while those that have the courage
'9f a man, will have the compassions of a man. (3.) As very
simpious and profane ; they feared not God. If they had had
any reverence for the majesty of the God of Israel, which they
:saw a token of in the cloud, or any dread of his wrath, which
they lately heard of the power of over Pharaoh, they durst
inot have made this assault upon Israel. Well, here was the
:ground of the quarrel : and it shows how God takes what is
“done against his people, as done against himself; and that
che will particularly reckon with those that discourage and
hinder young beginners in religion, that (as Satan's agents)
“Set upon the weak and feeble, either to divert them, or to dis-
“quiet them, and offend his little ones. -
2. This mischief must 1n due time be revenged, v. 19.
When their wars were finished, by which they were to settle
their kingdom, and enlarge their coast, then they must make
«war upon Amalek, v. 19. not merely to chase them, but to con-
Sume them, to blot out the remembrance of Amalek. It was an
instance of God’s patience that he deferred the vengeance so
dong, which should have led the Amalekites to repentance ;
yet an instance of fearful retribution, that the posterity of
Amalek, so long after, were destroyed for the mischief done
‘by their ancestors to the Israel of God. That all the world
'might see, and say, that he who toucheth them, toucheth the
-apple of his eye. It was near four hundred years after this,
that Saul was ordered to put this sentence in execution, I
‘Sam. xv. and was rejected of God because he did not do it
effectually, but spared some of that devoted nation, in con-
tempt, not only of the particular orders he received from
Samuel, but of this general command here given by Moses,
which he could not be ignorant of. David afterward made
*Some destruction of them ; and the Siméonites, in Hezekiah’s
time, smote the rest that remained, 1 Chron. iv. 43. for when
“God judges, he will overcome.
g CHAP. XXVI.
'With this chapter. Moses concludes the particular statutes which he thought
fit to give Israel in charge at his parting with them ; what follows, is
by way of sanction and ratification. In this chapter, I. Moses gives
them a form of confession to be made by him, that offered the basket of
àis first-fruits, v. 1–ll. II. The protestation and prayer to be made
after the disposal of the third year's tithe, v. 12–15. ... ÍII. He binds
on all the precepts he had given them, 1. By the divine authority;
“ Not I, but the Lord thy God has commanded thee to do these statutes,”
... v. 16. 2. By the mutual covenant between God and them, v.17–19.
1 A ND it shall be, when thou art come in unto
Tº the land which the Lord thy God giveth
thee for an inheritance, and possessest it, and dwell-
‘est therein, 2 That thou shalt take of the first of
all the fruit of the earth, which thou shalt bring of
*thy land that the LoRD thy God giveth thee, and
shalt put it in a basket, and shalt go unto the place
which the Lord thy God shall choose to place his
&name there. 3 And thou shalt go unto the priest
They had no
that shall be in those days, and say unto him, I pro-
fess this day unto the LoRD thy God, that I am come
unto the country which the Lo RD sware unto our fa-
thers for to give us. 4 And the priest shall take
the basket out of thine hand, and set it down before
the altar of the Lo RD thy God. 5 And thou shalt
speak, and say before the Lord thy God, A Syrian.
ready to perish was my fathér, and he went down
into Egypt, and sojourned there with a few, and be-
came there a nation, great, mighty, and populous;
us, and laid upon us hard bondage : 7 And when
we cried unto the Lo RD God of our fathers, the
LoRD heard our voice, and looked on our affliction,
and our labour, and our oppression : 8 And the
LoRD brought us forth out of Egypt with a mighty
hand, and with an outstretched arm, and with great
terriblenëss, and with signs, and with wonders;
9 And he hath brought us into this place, and hath
given us this land, even a land that floweth with
milk and honey. 10 And now, behold, I have brought
the first-fruits of the land, which thou, O LORD,
hast given me. And thou shalt set it before the
LoRD thy God, and worship before the LORD thy
God: 11 And thou shalt rejoice in every good thing
which the Lo RD thy God hath given unto thee, and
unto thine house, thou, and the Levite, and the
Stranger that is among you. -
Here is, I. A good work ordered to be done, and that is, the
presenting of a basket of their first-fruits to God every year,
v. 1, 2. Beside the sheaf of first-fruits, which was offered
for the whole land, on the morrow after the passover, Lev.
xxiii. 10. every man was to bring for himself a basket of first-
fruits at the feast of pentecost, when the harvest was ended,
which is therefore called the feast of first-fruits, Exod. xxxiv.
22. and is said to be kept with a tribute of free-will offering,
Deut. xvi. 10. But the Jews say, “The first-fruits, if not
brought then, might be brought any time after, between that
and winter.” g
the time when the fruits were ripening, he was to mark that
which he observed most forward, and to lay it by for first-
fruits, wheat, barley, grapes, figs, pomegranates, olives, and
dates, some of each sort must be put in the same basket with
leaves between them, and presented to God in the place which
he should choose. Now from this law we may Fearn, 1. To
acknowledge God as the Giver of all those good things which
are the support and comfort of our natural life, and therefore
to serve and honour him with them. 2. To deny ourselves.
What is first ripe we are most fond of; those that are nice and
curious, expect to be served with each fruit at its first coming
in ; my soul desired the first ripe fruits, Micah vii. 1. . When
therefore God appointed them to lay those by for him, he
When a man went into the field or vineyard, at .
taught them to prefer the glorifying of his name before the
gratifying of their own appetites and desires. 3. To give to
God the first and best we have, as those that believe him to
be the first and best of beings. They that consecrate the days
of their youth, and the prime of their time, to the service and
honour of God, bring him their first-fruits, and with such
offerings he is well-pleased. I remember the kindness of thy
!youth. . . . . .
II. Good words put into their mouths to be said in the doing
of this good work, as an explication of the meaning of this
ceremony, that it might be a reasonable service. The offeter
must begin his acknowledgment before he delivered his basket
to the priest, and then must go on with it, when the priest
had set down the basket before the altar, as a present to God
their great Landlord, v. 3, 4. -
1. He must begin with a receipt in full for the good land
which God had given them, p. 3. I profess that I am come
now at last, after forty years’ wandering, writo the country which
the Lord sware to give us. This was most proper, to be
said when they came first into Canaan; probably, when they
had been long settled there, they varied from this form. Note
When God has made good his promises to us, he expects that
we should own it, to the honour of his faithfulness; this is
like giving up the bond, as Solomon does, 1 Kings viii. 56.
There has not failed one word of all his good promise. And our
creature comforts are then doubly sweet, when we see them
flowing from the fountain of the promise.
48
DEFORE CHRIST, 1451.
Of the third year's tithe.
DEUTERONOMY, XXVI.
*- ~ : * * *
2. He must remember and own the mean original of that
nation, which he was a member of ; how great soever they
were now, and he himself with thera, their beginning was very
small, which ought thus to be kept in mind throughout all the
ages of their church by this public confession, that they might
not be proud of their privileges and advantages, but might for
ever be thankful to that God whose grace chose them when
they were so low, and raised them so high. Two things they
must own for this purpose. (1.) The meanness of their com-
inon ancestor. 4 Syrian ready to perish was my father, v. 5.
Jacob is here called an Aramite, of Syrian, because he lived
twenty years in Padan-Aram ; his wives were of that country,
and his children were all born there, except Benjamin ; and
perhaps the confessor means not Jacob himself, but that son
of Jacob who was the father of his tribe. However it be,
both father and sons were more than once ready to perish,
by Laban's severity, Esau’s cruelty, and the famine in the
land; which last was the occasion of their going down into
Egypt. Laban the Syrian sought to destroy my father, so the
Chaldee ; had almost destroyed him, so the Arabic. (2.) The
miserable condition of their nation in its infancy. They so-
journed in Egypt as strangers, they served there as slaves, v.
3. and that a great while ; as their father was called a Syrian,
they might be called Egyptians; so that their possession of
Canaan being So long discontinued, they could not pretend
any tenant-right to it. A poor, despised, oppressed people
they were in Egypt, and therefore, though now rich and great,
had no reason to be proud, or secure, or forgetful of God.
3. He must thankfully acknowledge God’s great goodness,
not only to himself in particular, but to Israel in general.
{1.) In bringing them out of Egypt, v. 7, 8. It is spoken of
here as an act of pity, he looked on our affliction ; and an act
of power, he brought us forth with a mighty hand. This was
a great Salvation, fit to be remembered upon all occasions, and
Particularly upon this, they need not grudge to bring a basket
of first-fruits to God, for to him they owed it, that they were
not now bringing in the tale of bricks to their cruel task-
masters. (2.) In settling them in Canaan, v. 9. He hath
given ws this land. Observe, He must not only give thanks
for his own lot, but for the land in general, which was given
to Israel; nor only for this year's profits, but for the ground
itself which produced them, which God had graciously granted
to his ancestors, and entailed upon his posterity. Note, The
comfort we have in our particular enjoyments, should lead us
to be thankful for our share in public peace and plenty; and
with present mercies we should bless God for the former mer-
Şies we remember, and the further mercies we expect and
hope for. - -
4. He must offer to God his basket of first-fruits, v. 10. I
have brought the first-fruits of the land, (like a pepper corn,)
*š, a quitrent for the land which thou hast given me. Note,
Whatever we give to God, it is but of his own that we give
him, 1 Chron. xxix. 14. And it becomes us, who receive so
much from him, to study what we shall render to him. The
basket he set before God; and the priests, as God’s receivers,
had the first-fruits, as perquisites of their place and fees for
attending, Numb. xviii. 12. .
Lastly, The offerer is here appointed, when he has finished
the service, l. To give glory to God, Thou shalt worship the
Lord thy God. His first-fruits were not accepted without fur-
ther acts of adoration. A humble, reverent, thankful heart,
is that which God looks at and requires, and without that, ali
We can put in a basket will not avail. If a man would give
all the substance of his house to be excused from this, or in lieu
of it, it would utterly be contemned. 2. To take the comfort
of it to himself and family, v. 11. Thou shalt rejoice in ever,
good thing. It is the will of God that we should be ciº.
not only in our attendance upon his holy ordinances, but in
Our enjoyments of the gifts of his providence. Whatever good
thing God gives us, it is his will that we should make the
most comfortable use we can of it, yet still tracing the streams
to the Fountain of all comfort and consolation.
12 When thou hast made an end of tithing all the
tithes of thine increase the third year, which is the
year of tithing, and hast given it unto the Levite,
the stranger, the fatherless, and the widow, that they
may eat within thy gates, and be filled ; 13 Then
thou shalt say before the Lord thy God, I have
brought away the hallowed things out of mine house,
and also have given them unto the Levite, and unto
the stranger, to the fatherless, and to the widow,
according to º, thy commandments, which thou
hast commanded me: I have not transgressed thy,
commandments, neither have I forgotten them: 14
I have not eaten thereof in my mourning, neither
have I taken away ought thereof for any unclean,
wse, nor given ought thereof for the dead: but K
have hearkened to the voice of the Lord my God,
and have done according to all that thou hast com
manded me. 15 Look down from thy holy habitation,
from heaven, and bless thy people Israel, and the
|and which thou hast given us, as thou swarest unto,
our fathers, a land that floweth with milk and honey.
Concerning the disposal of their tithe the third year, we
had the law before, ch. xiv. 28, 29. The second tithe which,
the other two years, was to be spent in extraordinaries at the
feasts, was to be spent, the third year, at home, in entertain-
ing the poor. Now because this was done from under the
eye of the priests, and a great confidence was put in the peo-
ple's honesty, that they would dispose of it according to the
law, to the Levite, the stranger, and the fatherless, v. 12. it is:
therefore required, that when at the next feast after, they ap-.
peared before the Lord, they should there testify (as it were).
upon oath, in a religious manner, that they had fully ad-
ministered, and been true to their trust.
I. They must make a solemn protestation to that purport,
v. 13, 14. 1. That no hallowed things were hoarded up. “ ſº
have brought them away out of mine house, nothing now re-
mains there but my own part.” 2. That the poor, and par-
ticularly poor ministers, poor strangers, and poor widows, had
had their part according to the commandment. It is fit that:
God, who by his providence gives us all we have, should by.
his law direct the using of it, and though we are not now
under such particular appropriations of our revenue as they
then were, yet, in general, we are commanded to give alms of
such things as we have ; and then, and not otherwise, alſº
things are clean to us. Then we may take the comfort of our
enjoyments, when God has thus had his dues out of them.
This is a commandment which must not be transgressed, no
not with an excuse of its being forgotten, v. 13. 3. That none.
of this title had been misapplied to any common use, much,
less to any ill use. This seems to refer to the title of the other
two years, which was to be eaten by the owners themselves;
they must profess, (1.) That they had not eaten of it in their
mourning, when, by their mourning for the dead, they were
commonly unclean ; or they had not eaten of it grudgingly, as
those that all their days eat in darkness. (2.) That they had
not sacrilegiously alienated it to any common use, for it was not
their own. And lastly, That they had not given it for the
dead, for the honour .# dead gods, or in hope of making
it beneficial to their dead friends. Now the obliging of them
to make this solemn protestation at the three years' end, would
be an obligation upon them to deal faithfully, knowing that
they must be called upon thus to purge themselves. It is our
wisdom to keep conscience clear at all times, that when we
come to give up our account, we may lift up our face with-
out spot. The Jews say that this protestation of their inte-
grity was to be made with a low voice, because it looked like-
a self-condemnation ; but that the foregoing confession of
God’s goodness was to be made with a loud voice to his glory.
He that durst not make this protestation, must bring his tres-
pass-offering, Lev. v. 15. - - -
II. To this solemn protestation they must add a solemn,
prayer, v. 15. not particularly for themselves, but for God's.
people Israel ; for in the common peace and prosperity every
particular person prospers and has peace. We must learn
from hence to be public-spirited in prayer, and to wrestle with
God for blessings for the land and nation, our English
Israel, and for the universal church which we are directed to
have an eye to in our prayers, as the Israel of God, Gal. vi.
16. In this prayer we are taught, 1. To look up to God as in
a holy habitation, and from thence to infer that holiness be-
comes his house, and that he will be sanctified in those that
are about him. 2. To depend upon the favour of God, and
his gracious cognizance, as sufficient to make us and our peo-
ple happy. 3. To reckon it wonderful condescension in God`
to cast an eye even upon so great and honourable a body as
Israel was. It is looking down. 4. To be earnest with God;
for a blessing upon his people Israel, and upon the land which,
he has given us. For how should the earth yield its increase,
or, if it does, what comfort can we take in it, unless therewith
God, even our own God, guves us his blessing 2 Ps. lxvii. 6.
16 This day the Lord thy God hath commanded
thee to do these statutes and judgments: thou shalt
BEFoEE Cliftist, 1451.
DEUTERONOMY, XXVII. A charge to the people.
therefore keep and do them with all thine heart, and
with all thy soul. 17 Thou hast avouched the
LoRD this day to be thy God, and to walk in his
ways, and to keep his statutes, and his command-
ments, and his judgments, and to hearken unto his
voice : 18 And the Lord hath avouched thee this
day to be his peculiar people, as he hath promised
thee, and that thou shouldest keep all his command-
ments; 19 And to make thee high above all nations
which he hath made, in praise, and in name, and in
"honour; and that thou mayest be an holy people
anto the Lo RD thy God, as he hath spoken.
Two things Moses here urges to enforce all these precepts.
1. That they were the commands of God, v. 16. They were
not the dictates of his own wisdom, nor were they enacted by
any authority of his own, but infinite wisdom framed them,
and the power of the King of kings made them binding to
them. “ The Lord thy God commands thee, therefore thou art
bound in duty and gratitude to obey him, and it is at thy peril
if thou disobey. They are his laws therefore thou shalt do
'them, for to that end were they given thee: do them and not
dispute them, do them and not draw back from them ; do them
inot carelessly and hypocritically, but with thy heart and soul,
‘hy whole heart, and thy whole soul.
II. That their covenant with God obliged them to keep these
commands. . He insists not only upon God's sovereignty over
them, but his propriety in them, and the relation wherein they
-stood to him. The covenant is mutual, and it binds to obedi-
•ence both ways. -
1. That we may perform our part of the covenant, and an-
swer the intentions of that, v. 17. “Thou hast avouched and
‘solemnly owned and confessed the Lord Jehovah to be thy God,
thy Prince and Ruler. As he is so by an incontestable right,
so he is by thine own consent.” . They did this implicitly by
their attendance on his word, had done it expressly, Exod.
xxiv. and were now to do it again before they parted, Deut:
xxix. 1. Now this obliges us, in fidelity to our word, as well
as in duty to our Sovereign, to keep his statutes and his com-
mandments. We really forswear ourselves, and perfidiously
violate the most sacred engagements, if, when we have taken
the Lord to be our God, we do not make conscience of obey-
ing his commands.
2. That God’s part of the covenant also may be made good,
and the intentions of that answered, v. 18, 19. The Lord has
avouched, not only taken, but publicly owned thee to be his
Segullah, his peculiar people, as he has promised thee, that is,
according to the true intent and meaning of the promise. Now
their obedience was not only the condition of this favour, and
of the continuance of it, (if they were not obedient, God would
disown them, and cast them off,) but it was also the principal
design of this favour. “He has avouched thee on purpose,
that thou shouldest keep his commandments, that thou mightest
have both the best directions, and the best encouragements in
religion.” Thus we are elected to obedience, l Pet. i. 2. chosen
that we should be holy, Eph. i. 4. purified, a peculiar people,
* we might not only do good works, but be zealous in them,
'it. ii. 14.
Two things God is here said to design in avouching them
to be his peculiar people, v. 19. To make them high, and in
order to that, to make them holy ; for holiness is true honour,
and the only way to everlasting honour. (1.) To make them
high above all nations. The greatest honour we are capable
of in this world is, to be taken into covenant with God, and
to live in his service. High in praise ; for God would accept
them, that is true praise, Rom. ii. 29. Their friends would
admire them, Ps. xlviii. 2. Their enemies would envy them,
Zeph. iii. 19, 20. High in name, which some think, denotes
the continuance and perpetuity of that praise, a name that
shall not be cut off. And High in honour, that is, in all the
advantages of wealth and power, which would make them
great above their neighbours. See Jer. xiii. 11. (2.) That
they might be a holy people, separated for God, devoted to
him, and employed continually in his service. This God
aimed at in taking them to be his people ; so that if they did
not keep his commandments, they received all this grace in
Walſle
.* CHAP. XXVII.
#ſoses having very largely and fully set before the people their duty, both
to God and one another, in general and in particular instances; having
showed them plainly what is good, and what the law requires of them.;
and having in the close of the foregoing chapter laid them under the
obligation both of the command and the covenant, he comes in this chapter
to prescribe outward means. 1. For the helping of their memories, that
they might not forget the law as a strange thing. They must write all
the words of this law upon stones, v., 1–10. II. For the movin %
their affections, that they might not be indifferent to the law as a light
thing. When they were come into Canaan, the blessings and curses which
were the sanctions of the law, were to be solemnly pronounced in the
hearing of all Israel, who were to say, Amen, to them, v. 11–26. And
if such a solemnity as this would not make a deep impression upon them,
and affect them with the great things of God's law, nothing would.
| ND Moses, with the elders of Israel, com-
_{\ manded the people, saying, Keep all the
commandments which I command you this day.
2 And it shall be, on the day when ye shall pass
over Jordan unto the land which the LORD thy God'
giveth thee, that thou shalt set thee up great stones,
and plaster them with plaster: 3 And thou shalt
write upon them all the words of this law, when thou
art passed over, that thou mayest go in unto the land
which the Lo RD thy God giveth thee, a land that
floweth with milk and honey; as the Lord God of
thy fathers hath promised thee. 4 Therefore it shall
be, when ye be gone over Jordan, that ye shall set
up these stones, which I command you this day, in
mount Ebal, and thou shalt plaster them with plas-
ter. 5 And there shalt thou build an altar unto the
LoRD thy God, an altar of stoncs: thou shalt not lift
up any iron tool upon them. 6 Thou shalt build
the altar of the Lo RD thy God of whole stones; and
thou shalt offer burnt-offerings thereon unto the
Lord thy God : 7 And thou shalt offer peace-offer-
ings, and shalt eat there, and rejoice before the LoRD
thy God. 8 And thou shalt write upon the stones
all the words of this law very plainly. 9 And Mo-
ses, and the priests the Levites, spake unto all Is-
rael, saying, Take heed, and hearken, O Israel: this
day thou art become the people of the Lord thy God.
10 Thou shalt therefore obey the voice of the Lo RD
thy God, and do his commandments and his statutes,
which I command thee this day. -
Here is, I. A general charge to the people to keep God's
commandments; for in vain did they know them, unless they
would do them. This is pressed upon them, I. With all au-
thority. Moses with the elders of Israel, the rulers of each
tribe, v. 1. and again, v. 9. Moses and the priests the ſevites ;
so that the charge is given by Moses who was king in Jeshu-
run, and by their lords, both spiritual and temporal, in con-
currence with him. Lest they should think that it was Moses
only, an old and dying man, that made such ado about reli-
gion, or the priests and Levites only, whose trade it was to
attend religion, and who had their maintenance out of it; the
elders of Israel, whom God had placed in honour and power
over them, and who were men of business in the world, and
likely to be long so when Moses was gone, they commanded
their people to keep God's law. Moses having put some of
his honour upon them, joins them in commission with him-
self, in giving this charge, as St. Paul sometimes in his epis-
tles joins with himself Silvanus and Timotheus. Note, All
that have any interest in others, or power over them, should
use it for the support and furtherance of religion among them
Though the supreme power of a nation provide never so good
laws for this purpose, if inferior magistrates in their places,
and ministers in theirs, and masters of families in theirs, do
not execute their offices, it will all be to little effect. 2. With
all importunity. They press it upon them with the utmost
earnestness, v. 9, 10. Take heed, and hearken, O Israel. It is
a thing that requires and deserves the highest degree of cau:
tion and attention. They tell them of their privilege and .
honour, “ This day thow art become the people of the Lord thy
God, the Lord having avouched thee to be his own, and being
now about to put thee in possession of Canaan which he had
long promised as thy God, Gen. xvii, 7, 8, and which if he
had failed to do in due time, he would have been ashamed to
be called thy God, Heb. xi. 16. Now thou art more than ever
his people, therefore obey his voice.”. Privileges should be
improved as engagements to duty. Should not a people be
ruled by their God? . - . . . . *
II. A particular direction to them, with great solemnity to
register the words of this law, as soon as they were come into
Canaan. It was to be done but once, and at their entrance
into the land of promise, in token of their taking possession
of it under the several provisos and coºns contained in
R
13EFoEE CHRIST, 1451.
An altar to be set up.
DEUTER ONOMY, XXVII.
this law. There was a solemn ratification of the covenant be-
tween God and Israel at mount Sinai, there was an altar
erected, and twelve pillars, and the book of the covenant was
produced, Exod. xxiv. 4. That which is here appointed, is a
solemnity somewhat like that. -
1. They must set up a monument on which they must write
the words of this law. (1.) The monument itself was to be
very mean ; only rough unhewn stone plastered over ; not po-
lished marble or alabaster, nor brass tables, but common
plaster upon stone, v. 2. It is repeated again, v. 4. and orders
given that it be written, not very finely, to be admired by the
curious, but very plainly, that he that runs might read it,
Płab. ii. 2. The word of God needs not to be set off by the
art of man ; not embellished with the enticing words of man’s
wisdom. But, (2.) The inscription was to be very great, All
the words of this law, v. 3. and again, v. 8. Some understand
it only of the covenant between God and Israel, mentioned
ch. xxvi. 17, 18. Let this heap be set up for a witness, like
that memorial of the covenant between Laban and Jacob,
which was nothing but a heap of stones thrown hastily toge-
ther, upon which they did eat together in token of friendship,
Gen. xxxi. 46, 47. and that stone which Joshua set up, Josh.
xxiv. 27. Others think that the curses of the covenant in
this chapter were written upon this monument; the rather,
because it was set up in mount Ebal, v. 4. Others think that
the whole book of Deuteronomy was written upon this monu-
ment; or at least the statutes and judgments from ch. xii. to
the end of ch. xxvi. And it is not improbable, that the heap
might be so large as, taking in all the sides of it, to contain
so copious an inscription; unless we will suppose, (as some
do,) that the ten commandments only were here written ; as
an authentic copy of the close rolls which were laid up in the
ark. They must write this when they were gone into Canaan,
and yet Moses says, v. 3. ‘‘ Write it that thow mayest go in,”
that is, “that thou mayest go in with comfort, and assurance
of success and settlement, otherwise, it were well for thee
not to go in at all. Write it as the conditions of thine entry,
and own that thou comest in upon those terms, and no other;
S1El Ce
ence.” -
2. They must also set up an altar. By the words of the
law which were written upon the plaster, God spake to them ;
by the altar, and the sacrifices offered upon it, they spake to
God ; and thus was communion kept up between them and
God. The word and prayer must go together. Though they
might not of their own heads, set up any other altar beside that
at the tabernacle, yet, by the appointment of God, they might,
upon a special occasion. Elijah built a temporary altar of
twelve unhewn stones like this here, when he brought Israel
back to this covenant which was now made, 1 Kings xviii. 31,
32. Now, (1.) This altar must be made of such stones as
they found ready upon the field, not new cut out of the rock,
much less squared artificially ; Thou shalt not lift up any iron
tool upon them, v. 5. Christ, our Altar, is a stone cut out of
the mountain without hands, Dan. ii. 34, 35. and therefore re-
fused by the builders, as having no form or comeliness, but
accepted of God the Father, and made the Head of the cor-
ner. (2.) Burnt-offerings and peace-offerings must be offer-
ed upon this altar, v. 6, 7. that by them they might give glory
to God, and obtain favour. Where the law was written, an
altar was set up close by it, to signify, that we could not look
with any comfort upon the law, being conscious to ourselves
of the violation of it, if it were not for the great Sacrifice by
which atonement is made for sin; and the altar was set up
on mount Ebal, the mount on which those tribes, stood, that
said, Amen, to the curses, to intimate, that through, Christ we:
are redeemed from the curse of the law. In the Old Testament.
the words of the law are written, with the curse annexed,
which would fill us with horror and amazement, if we had not
in the New Testament (which is bound up with it), an altar.
erected close by it, which gives us everlasting consolation.
(3.) They must eat there, and rejoice before the Lord, their
God, v. 7. This signified, [1..] The consent they gave to the
covenant ; for the parties to a covenant ratified the covenant
by feasting together. They were partakers of the altar which
was God’s table, as his servants and tenants, and such they
acknowledged themselves, and being put in possession of this - - * * * * * * * * * * : r: . . .
solemnity, which was to be done but once and not repeated,
good land, bound themselves to pay the rent, and do the ser-
vices, reserved by the royal grant. . [2.] The comfort they
took in the covenant; they had reason to rejoice in the law, H.
when they had an altar, a remedial law, so near it; it was a
great favour to them, and a token for good, that God gave
them his statutes ; and that they were owned as the people of
God, and the children of the promise, was what they had reason
to rejoice in, thº when this solemnity was to be perform-
6
Canaan is given by promise, it must be held by obedi-,
3. - -
|
Shall say, Amen.
an innocent person.
shall say, Amen.
ed, they were not put in full possession of Canaan ; but God
has spoken in his holiness, and then I will rejoice, Gilead is mine,
Manasseh mine ; all my own. - -
1 i And Moses charged the people the same day.
saying, 12 These shall stand upon mount Gerizim
to bless the people, when ye are come over Jordan :
Simeon, and Levi, and Judah, and Issachar, and
Joseph, and Benjamin. 13 And these shall stand
upon mount Ebal to curse; Reuben, Gad, and Asher,
and Zebulun, Dan, and Naphtali. 14 And the Le-
vites shall speak, and say unto all the men of Israeh
with a loud voice, 15 Cursed be the man that:
maketh any graven or molten image, and abomina-
tion unto the Lo RD, the work of the hands of the
craftsman, and putteth it in a secret place. And
all the people shall answer and say, Amen. 16.
Cursed be he that setteth light by his father or his.
mother. And all the people shall say, Amen. 17
Cursed be he that removeth his neighbour's land-
mark. And all the people shall say, Amen. 18.
Cursed be he that maketh the blind to wander out.
of the way. And all the people shall say, Amen.
19 Cursed be he that perverteth the judgment of
the stranger, fatherless, and widow. And all the:
people shall say, Amen. 20 Cursed be he that lieth
with his father’s wife; because he uncovereth his
father’s skirt. And all the people shall say, Amen.
21 Cursed be he that lieth with any manner of beast.
And all the people shali say, Amen. 22 Cursed be
he that lieth with his sister, the daughter of his fa-
ther, or the daughter of his mother. And all the
people shall say, Amen. 23 Cursed be he that:
lieth with his mother-in-law. And all the people:
24 Cursed be he that smiteth his.
neighbour secretly. And all the people shall say,
Amen. 25 Cursed be he that taketh reward to slay
And all the people shall say,
26 Cursed be he that confirmeth not all the
And all the people:
Amen.
words of this law to do them.
When the law was written to be seen and read by all men, the
sanctions of it were to be published, which, to complete the sº-
lemnity of their covenanting with God, they were deliberately
to declare their approbation of. This they were before direct-
ed to do, ch. xi. 29, 30. and therefore the appointment here:
begins somewhat abruptly; p. 12. There were, it seems, in
Canaan, that part of it which afterward fell to the lot of
Ephraim, (Joshua’s tribe,) two mountains that lay near to-
gether, with a valley between, one called Gerizim, and the
other Ebal. On the sides of these two mountains which faced
one another, all the tribes were to be drawn up, six on one
side, and six on the other, so that in the valley, at the foot
of each mountain, they came pretty near together, sº near as:
that the priests standing between them might be heard by
those that were next them on both sides; then when silence
was proclaimed, and attention commanded, one of the priests,
, or perhaps more, at some distance from each other, pronounci
ed with a loud voice one of the curses here following, and all
the people that stood on the side and foot of mount, Ebal,
(those that stood further off taking the signal from those that
stood nearer and within hearing,) said, Amen; then the con-
trary blessing was pronounced; “Blessed is he that doth not
, so or so,” and then those that stood on the side, and at the
; foot, of mount Gerizim, said; Amen. This could not but affect
them very much with the blessings and curses, the promises
and threatenings, of the law, and not only acquaint all the
people with them, but teach them to apply them to them-
T. Something is to be observed, in general, concerning this.
but would be talked of to posterity. . . -
1. God appointed which tribes should stand upon mount
Gerizim, and which on mount Ebal, v. 12, 13; to prevent the
disputes that might have arisen, if they had been to dispose
of themselves. The six tribes that were appointed for blessing.
were all the children of the free-women, for to such the pro-
mise belongs, Gal. iv. 31. Levi is here put among the resº,
BEFORE CHRIST, 1451.
Curses denounced.
DEUTER ONOMY, XXVIII.
to teach ministers to apply to themselves the blessing and
cuſse which they preach to others, and by faith to set their
own Amen to it.
2. ‘Of those tribes that were to say Amen to the blessings,
it is said, They stood to bless the people, but of the other, They
stood to curse, not mentioning the people, as loth to suppose
that any of this people whom God had taken for his own,
should lay themselves under the curse. Or, perhaps, the dif.
ferent way of expression intimates that there was to be but
one blessing pronounced in general upon the people of Israel,
as a happy people, and that should ever be so, if they were
obedient ; and to that blessing the tribes on mount Gerizim
were to say, Amen, “Happy art thou, O Israel, and māyest
thou ever be so; ” but then the curses come in as exceptions
from the general rule; (and we know Eaceptio firmat regulam
—The exception confirms the rule ;), Israel is a blessed people,
but if there be any particular persons even among them, that
do such and such things as are mentioned, let them know that
they have no part nor lot in the matter, but are under a curse.
This shows how ready God is to bestow the blessing ; if any
fall under the curse, they may thank themselves, they bring
it upon their own heads. . .
3. The Levites or priests, such of them as were appointed
for that purpose, were to pronounce the curses as well as the
blessings. They were ordained to bless, eh. x. 8. the priests
did it daily, Numb. vi. 23. But they must separate between
the precious and the vile ; they must not give that blessing
promiscuously, but must declare to whom it did not belong;
lest those who had no right to it themselves, should think to
share in it by being in the crowd. Note, Ministers must
preach the terrors of the law, as well as the comforts of the
gospel ; must not only allure people to their duty with the
promises of a blessing, but awe them to it with the threaten-
ings of a curse. - • -
4. The curses are here expressed, but not the blessings; for
as many as were under the law, were under the curse ; but it
was an honour reserved for Christ, to bless us, and so to do
that for us, which the law could not do, in that it was weak.
In Christ's sermon upon the mount, which was the true mount
Gerizim, we have blessings only, Matt. v. 3, &c.
5. To each of the curses the people were to say Amen. It
is easy to understand the meaning of Amen to the blessings.
The Jews have a saying to encourage people to say Amen to
the public prayers, Whosoever answereth Amen after him that
blesseth, he is as he that blesseth. But how could they say
Amen to the curses? (1.) It was a profession of their faith
in the truth of them ; that these, and the like curses, were not
bug-bears to frighten children and fools, but the real declara-
tions of the wrath of God against the ungodliness and unright-
eousness of men; not one iota of which shall fall to the
ground. (2.) It was an acknowledgment of the equity of
these curses; when they said Amen, they did in effect say,
not only, It is certain it shall be so ; but, It is just it should be
sº. They who do such things, deserve to fall and lie under
the curse. (3.) It was such an imprecation upon themselves,
as strongly obliged them to have nothing to do with those evil
practices, upon which the curse is here entailed. “Let God’s
wrath fall upon us, if ever we do such things.” We read of
those that entered into a curse, (and with us that is the usual.
form of a solemn oath,) to walk in God's law, Neh. x. 29.
Nay, the Jews say, (as the learned Bishop Patrick quotes
them,) “All the people by saying this Amen, became bound
for one another, that they would observe God’s laws, by which
every man was obliged, as far as he could, to prevent his
neighbour from breaking these laws, and to reprove those that
ºffended, lest they should bear sin, and the curse for
them.”. . . -
II. Let us now observe what are the particular sins against
which the curses are here denounced. . . . . . . . . tº
..l.. Sins against the second commandment. This flaming
sword is set to keep that commandment first, v.15. They are
mere cursed, not only that worship images, but that make them ||
9r keep them, if they be such (or like such) as idolaters used
though it be not actually worshipped, nor is it said to be de-
signed for worship, but reserved there with respect, and a
constant temptation: he that does this, may perhaps escape ||
punishment from men, but he cannot escape the curse of God.
2. Against the fifth commandment, v. 16. The contempt.
of parents is a sin so heinous, that it is put next to the con-
tempt of God himself. If a man abused his parents, either
in word or deed, he fell under the sentence of the magistrate,
and must be put to death, Exod. xxi. 15, 17. But to set light'
| especially they are here treated with, v. 1–14. -
. . . describes the curses which would come upon them if they were disobé,
in the service of their gods, whether it be a graven image or a |
molten image, it comes all to one, it is an abomination to the
Jord; though it be not set up in public, but in a secret place;
by them in his heart, was a thing which the magistrate could
not take cognizance of, and therefore it is here laid under the
curse of God, who knows the heart. Those are cursed chil-
dren, that carry themselves scornfully and insolently toward
their parents. -
3. Against the eighth commandment. The curse of God is
here fastened, (1.) Upon an unjust neighbour that removes
the land marks, v. 17. See ch. xix. 14. (2.) Upon an unjust
counsellor, who, when his advice is asked, maliciously directs
his friend to that which he knows will be to his prejudice;
which is making the blind to wander out of the way, under pre-
tence of directing him in the way, than which nothing can be
either more barbarous or more treacherous, v. 18. Those that
seduce others from the way of God’s commandments, and en-
tice them to sin, bring this curse upon themselves, which our
Saviour has explained, Matt. xv. 14. The blind lead the blind,
and both shall fall into the ditch. (3.) Upon an unjust judge,
that perverteth the judgment of the stranger, fatherless, and
widow, whom he should protect and vindicate, v. 19. These
are supposed to be poor and friendless, (nothing to be got by
doing them a kindness, nor any thing lost by disobliging them,)
and therefore judges may be tempted to side with their adver-
saries against right and equity; but cursed are such judges.
4. Against the seventh commandment. Incest is a cursed
sin, with a sister, a father's wife, or a mother-in-law, v. 20, 22,
23. These crimes not only exposed men to the sword of the
magistrate, Lev. xx. 11, but, which is more dreadful, to the
wrath of God; bestiality likewise, v. 21. -
5. Against the sixth commandment. Two of the worst kinds
of murder are specified... (1.) Murder unseen, when a mar:
does not set upon his neighbour as a fair adversary, giving him
an opportunity to defend himself, but smites him secretly, v.
24, as by poison or otherwise, when he sees not who hurts.
him. See Ps. x. 8, 9. Though such secret murders may go a
undiscovered, and unpunished, yet the curse of God will fol:
low them. (2.) Murder under colour of law, which is of all
other the greatest affront to God, for it makes an ordinance of:
his to patronize the worst of villains; and the greatest, wrong. .
to our neighbour, for it ruins his honour as well as his life;
cursed therefore is he that will be hired, or bribed, either to ,
accuse, or to convict, or to condemn, and so to slay, an inno-
cent person, v. 25. See Ps. xv. 5. -
5. The solemnity concludes with a general curse upon him .
that confirmeth not, or, as it might be read, that performeth
not, all the words of this law to do them, v.26. By our obedience -
to the law we set our seal to it, and so confirm it, as by our dis-
obedience we do what lies in us to disanmul it, Ps. cxix. 126. .
The apostle, following all the ancient versions, reads it, Cursed ".
is every one that continues not, Gal. iii. 10. Lest those that
were guilty of other sins, not mentioned in this cornmination,
should think themselves safe from the curse, this last reaches..
all ; not only those who do the evil which the law forbids, but
those also who omit the good which the law requires: to this.
we must all say, Amen, owning, ourselves under the curse, .
justly to have deserved it, and that we must certainly have
perished for ever under it, if Christ had not redeemed ws fram-
the curse of the law, by being made a curse for us.
CHAP. XXVIII. -
: This chapter is a very large exposition of two words in the foregoing chap.--
ter, ;blessing .# | ..º. % 2067'62 # ...}}. t
neral, that were obedient, and those cursed, that were disobedient ; 5uſ
because generals are not so affecting, Moses here descends to particulars,
and describes the blessing and the curse, not in their fountains, (those are
out of sight, and therefore the most considerable, yet least considered, the
favour of God the spring of all the blessings; and the wrath of God tie
spring of all the curses,) but in their streams, the sensible effects of the
blessing and the curse, for they are real things, and have real effects.
I. He describes the blessings that should come upon them if they were
obedient; personal, family, and especially national, for in that capacity
II. He more largely

dient ; such as would be, 1. Their extreme vezation, v. 15-44. , 2.
Their utter ruin and destruction at last, v. 45–68. This chapter, is
much to the same purport with Lev. xxvi, setting before them life ana
death, good and evil 3 and the promise, in the close of that chapter, o,
their restoration upon their repentance, is here likewise more largely re.
peated, ch. xxx... Thus as they had precept upon precept in the repetition
of the law, so they had line upon line in the répetition of the promise
and threatenings. And these are both there and here delivered, not only
* as sanctions of the law, what would be conditionally, but as §.
6?
of the event, what would be certainly, that for a while the people of Israel
would be happy in their obedience, but that at length they would be un
done by their disobedience, and therefore it is said, ch. xxx. 1. that all
those things would come upon them, both the blessing and the curse. .
1 A ND itshall come to pass, if thou shalt hearken -
ſy, diligently unto the voice of the Lord thy
God, to observe and to do all his commandments
487
BEFone CHRIST, 1451. DEUTER ONOMY, XXVIII.
Blessings promised.
which I command thee this day, that the Lo Ro thy
God will set thee on high above all nations of the
earth : 2 And all these blessings shall come on
thee, and overtake thee, if thou shalt hearken unto
the voice of the Lord thy God. 3 Blessed shalt
thru be in the city, and blessed shalt thou be in the
field. 4 Blessed shall be the fruit of thy body, and
the fruit of thy ground, and the fruit of thy cattle,
the increase of thy kine, and the flocks of thy sheep.
‘5 Blessed shall be thy basket and thy store. 6
Blessed shalt thou be when thou comest in, and
blessed shalt thou be when thou goest out. 7 The
Lo RI shall cause thine enemies that rise up against.
thee to be smitten before thy face: they shall come
out against thee one way, and flee before thee seven
ways. 8. The Lord shall command the blessing
upon thee in thy storehouses, and in all that thou
settest thine hand unto ; and he shall bless thee in
the land which the Lord thy God giveth thee. 9
The Lord shall establish thee an holy people unto
himself, as he hath sworn unto thee, if thou shalt
keep the commandments of the Lord thy God, and
walk in his ways. 10 And all the people of the
earth shall see that thou art called by the name of
the Lord ; and they shall be afraid of thee. 11
And the Lo RD shall make thee plenteous in goods,
in the fruit of thy body, and in the fruit of thy cattle,
and in the fruit of thy ground, in the land which
the LoRD sware unto thy fathers to give thee. 12
The LoRD shall open unto thee his good treasure,
the heaven to give the rain unto thy land in his sea-
son, and to bless all the work of thine hand : and
thou shalt lend unto many nations, and thou shalt
not borrow. 13 And the Lo RD shall make thee the
head, and not the tail; and thou shalt be above
only, and thou shalt not be beneath ; if that thou
hearken unto the commandments of the Lo RD thy
God, which I command thee this day, to observe
and to do them : 14 And thou shalt not go aside
from any of the words which I command thee this
day, to the right hand or to the left, to go after other
gods to serve them.
The blessings are here put before the curses, to Intimate, 1.
That God is slow to anger, but swift to show mercy : he has
said it, and sworn, that he would much rather we would obey
and live, than sin and die. It is his delight to bless. 2. That
though both the promises and the threatenings are designed
to bring and hold us to our duty; yet it is better that we be
allured to that which is good by a filial hope of God’s favour,
than that we be frightened to It by a servile fear of his wrath.
That obedience pleases best, which comes from a principle of
delight in God’s goodness. Now, -
We have here the condition upon which the blessing is
promised. 1. It is upon condition that they diligently hearken
to the voice of God, v. 1, 2. that they hear God speaking to
them by his word, and use their utmost endeavour to acquaint
themselves with his will, v. 13. 2. Upon condition that they
observe and do all his commandments, (and in order to obe-
dience, there is need of observation ;) and that they keep the
commandments of God, v. 9. and walk in his ways. Not only
do them for once, but keep them for ever; not only set out in
his ways, but walk in them to the end.
left, either to superstition on the one hand, or profaneness on
the other ; and particularly, that they should not go after other
gods, v. 14. which was the sin that of all others they were most
prone to, and God would be most displeased with. Let them
take care to keep up religion, both the form and power of it,
!. their families and nation, and God would not fail to bless
theme .
II. The particulars of this blessing. . . . -
1. It is promised that the providence of God should prosper
them in all their outward concerns. These blessings are said to
overtake them, v. 2. Good people sometimes, under the sense
of their own unworthiness, are ready to fly from the blessing,
and to conclude % it belongs not to them ; but the blessing
3. Upon condition
that they should not go aside either to the right hand or to the
shall find them out and follow them notwithstanding; thus
in the great day, the blessing will overtake the righteous that
say, Lord, when saw we thee hungry, and fed thee ? Matt. xxv.
37. It is promised, - -
(1.) That they should be safe and easy ; a blessing should
come upon them wherever they were, in the city, or in the field,
v. 3. . Whether their habitation was in the town or country;
whether they were husbandmen or tradesmen ; whether their
business called them into the city or into the field ; they should
be preserved from the dangers, and have the comforts, of every
scene. This blessing should attend them in their journeys,
going out and coming in, v. 6. Their persons should be pro-
tected, and the affair they went about should succeed well.
Observe here, what a necessary and constant dependence we
have upon God, both for the continuance and comfort of this
life. We need him at every turn, in all the various moments
of life ; we cannot be safe if he withdraw his protection, nor
easy if he suspend his favour : but if he bless us, go where we
will, it is well with us.
(2.) That their families should be built up in a numerous
issue; blessed shall be the fruit of thy body, v. 4. and in that
the Lord shall make thee plentedws, v. 11. in pursuance of the
promise made to Abraham, that his seed should be as the stars
of heaven for multitude, and that God would be a God to them,
than which, a greater blessing, and more comprehensive, could
not be entailed upon the fruit of their body. See Isa. lxi. 9.
(3.) That they should be rich, and have an abundance of
all the good things of this life, which are promised them," not
merely that they might have the pleasure of enjoying them,
but (as Bishop Patrick observes out of one of the Jewish
writers) that they might have wherewithal to honour God,
and might be helped and encouraged to serve him cheerfully,
and to proceed and persevere in their obedience to him. A
blessing is promised, [1..] On all they had without doors,
corn and cattle in the field, v. 4, 11. Their cows and sheep
particularly, which should be blessed for the owners' sakes,
and made blessings to them. In order to this, it is promised
that God would give them rain in due season, which is called
his good treasure, v. 12. because with this river of God the
earth is enriched, Ps. lxv. 9. Our constant supplies we must
see coming from God’s good treasure, and own our obligations
to him for them ; if he withhold his rain, the fruits both of
the ground and of the cattle soon perish. [2.] On all they
had within doors, the basket and store, v. 5, the storehouses
or barns, v. 8. When it is brought home, God will bless it,
and not blow upon it as sometimes he does, Hag. i. 6, 9. We
depend upon God and his blessing, not only for our yearly
corn out of the field, but for our daily bread out of our basket
and store, and therefore are taught to pray for it every day.
(4.) That they should have success in all their employments,
which would be a constant satisfaction to them ; “The Lord
shall command the blessing (and it is he only that can command
it) upon thee, not only in all thou hast, but in all thou dost,
all that thou settest thine hand wnto,” v. 8. This intimated
that even when they were rich, they must not be idle, but
must find some good employment or other to set their hand to,
and God would own their industry, and bless the work of their
hand, v. 12. for that which makes rich, and keeps so, is, the
ºjºs of the Lord upon the hand of the diligent, Prov. x.
(5.) That they should have honour among their neighbours,
v. 1. The Lord thy God will set thee on high above all nations.
He made them so by taking them into covenant with himself,
ch. xxvi. 19. And he would make them more and more so
by their outward prosperity, if they would not by sin disparage
themselves. Two things should help to make them great
among the nations. . [1..] Their wealth, v. 12. “Thou shalt
lend to many nations upon interest,” (which they were allowed
to take from the neighbouring nations,) “but thou shalt not
have occasion to borrow.” This would give them great in-
fluence with all about them : for the borrower is servant to
the lender. It may be meant of trade and commerce, that
they should export abundantly more than they should import,
which would keep the balance on their side. [2.] Their
power, v. 13. The Lord shall make thee the head, to give law to
all about them, to exact tribute, and to arbitrate all contro-
versies. Every sheaf should bow to theirs; which should
make them so considerable, that all the people of the earth
should be afraid of them, v. 10. that is, should reverence their
true grandeur, and dread making them their enemies. The
flourishing of religion among them, and the blessing of God .
upon them, would make them formidable to all their neigh-
bours, terrible as an army with banners. - *
(6.) That they should be victorious over their enemies, and
prosper in all their wars. If any were so daring as to rise up
Berone CHRIST, 1451.
Curses denounced.
DEUTER ONOMY, XXVIII.
gainst them to oppress them, or encroach upon them, it should
be at their peril, they should certainly fall before them, v. 7.
The forces of the enemy, though entirely drawn up to come
against them one way, should be entirely routed, and flee
before them seven ways, each making the best of his way.
From the whole we leal n, (though it were well if men would
believe it,) that religion and piety are the best friends to out-
ward prosperity. #. temporal blessings do not take up
so much room in the promises of the New-Testament, as they
do in those of the Old, yet it is enough that our Lord Jesus
has given us his word, (and sure we may take his word,) that
if we seek first the kingdom of God, and the righteousness
thereof, all other things shall be added to us, as far as infi-
nite wisdom sees good, and who can desire it further? Matt.
vi. 33.
2. It is likewise promised that the grace of God should es-
tablish them a holy people, v. 9. Having taken them into co-
venant with himself, he would keep them in covenant, and
provided they used the means of stedfastness, he would give
them the grace of stedfastness, that they should not depart
from him. Note, Those that are sincere in holiness, God
will establish in holiness; and he is of power to do it, Rom.
xvi. 25. He that is holy, shall be holy still ; and those whom
God establishes in holiness, he thereby establishes a people
to himself, for as long as we keep close to God, he will never
forsake us. This establishment of their religion would be the
establishment of their reputation, v. 10. All the people of the
earth shall see, and own, that thou art called by the name of the
Lord, that is, “that thou art a most excellent and glorious
people, under the particular care and countenance of the
great God. They shall be made to know that a people called
by the name of Jehovah, is without doubt the happiest people
under the sun, even their enemies themselves being judges.”
The favourites of heaven are truly great, and, first or last, it
will be made to appear that they are so ; if not in this world,
yet at that day, when those who confess Christ now, shall be
Gonfessed by him before men and angels as those whom he de-
lights to honour.
15 But it shall come to pass, if thou wilt not
hearken unto the voice of the Lord thy God, to
observe to do all his commandments and his statutes
which I command thee this day, that all these curses
shall come upon thee, and overtake thee.
shalt thou be in the city, and cursed shalt thou be in
the field. 17 Cursed shall be thy basket and thy
store. 18 Cursed shall be the fruit of thy body, and
the fruit of thy land, the increase of thy kine, and
the flocks of thy sheep. 19 Cursed shalt thou be
when thou comest in, and cursed shalt thou be when
thou goest out. 20 The Lo RD shall send upon thee
cursing, vexation. and rebuke, in all that thou set-
£est thine hand unto for to do, until thou be destroy-
ed, and until thou perish quickly; because of the
wickedness of thy doings, whereby thou hast for-
saken me. 21 The Lord shall make the pestilence
cleave unto thee, until he have consumed thee from
off the land, whither thou goest to possess it.
The Lo RD shall smite thee with a consumption, and
with a fever, and with an inflammation, and with ,
an extreme burning, and with the sword, and with
plasting, and with mildew ; and they shall.pursue
thee until thou perish. 23 And thy heaven that is
over thy head shall be brass, and the earth that is
under thee shall be iron. 24. The Lo RD shall make
the rain of thy land powder and dust: from heaven
shall it come down upon thee, until thou be destroy-
ed. 25 The Lo RD shall cause thee to be smitten
before thine enemies: thou shalt go out one way
against them, and flee seven ways before them; and
shalt be removed into all the kingdoms of the earth.
26 And thy carcase shall be meat unto all fowls of
the air, and unto the beast of the earth, and no man
shall fray them away. 27 The Lord will smite
thee with the botch of Egypt, and with the emerods,
and with the scab, and with the itch, whereof thou
canst not be healed. . 28 The LORD shall Smite thee
with madness, and blindness, and astonishment of
VoI. I. 3 R.
16 Cursed
22
heart: 29 And thou shalt grope at noon-day, as
the blind gropeth in darkness, and thou shalt not
prosper in thy ways: and thou shalt be only oppress-
ed and spoiled evermore, and no man shall save thee.
30 Thou shalt betroth a wife, and another man shall
lie with her : thou shalt build an house, and thou
shalt not dwell therein : thou shalt plant a vineyard,
and shalt not gather the grapes thereof, 31 Thine
ox shall be slain before thine eyes, and thou shalt
not eat thereof: thine ass shall be violently taken
away from before thy face, and shall not be restored
to thee: thy sheep shall be given unto thine ene-
mies, and thou shalt have none to rescue them. 32
Thy sons and thy daughters shall be given unto an-
other people, and thine eyes shall look, and fail
with longing for them all the day long : and there
shall be no might in thine hand. 33 The fruit of thy
land, and all thy labours, shall a nation which thou
knowest not eat up; and thou shalt be only op-
pressed and crushed alway. 34 So that thou shalt
be mad for the sight of thine eyes which thou shalt see.
35 The Lo RD shall smite thee in the knces, and in the
legs, with a sore botch that cannot be healed, from
the sole of thy foot unto the top of thy head. 36
The LoRD shall bring thee, and thy king which thou
shalt set over thee, unto a nation which neither thou
northy fathers have known; and there shalt thou
serve other gods, wood and stone. 37 And thou
shalt become an astonishment, a proverb, and a by-
word, among all nations whither the Lok D shall
Head thee. 38 Thou shalt carry much seed out into
the field, and shalt gather but little in ; for the lo-
cust shall consume it. 39 Thou shalt plant vine-
yards, and dress them, but shalt neither drink of the
wine, nor gather the grapes; for the worms shall eat
them. 40 Thou shalt have olive-trees throughout
all thy coasts, but thou shalt not anoint thyself with
the oil : for thine olive shall cast his fruit. 41 Thou
shalt beget sons and daughters, but thou shalt not
enjoy them ; for they shall go into captivity. 42
All thy trees and fruit of thy land shall the locust
consume. 43 The stranger that is within thee shall
get up above thee very high ; and thou shalt come
down very low. 44 He shall lend to thee, and thou
shalt not lend to him : he shall be the head, and thou
shalt be the tail.
Having viewed the bright side of the cloud, which is to
ward the obedient, we have now presented to us the black and
dark side, which is toward the disobedient. If we do not
keep God’s commandments we not only come short of the
blessing promised, but we lay ourselves under the curse, which
is as comprehensive of all misery, as the blessing is of all
happiness. Observe,
I. The equity of this curse. It is not a curse causeless, or
for some light cause ; God seeks not occasion against us, nor
is he apt to quarrel with us. That which is here mentioned
as bringing the curse is, l. Despising, God; refusing to
hearken to his voice, v. 15. which speaks the highest contempt
imaginable, as if what he said were not worth the heeding, or
we were not under any obligation to him. , 2. Disobeying
him ; not doing his commandments, or not observing to do
them. None fall under his curse, but those that rebel against
his command. 3. Deserting him. “It is because of the
wickedness of their doings, not only whereby thou hast slighted
me, but whereby thow hast forsaken me,” v. 20. God never casts
us off, till we first cast him off. It intimates that their idola-
try, by which they forsook the true God for false gods, would
be their destroying sin, more than any other. .
II. The extent and efficacy of this curse... “These curses
shall come upon thee from above, and shall overtake thee;
though thou endeavour to éscape them, it is to no purpose to
attempt it, they shall follow thee whithersoever thou goest,
and seize thee, overtake thee, and overcome thee,” v. 15. . It
is said of the sinner, when God’s wrath is in pursuit of him,
that he would fain flee out of his hand, J **i. 22, but ha
Brrone Christ, 1451. DEUTERONOMY, XXVIII.
Curses denounced.
cannot; if he flee from the iron weapon, yet the bow of steel shall
reach him, and strike him through. There is no running from
God but by running to him ; no fleeing from his justice but by
fleeing to his mercy. See Ps. xxi. 7, 8. 1. Wherever the
sinner goes, the curse of God follows him ; wherever he is,
it rests upon him. He is cursed in the city, and in the field, v.
16. The strength of the city cannot shelter him from it, the
pleasant air of the country is no fence against these pestilen-
tial steams. He is cursed, v. 19. when he comes in, for the
curse is upon the house of the wicked, Prov. iii. 33. and he is
cursed when he goes out, for he cannot leave that curse be-
hind him, nor get rid of it, which has entered into his bowels
like water, and like oil into his bones. , 2. Whatever he has
is under a curse, cursed is the ground for his sake, and all
that is on it, or comes out of it, and so he is cursed from the
ground, as Cain, Gen. iv. 11. The basket and store cursed, v.
17, 18. All his enjoyments being forfeited by him, are in a
manner forbidden to him, as cursed things, which he has no
title to. To those whose mind and conscience are defiled, every
thing else is so, Tit. i. 15. They are all embittered to him,
he cannot take any true comfort in them, for the wrath of God
mixes itself with them, and he is so far from having any
Security on the continuance of them, that if his eyes be open,
he may see them all condemned, and ready to be confiscated,
and with them all his joys, and all his hopes, for ever. 3.
Whatever he does is under a curse too. tº
that he setteth his hand unto, v. 20. A constant disappoint-
ment which they are subject to, that set their hearts upon the
world, and expect their happiness in it, and which cannot but
be a constant vexation. This curse here is just the reverse of
the blessing in the former part of the chapter. Thus whatever
biiss there is in heaven, there is not only the want of it, but
the contrary to it, in hell, Isa. lxv. 13. My servants shall eat,
but ye shall be hungry.
Many particular judgments are here enumerated, which
would be the fruits of the curse, and with which God would
punish the people of the Jews for their apostasy and disobedi-
ence: (1.) These judgments threatened are of divers kinds,
for God has many arrows in his quiver, four sore judgments,
Ezek. xiv. 21. and many more. (2.) They are here represent-
ed as very terrible, and the descriptions of them are exceedingly
Jively and affecting, that men, knowing these terrors of the
Lord, might, if possible, be persuaded. (3.) The threaten-
ings of the same judgment are several times repeated, that
they might make the more deep and lasting impressions; and
to intimate, that if they persisted in their disobedience, the
judgment which they thought was over, and of which they
said, “Surely the bitterness of it is past,” would return with
double force ; for when God judges, he will overcome.
[1..] Bodily diseases are here threatened; that they should
be epidemical in their land. These God sometimes makes
use of for the chastisement and improvement of his own peo-
ple, Lord, behold, he whom thou lovest is sick. But here they
are threatened to be brought upon his enemies, as tokens of
his wrath, and designed for their ruin. So that according to
the temper of our spirits, under sickness, accordingly it is to us
a blessing or a curse. But whatever sickness may be to par-
ticular persons, it is certain that epidemical diseases raging.
among a people, are national judgments, and are so, to be
accounted. He here threatens, First, Painful diseases, v. 35.
a sore botch, beginning in the legs and knees, but spreading
like Job’s boils from head to foot. And, Secondly, Shameful
diseases, v. 27. the botch of Egypt, (such boils and blains as
the Egyptians had been plagued with, when God brought
Israel from among them,) and the emerods and scab, vile
diseases, the just punishment of those who by sin had made.
themselves vile. Thirdly, Mortal diseases. The pestilence,
v. 21. the consumption, (put for all chronical diseases,) and
the fever, (for all acute diseases,) v. 22.(see Lev. xxvi. 16.)
* . . . . . . . . . . . . . . . . ciates, and now God made idolaters their oppressors. . . .
...[2] Famine, and scarcity of provisions; and this, First,
and all incurable, v. 27.
For want of rain, v. 28, 24. Thy heaven over thy head, that
part that is over thy land, shall be as dry as brass, while the
heavens over other countries shall distil their dews; and when
the heaven is as brass, the earth of course will be as iron, so
hard and unfruitful. Instead of rain, the dust shall be blown
out of the highways into the field, and spoil the little that:
there is of the fruits of the earth. Secondly, By destroying
insects. The locust should destroy the corn, so that they
should not have so much as their seed again, v. 38, 42. And
the fruit of the vine, which should make glad their hearts,
should all be worm-eaten, v. 39. And the olive, some way or
other, should be made to cast its fruit, v. 40. The heathen
use many superstitious customs in honour of their idol-gods,
for preserving the fruits of the earth : but Moses tells Israel.
490 . - -
It is a curse in all
—A.
that the only way they had to preserve them, was, to keep
God’s commandments; for he is a God that will not be sport-
ed with, like their idols, but will be served in spirit and in
truth. This threatening we find fulfilled in Israel, 1 Kings.
xvii. 1. Jer. xiv. 1, &c. Joel i. 4.
[3.] That they should be smitten before their enemies in,
war, who, it is likely, would be the more cruel to them, when
they had them at their mercy, for the severity they had used
against the nations of Canaan, which their neighbours in
after-ages would be apt to remember against them, v. 25. It
would make their flight the more shameful and the more-
grievous, that they might have triumphed over their enemies,
if they had been faithful to their God. The C arcasses of those
that were slain in war, or died in captivity among strangers,
should be meat for the fowls, v. 26. And an Israelite, having,
forfeited the favour of his God, should have so little hu-
manity showed him, as that no man should fray them away ; so.
odious would God’s curse make them to all mankind.
[4.] That they should be infatuated in all their counsels,
so as not to discern their own interest, nor bring any thing
to pass for the public good, v. 28, 29. The Lord shall smite.
thee with madness and blindness. Note, God’s judgments
can reach the minds of men, to fill them with darkness and
horror, as well as their bodies and estates; and those are the
sorest of all judgments, which make men a terror to them-
selves, and their own destroyers. That which they contrived
to secure themselves by, should still turn to their prejudice.
Thus we often find that the allies they confided in, distressed.
them, and strengthened them not, 2 Chron. xxviii. 20. Those
that will not walk in God’s counsels, are justly left to be ruin-
ed by their own ; and those that are wilfully blind to their
duty, deserve to be made blind to their interest; and seeing:
they loved darkness rather than light, iet them grope at noon-
day as in the dark. tº -
[5.] That they should be plundered of all their enjoyments,
stripped of all by the proud and imperious conqueror, such as:
Benhadad was to Ahab, 1 Kings xx. 5, 6. Not only their
houses and vineyards should be taken from them, but their
wives and children, v. 30, 32. Their dearest comforts, which,
they took most pleasure in, and promised themselves most
from, should be the entertainment and triumph of their ene-
mies. As they had dwelt in houses which they builded not,
and eaten of vineyards which they planted not, ch. vi. 10, 11.
so others should do by them. Their oxen, asses, and sheep,
like Job's, should be taken away before their eyes, and they
should not be able to recover them, v. 31. And all the fruit of
their land and labours should be devoured and eaten up by
the enemy; so that they, and theirs, would want necessaries,
while their enemies were revelling with that which they had
laboured for." - - - -
[6.] That they should be carried captives into a far coun-
try; nay, into all the kingdoms of the earth, v.25. Their sons-
and daughters, whom they promised themselves comfort in,
should go into captivity, v. 41. and they themselves at length,
and their king, in whom they promised themselves safety and
settlement, v. 36. This was fully accomplished, when the
ten tribes, first, were carried captive into Assyria, 2 Kings.
xvii. 6. and not long after, the two tribes into Babylon, and
: two of their kings, 2 Kings xxiv. 14, 15;, xxv. 7, 21...That
which is mentioned as an aggravation of their captivity, is,
that they should go into an unknown country, the language.
and customs of which would be very uncouth, and their treat-
ment among them barbarous, and there they should serve other.
gods, that is, be compelled to do so, by their enemies, as they.
were in Babylon, Dan. iii. 6. Note: God often makes men's,
sin their punishmént, and chooses, their delusions...'Ye shall.
serve other gods, that is, “Ye shall serve those that do serve:
them ;” a nation is often in scripture called by the name of
its god, as Jer. xlviii. 7. They had, made idolaters their asso-
. .[7] That those who remained should be insulted and tyran-
nized over by strangers, v. 43,44. So the ten tribes were by,
the colonies which the king of Assyria sent to take possession
; of their land, 2 Kings xvii. 24. Or; this may be meant of the
gradual encroachments which the strangers within their gates.
should make upon them, so as insensibly to worm them out of
their estates. We read of the fulfilling of this, Hos. Wii. 9, .
Strangers have devoured his strength ; foreigners ate the bread:
out of the mouth of the true-born Israelites. by which they
were justly chastised for introducing strange gods. . . . . . . . .
[8.] That their reputation among their neighbours should
be quite sunk, and, they that have been a name, and a praise,.
should be an astonishment, a proverb, and a by-word, v. 37
Some have observed the fulfilling of this threatening in their
present state; for when we would express the most perfidious
BEFORE CHRIST, 1451,
Destruction threatened.
DEUTER ONOMY, XXVIII.
*—
and barbarous treatment, we say, None but a Jew would have
done so. Thus is sin a reproach to any people.
Lastly, To complete their misery, it is threatened that they
should be put quite out of the possession of their minds by all
these troubles, v. 34. Thou shalt be mad for the sight of thine
eyes, that is, quite bereaved of all comfort and hope, and aban-
doned to utter despair. Those that walk by sight, and not
by faith, are in danger of losing reason itself, when everything
about them looks frightful ; and their condition is woeful in-
deed, that are mad for the sight of their eyes,
45 Moreover, all these curses shall come upon thee,
and shall pursue thee, and overtake thee, till thou
be destroyed ; because thou hearkenedst not unto
the voice of the Lo RD thy God, to keep his com-
mandments and his statutes which he commanded
thee: 46 And they shall be upon thee for a sign
and for a wonder, and upon thy seed for ever. 47
Because thou servedst not the Lo RD thy God with
joyfulness, and with gladness of heart, for the abun-
dance of all things ; 48 Therefore shalt thou serve
thine enemies, which the Lo RD shall send against
thee, in hunger, and in thirst, and in nakedness,
and in want of all things: and he shail put a yoke
of iron upon thy neck, until he have destroyed thee.
49 The LORD shall bring a nation against thee from
far, from the end of the earth, as swift as the eagle
flieth ; a nation whose tongue thou shalt not under-
Stand ; 50 A nation of fierce countenance, which
shall not regard the person of the old, nor show
favour to the young : 51 And he shall eat the fluit
of thy cattle, and the fruit of thy land, until thou be
destroyed: which also shall not leave thee either corn, |
wine, or oil, or the increase of thy kine, or flocks of
thy sheep, until he have destroyed thee. 52 And he
shall besiege thee in all thy gates, until thy high and
fenced walls come down, wherein thou trustedst,
throughout all thy land : and he shall besiege thee
in all thy gates throughout all thy land, which the
LoRD thy God hath given thee. 53 And thou shalt
eat the fruit of thine own body, the flesh of thy sons
and of thy daughters, which the LoRD thy God
hath given thee, in the siege, and in the straitness,
where with thine enemies shall distress thee: 54 So
that the man that is tender among you, and very de-
licate, his eye shall be evil toward his brother, and
toward the wife of his bosom, and toward the rem-.
nant of his children which he shall leave : .55 So
that he will not give to any of them of the flesh of
his children whom he shall eat: because he hath
nothing left him in the siege, and in the straitness
wherewith thine enemies shall distress thee in all
thy gates. 56 The tender and delicate woman
among you, which would not adventure to set the
sole of her foot upon the ground for delicateness and
tenderness, her eye.shall be evil toward the husband
of her bosom, and toward her son, and toward her
daughter, 57 And toward her young one that
cometh out from between her feet, and toward her
children, which she shall bear: for she shall eat
them for want of all things secretly in the siege and
straitness wherewith thine enemy shall distress thee
in thy gates. 58 If thou wilt not observe to do all
the words,of this law that are written in this book,
that thou mayest fear this glorious and fearful name,
THE LORD THY GoD ; 59 Then the LoRD will make
thy plagues wonderful, and the plagues of thy seed,
even great plagues, and of long continuance, and
sore sicknesses, and of long continuance. 60 More-
over he will bring upon thee all the diseases of
Egypt, which thou wast afraid of; and they shall
cleave unto thee. 61 Also every sickness, and
every plague, which is not written-in the book of
eyes which thou shalt see.
-
this law, them will the LoRD bring upon thee, until
thou be destroyed. 62 And ye shall be left few in
number, whereas ye were as the stars of heaven
for multitude; because thou wouldest not obey the
voice of the LORD thy God. 63 And it shall come
to pass, that as the LORD rejoiced over you to do.
you good, and to multiply you ; so the LORD will
rejoice over you to destroy you, and to bring you to
nought; and ye shall be plucked from off the land
whither thou goest to possess it. 64 And the Lord
shall scatter thee among all people, from the one end
of the earth even unto the other; and there thou
shalt serve other gods, which neither thou nor thy
fathers have known, even wood and stone. 65 And
among these nations shalt thou find no ease, neither
shall the sole of thy foot have rest; but the Lo RD.
shall give thee there a trembling heart, and failing
of eyes, and sorrow of mind: 66 And thy life shalf
hang in doubt before thee; and thou shalt fear day
and night, and shalt have none assurance of thy
life: 67 In the morning thou shalt say, Would
God it were even l and at even thou shalt say, Would
God it were morning ! for the fear of thine heart
where with thou shalt fear, and for the sight of thine.
68 And the LoRD shali
bring thee into Egypt again with ships, by the way
whereof I spake unto thee, Thou shalt see it no
more again: and there ye shall be sold unto your
enemies for bondmen and bond women, and no man
shall buy you.
One would have thought that enough had been said to pos-
sess them with a dread of that wrath of God which is revealed
from heaven against the ungodliness and unrighteousness of men.
But to show how deep the treasures of that wrath are, and that
still there is more and worse behind, Moses, when one would
have thought that he had concluded this dismal subject, be- -
gins again, and adds to this roll of curses many similar words;.
as Jeremiah did to his, Jer. xxxvi. 32. It should seem that
in the former part of this communation, Moses foretells their
captivity in Babylon, and the calamities which introduced
and attended that, by which, even after their return, they
were brought to that low and poor condition, which is described,
v. 44. that their enemies should be the head, and they the tail:
but here in this latter part, he foretells their last destruction
by the Romans, and their dispersion thereupon.
And the
present deplorable state of the Jewish nation, and of all that
have incorporated themselves with them, by embracing their
religion, does so fully and exactly answer to the prediction in,
these verses, that it serves for an incontestable proof of the
truth of prophecy, and consequently of the divine authority.
of the scripture. . And this last destruction being here repre-
sented as more dreadful than the former, it shows that their
sin, in rejecting Christ and his gospel, was more heinous, and
: more provoking to God, than idolatry itself, and left them,
more under the power of Satan; for their captivity in Baby-
lon cured them effectually of their idolatry in seventy years'
time, but under this last destruction, now for above 1600 years,
they continue incurably averse to the Lord Jesus, Qbserve,
I. What is here said in general of the wrath of God which
should light and lie upon them for their sins. . .
1. That if they would not be ruled by the commands of God,
they should certainly be ruined by his curse, v. 45,46. Because
thou didst not keep his commandments, (especially that of
hearing and obeying the great Prophet;) these curses shall come
upon thee, as upon a people appointed to destruction, the ge-
neration of God’s wrath ; and they shall be for a sign, and for
a wonder. It is amazing to think, that a people so long the
favourites of heaven, should be so perfectly abandoned and
cast off; that a people so closely incorporated, should be so .
universally dispersed ; and yet that a people so scattered in
all nations, should preserve themselves distinct, and not mix:
with any; but, like Cain, be fugitives and vagabonds, and yet
marked to be known. . . . . . . . . . . . … . . . . . . . . .
2. That if they would not serve God with cheerfulness, they
should be compelled to serve their enemies, v.47, 48. that they
might know the difference, 2 Chron. xii. 8. which, some think,
is the meaning of Ezek. xx. 24, 25. Because they despised my
statutes, I gave them statutes that were not good. Observé
here, (1:) It is justly expected from * whom God-gives
Berous CHRIST, 1451. DEUTER ONOMY, XXVIII. The destruction threatened.
an abundance of the good things of this life, that they should
serve him. What does he maintain us for, but that we may
do his work, and be some way serviceable to his honour. (2.)
The more God gives us, the more cheerfully we should serve
bim ; our abundance should be oil to the wheels of our obe-
dience. God is a master, that will be served with gladness,
and delights to hear us sing at our work. (3.) If when we
receive the gifts of God's bounty, we either do not serve him
at all, or serve him with reluctance, it is a righteous thing
with him to make us know the hardships of want and servitude.
They deserve to have cause given them to complain, who
complain without a cause. Tristis es, et felic—Happy, and
wet not easy l Blush at thy own folly and ingratitude.
3. That if they would not give glory to God by an awful
obedience, he would get him honour upon them by wonderful
splagues, v. 58, 59. Note, (1.) Ged justly expects from us
that we should fear his fearful name; and which is strange,
that name which is here proposed as the object of our fear,
is, THE LORD THY God, which is very fitly here put in our
Bibles in capital letters; for nothing can sound more truly
august. As nothing is more comfortable, so nothing more
awful, than this, that he with whom we have to do, is Jeho-
vah, a Being infinitely perfect and blessed, and the Author
of all being; and that he is our God, our rightful Lord and
“Owner, from whom we are to receive laws, and to whom we
are to give account: this is great, and greatly to be feared.
(2.) We may justly expect from God, that if we do not fear
his fearful name, we shall feel his fearful plagues; for one
*yay or other God will be feared. All God’s plagues are
dreadful, but some are wonderful, carrying in them extraor-
dinary signatures of divine power and justice, so that a man,
upon the first view of them, may say, Verily, there is a God
that judgeth in the earth.
II. How the destruction threatened is described. Moses is
here upon the same melancholy subject that our Saviour is
discoursing of to his disciples in his farewell-sermon, Matt.
xxiv. namely. The destruction of Jerusalem and the Jewish
ination.
Five things are here foretold as steps to their ruin :
l. That they should be invaded by a foreign enemy, v. 49,
50. . A nation fron far, nameſy, the Romans, as swift as the
eagle, hastening to the prey ; our Saviour makes use of this
similitude, in foretelling this destruction, that where the carcase
is, there will the eagles be gathered together, Matt. xxiv. 28.
And Bishop Patrick observes, (to make the accomplishment
the more remarkable,) that the ensign of the Roman armies
was an eagle. This nation is said to be of a fierce counte-
nance, an indication of a fierce nature, stern and severe, that
Would not pity the weakness and infirmity either of little
children, or of old people.
2. That the country should be laid waste, and all the fruits
of it eaten up by this army of foreigners; which is the natural
Consequence of an invasion, especially, when it is made, as
that by the Romans was, for the chastisement of rebels, p.
51. He shall eat the fruits of thy cattle and land, so that the
inhabitants should be starved, while the invaders were fed
to the full. -
3. That their cities should be besieged, and that such would
be the obstinacy of the besieged, and such the vigour of the
besiegers, that they would be reduced to the last extremity,
and at length fall into the hands of the enemy, v. 52. No place,
though ever so well fortified, no, not Jerusalem itself, though
it held out long, would escape. Two of the common conse-
guences of a long siege are here foretold. (1.) A miserable
famine, which would prevail to such a degree, that, for want
of food, they should kill ånd eat their own children, v. 53.
Men should do so, notwithstanding their hardiness, and ability
to bear hunger; and though obliged by the law of nature to
‘provide for their own families, yet should refuse to give to
the wife and children that were starving, any of the child that
was barbarously butchered, v. 54, 55. Nay, women, ladies
of quality, notwithstanding their natural niceness about their
food, and their natural affection to their children, yet, for
want of food, should so far forget all humanity, as to kill and
eat them, v. 56, 57. Let us observe by the way, how hard
this fate must needs be to the tender and delicate womén,
and learn not to indulge ourselves in tenderness and delicacy,
because we know not what we may be reduced to before we
die ; the more nice we are, the harder it will be to us to bear
want, and the more danger we shall be in of sacrificing reason,
and religion, and natural affection itself, to the clamours and
gravings of an unmortified and ungoverned appetite. This
threatening was fulfilled in the letter of it, more than once,
£9 the perpetual reproach of the Jewish nation; never was
the like done ºthº, Greek or Barbarian, but in the siege of
Samaria, a woman boiled her own son, 2 Kings vi. 28, 29. And
it is spoken of as commonly done among them in the siege of
Jerusalem by the Babylonians, Lam. iv. 10. And in the last
siege by the Romans, Josephus tells us of a noble woman,
that killed and ate her own child, through the extremity of
the famine, and when she had eaten one half secretly, v. 57.
that she might have it to herself, the mob, smelling meat, got
into the house, to whom she showed the other half, which she
had kept till another time, inviting them to share with her.
What is too barbarous for them to do, that are abandoned of
God 2 (2.) Sickness is another common effect of a strait and
long siege ; and that is here threatened : sore sickness, and of
long continuance, v. 59. These should attend the Jews
wherever they went afterward, the diseases of Egypt, lepro-
sies, botches, and foul ulcers, v. 60. Nay, as if the particular
miseries here threatened were not enough, he concludes with
an &c. v. 61. The Lord will bring upon thee every sickness,
and every plague, though it be not written in the book of this
law. Those that fall under the curse of God, will find that
the one half was not told them of the weight and terror of
that curse.
4. That multitudes of them should perish ; so that they
should become few in number, v. 62. It was a nation that
God had wonderfully increased, so that they were as the stars
of heaven for multitude ; but, for their sin, diminished and
brought low, Ps. cwii. 38, 39. It is computed that in the de-
struction of the Jewish nation by the Romans, as appears
by the account Josephus gives of it, above two millions fell
by the sword, at several places, beside what perished by
famine and pestilence ; so that the whole country was laid
waste and turned into a wilderness. That is a terrible word,
v. 63. As the Lord rejoiced over you to do you good, so he will .
rejoice over you to destroy you. . Behold here the goodness and
severity of God: mercy here shines bright in the pleasure God
takes in doing good, he rejoices in it; yet justice here ap-
pears no less illustrious in the pleasure he takes in destroying
the impenitent ; not as it is the making of his creatures miser-
able, but as it is the asserting of his own honour, and the
securing of the ends of his government. See what a malignant
mischievous thing sin is, which (as I may say) makes. It
necessary for the God of infinite goodness to rejoice in the
destruction of his own creatures, even those that had been
favourites.
5. That the remnant should be scattered throughout the
nations. This completes their woe, v. 64. The Lord shall
scatter thee among all people. This is remarkably fulfilled in
their present dispersion, for there are Jews to be found almost
in all countries that are possessed either by Christians or Ma-
hometans, and in such numbers, that it has been said, If they
could unite in one common interest, they would be a very
formidable body, and able to deal with the most powerful
states and princes; but they abide under the power of this
curse, and are so scattered that they are not able to incorpo-
rate. It is here foretold, that in this dispersion, (1.) They
should have no religion, or none to any purpose ; should have
neither temple, nor altar, nor priesthood, for they should serve
other gods. Some think this has been fulfilled in the force put
upon the Jews in Popish countries, to worship the images
that are used in the Romish Church to their great vexation.
(2.) They should have no rest; no rest of body, the sole of
thy foot shall not have rest, v. 65, but be continually upon the
remove, either in hope of gain, or fear of persecution ; all
wandering Jews: no rest of the mind, (which is much worse,)
but a trembling heart, v. 65. no assurance of life, v. 66, weary
both of light and darkness, which are, in their turns, both
welcome to a quiet mind, but to them both day and night
would be a terror, v. 67. Such was once the condition of Job.
(Job vii. 4.) but to them this should be constant and perpe-
tual ; that blindness and darkness which the apostle speaks of
as having happened to Israel, and that guilt which bowed down
their back alway, Rom. xi. 8–10. must needs occasion a con-
stant restlessness and amazement. Those are a torment, to
themselves, and to all about them, that fear day and night,
and are always uneasy; let good people strive against it, and
not give way to that fear which has torment ; and let wicked
people not be secure in their wickedness, for their hearts can-
not endure, nor can their hands be strong, when the terrors
of God set themselves in array against them. They that say
in the morning, O that it were even, and in the evening, O that
it were morning, show, [1..] A constant fret and vexation, chid-
ing the hours for lingering, and complaining of the length ot
every minute. Let time be precious to us when we are in pros-
perity, and then it will not be so tedious to us when we are in
afflictions as otherwise it would. . [2.]. A constant fright and
terror ; afraid in the morning of the arrow that flieth by dau,
BEFORE CHRIST, 1451.
DEUTERONOMY, XXIX. The words of the covenant.
and therefore wishing the day over ; but what will this do for
them 3 When evening comes the trembling heart is no less ap-
prehensive of the terror by night, Ps. xci. 5, 6. Happy they,
whose minds, being staid on God, are quiet from the fear of
evil. Observe here, the terror arises not only from the sight
of the eyes, but from the fear of the heart, not only from
real dangers, but from imaginary ones; the causes of fear,
when they come to be inquired into, often prove to be only
the creatures of the fancy.
Lastly, In the close, God threatens to leave them as he
found them, in a house of bondage, v. 68. The Lord shall bring
thee into Egypt again, that is, into such a miserable state as
they were in when they were slaves to the Egyptians, and
ruled by them with rigour. God had brought them out of
Egypt, and had said, They shall see it no more again, Deut.
xvii. 16. but now they should be reduced to the same state of
slavery that they had been in there. To be sold to strangers
would be bad enough, but much worse to be sold to their ene:
mies. Even slaves may be valued as such, but a Jew should
have so ill a name for all that is base, that when he was ex-
posed to sale, no man should buy him, which would make his
master that had him to sell, the more severe with him. Thirty
Jews (they say) have been sold for one piece of small money,
as they sold our Saviour for thirty pieces.
Now, upon the whole matter; First, The accomplishment
of these predictions upon the Jewish nation, shows that Moses
spake by the Spirit of God, who certainly foresees the ruin of
sinners, and gives them warning of it, that they may prevent
it by a true and timely repentance, or else be left inexcusable.
Secondly, Let us all from hence learn to stand in awe, and not
to sin. "I have heard of a wicked man, who, upon reading
the threatenings of this chapter, was so enraged, that he tore
the leaf out of the Bible, as Jehoiakim cut Jeremiah's roll ;
but to what purpose is it to deface a copy, while the original
remains upon record in the divine counsels, by which it is un-
alterably determined, that the wages of sin is death, whether
men will hear or whether they will forbear !
CHAP. XXIX.
The first words of this chapter are the contents of it; these are the words
of the covenant, v. i., that is, these that follow". Here is, I. A recital
of God's dealings with them, in order to the bringing of them into this
covenant, v. 2–8. II. A solemn charge to them to keep the covenant,
v. 9. , III. An abstract of the covenant itself, v. 12–13. IP. A spe-
cification of the persons taken into the covenant, v. 10, 11, 14, 15. P.
An intimation of the great design of this covenant against idolatry, in a
parenthesis, v. 16, 17. I’I. A most solemn and dreadful denunciation
of the wrath of God against such persons as promise themselves peace in
a sinful way, v. 18–28. P II. The conclusion of this treaty, with a
distinction between things secret and things revealed, v. 21.
1 HESE are the words of the covenant, which
the Lo R D commanded Moses to make with
the children of Israel in the land of Moab, beside
the covenant which he made with them in Horeb.
2 And Moses called unto all Israel, and said unto
them, Ye have seen all that the Lord did before
your eyes in the land of Egypt unto Pharaoh, and
unto all his servants, and unto all his land; 3 The
great temptations which thine eyes have seen, the
signs, and those great miracles: 4 Yet the Lord
hath not given you an heart to perceive, and eyes to
See, and ears to hear, unto this day. 5 And I have
led you forty years in the wilderness: your clothes
are not waxen old upon you, and thy shoe is not
Waxen old upon thy foot. 6 Ye have not eaten
bread, neither have ye drunk wine or strong drink:
that ye might know that I am the Lo RD your God.
7. And when ye came unto this place, Sihon the
king of Heshbon, and Og the king of Bashan, came
out against us unto battle, and we smote them: 8
And we took their land, and gave it for an inherit-
ance unto the Reubenites, and to the Gadites, and
to the half tribe of Manasseh. 9 Keep therefore the
words of this covenant, and do them, that ye may
prosper in aſſ that ye do. -
Now that Moses had largely repeated the commands which
the people were to observe as their part of the covenant, and
the promises and threatenings which God would make good
(according as they behaved themselves) as his part of the co-
venant; the whole is here summed up in a federal transaction.
The covenant formerly made is nere renewed, and Moses, who
was before, is still, the mediator of it, v. 1. The Lord com-
manded Moses to make it. Moses himself, though king in Je-
shurun, could not make the covenant any otherwise than as
God gave him instructions. . It does not lie in the power of
ministers to fix the terms of the covenant, they are only to dis-
pense the seals of it. This is said to be beside the covenant
made in Horeb; for though the covenant was the same, yet it
was a new promulgation and ratification of it. It is probable,
some now living, though not of age to be mustered, were of
age to consent for themselves to the covenant made at Horeb,
and yet it is here renewed. Note, Those that have solemnly
covenanted with God, should take all opportunities to do it
again, as those that like their choice too well to change. But
the far greater part were a new generation, and therefore the
covenant must be made afresh with them, and it is fit that the
covenant should be renewed to the children of the covenant.
It is usual for indentures to begin with a recital ; this does.
so ; with a rehearsal of the great things God had done for
them. 1. As an encouragement to them, to believe that God
would indeed be to them a God, for he would not have done
so much for them, if he had not designed more, to which all
he had hitherto done, was but a preface (as it were) or intro-
duction ; nay, he had showed himself a God in what he had
hitherto done for them, which might raise their expectations
of something great, and answering the vast extent and com-
pass of that pregnant promise, that God would be to them a
God. 2. As an engagement upon them to be to him an obe-
dient people, in consideration of what he had done for them.
For the proof of what he here advances, he appeals to their
own eyes, v. 2. Ye have seen all that the Lord did. Their own.
senses were incontestable evidence of the matter of fact, that
God had done great things for them; and then their own reason,
was a no less competent judge of the equity of his inference
from it, v. 9. Keep therefore the words of this covenant.
These things he specifies to show the power and goodness
of God in his appearances for them. (1.) Their deliverance
out of Egypt, v. 2, 3. The amazing signs, and miracles by
which Pharaoh was plagued, and compelled to dismiss them,
and Israel was tried (for they are called temptations) whe-
ther they would trust God to secure them from, and saye them
by, those plagues. (2.) Their conduct through the wilderness
for forty years, v. 5, 6. There they were led, and clad, and
fed, by miracles; though the paths of the wilderness were not
only unknown but untrodden, yet God kept them from being
lost there; and (as Bishop Patrick observes) those very shoes,
which by the appointment of God they put on in Egypt, at
the passover when they were ready to march, (Exod. xii. 11,).
never wore out, but served them to Canaan : and though they
lived not upon bread which strengthens the heart, and wins
which rejoices it, but upon manna and rock-water, yet they
were men of strength and courage, mighty men, and able to
go forth to war. By these miracles they were made to know
that the Lord was God, and by these mercies that he was their
God. (3.) The victory they had lately obtained over Sihon
and Og, and that good land which they had taken possession
of, v. 7, 8. Both former mercies, and fresh mercies, should
be improved by us as inducements to obedience.
By way of inference from these memoirs, [].] Moses laments.
their stupidity, v. 4. Yet the lord has not given you a heart to
perceive. This does not lay the blame of our senselessness,
and sottishness, and unbelief, upon God, as if they had stood
ready to receive his grace, and had begged for it, but he had
denied them ; no, but it fastens the guilt upon themselves.
“The Lord, who is the Father of spirits, a God in covenant
with you, and who had always been so rich in mercy to you,
no doubt, would have crowned all his other gifts with this,
he would have given you a heart to perceive and eyes to see,
if you had not by your own frowardness and perversenes;
frustrated his kind intentions, and received his grace in vain.”
Note, First, The hearing ear, and seeing eye, and the under-
standing heart, are the gift of God. All that have them,
have them from him. Secondly, God gives not only food and
raiment, but wealth and large possessions, to many to whom
he does not give grace... Many enjoy the gifts, who have not
hearts to perceive the Giver, nor the true intention and use of
the gifts. Thirdly, God’s readiness to do us good in other
things, is a plain evidence that if we have not grace, that best
of gifts, it is our own fault and not his : he would have ga-
thered us, and we would not. [2.] Moses charges them to b8
obedient, v. 9. Keep therefore and do. . Note, We are bound.
in gratitude and interest, as well as duty and faithfulness, tº
keep the words of the covenant. - -
10 Ye stand this day all of you before the LoRo
your God; your captains of your tribes, your elders,
and your officers, with all the men of Israel, 1}
493
BEFORE CHRIST, 1451.
God's covenant with them.
DEUTER ONOMY, XXIX.
*-
x-
Your little ones, your wives, and thy stranger that
is in thy camp, from the hewer of thy wood unto the
drawer of thy water: 12 That thou shouldest enter
into covenant with the Lord thy God, and into his
oath, which the Lord thy God maketh with thee this
day: 13 That he may establish thee to-day for a
people unto himself, and that he may be unto thee a
“God, as he hath said unto thee, and as he hath sworn
unto thy fathers, to Abraham, to Isaac, and to Ja-
acob. 14 Neither with you only do I make this co-
venant and this oath ; 15 But with him that stand-
•eth here with us this day before the Lord our God,
and also with him that is not here with us this day:
16 (For ye know how we have dwelt in the land of
Egypt; and how we came through the nations which
ye passed by ; ; 17 And ye have seen their abomina-
tions, and their idols, wood and stone, silver and
gold, which were among them :) 18: Lest there
should be among you man, or woman, or family, or
stribe, whose heart turneth away this day from the
LORD our God, to go and serve the gods of these
snations; lest there should be among you a root that
£beareth gall and wormwood ;
pass, when he heareth the words of this curse, that
the bless himself in his heart, saying, I shall have
3. though I walk in the imagination of mine
#heart, to add drunkenness to thirst : 20 The Lo RD
will not spare him, but then the anger of the Lo RD
and his jealousy shall smoke against that man, and
:all the curses that are written. in this book shall lie
ºupon him, and the Lo RD shall blot out his name from
*Ander heaven. 21 And the LoRD shall separate
§him unto evil out of all the tribes of Israel, accord-
ăng to all the curses of the covenant that are written
22 So that the generation
in this book of the law :
*to come of your children, that shall rise up after you,
and the stranger that shall come from a far land,
‘shall say, when they see the plagues of that land,
and the sicknesses which the LoRD hath laid upon
it; 23 And that the whole land thereof is brimstone,
and salt, and burning, that it is not sown, nor beareth,
‘nor any grass groweth therein, like the overthrow of
"Sodom, and Gomorrah, Admah, and Zeboim, which
the LORD overthrew in his anger, and in his wrath ;
24 Even all nations shall say, Wherefore hath the
T.ORD done thus unto this land 2 What meaneth the
theat of this great anger ? 25 Then men shall say,
£3ecause they have forsaken the covenant of the
3.0RD God of their fathers, which he made with them
when he brought them forth out of the land of
$ºgypt: 26 For they went and served other gods,
‘and worshipped them, gods whom they knew not,
and whom he had not given unto them : 27 And the
anger of the LoRD was kindled against this land, to
‘bring upon it all the curses that are written in this
book: 28 And the Lord rooted them out of their
4 and in anger, and in wrath, and in great indigna-
‘tion, and cast them into another land, as it is this
day. 29 The secret things belong unto the Lord
“Our God: but those things which are revealed, be-
long unto us, and to our children for ever, that we
may do all the words of this law.
It appears by the length of the sentences here, and by the -
copiousness and pungency of the expressions, that Moses, now
that he was drawing near to the close of his discourse, was
very warm and zealous, and very desirous to impress what he
-said upon the minds of this unthinking people. To bind them
the faster to God and duty, he here, with great solemnity of
sexpression, º make up the want of the external ceremony
5
that was used, Exod. xxiv. 4, &c.) concludes a bargain (as it
“were) between them and God, an everlasting covenant, which
God would not º;', and they must not. He requires not
19 And it come to
their explicit consent, but lays the matter plainly before them,
and then leaves it between God and their own consciences,
Observe, - - *
I. The parties to this covenant.
1. It is the Lord their God they are to covenant with, v.
12. To him they must give up themselves, to him they must
join themselves. “It is his oath ; he has drawn up the co-
venant and settled it ; he requires your consent to it; he has
sworn to you, and to him you must be sworn.” This requires
us to be sincere and serious, humble and reverent, in our co-
venant-transactions with God, remembering how great a God
he is, with whom we are covenanting, who has a perfect
knowledge of us, and an absolute dominion over us.
2. They are all to be taken into covenant with him. They
were all summoned to attend, v.2. and did accordingly, and
are told, v. 10. what was the design of their appearing before
God now in a body—they were to enter into covenant with
him. (1.) Even their great men : the captains of their tribes,
their elders and officers, must not think it any disparagement
to their honour, or any diminution of their power, to put their
necks under the yoke of this covenant, and to draw in it. They
must rather enter into the covenant first, to set a good exam-
ple to their inferiors. (2.) Not the men only, but the wives
and children, must come into this covenant; though they were
not numbered, and mustered, yet they must be joined to the
Lord, v. 11. Observe, Even little ones are capable of being
taken into covenant with God, and are to be admitted with
their parents. Little children, so little as to be carried in
arms, must be brought to Christ, and shall be blessed by him,
for of such was, and is, the kingdom of God. . (3) Not the
men of Israel only, but the stranger that was in their camp,
provided he was so far proselyted to their religion, as to re-
nounce all false gods, was taken into this covenant with the
God of Israel, forasmuch as he also, though a stranger, was
to be looked upon in this matter as a son of Abraham, Luke
xix. 9. This was an early indication of favour to the Gentiles,
and of the kindness God had in store for them. (4.) Not the
freemen only, but the hewers of wood, and drawers of water,
the meanest drudge they had among them. Note, As none
are too great to come under the bonds of the covenant, so none
are too mean to inherit the blessings of the covenant. In Christ
no difference is made between bond and free, Col. iii. 11. Art
thow called, being a servant? Care not for it, 1 Cor. vii. 21.
(5.) Not only those that were now present before God in this
solemn assembly, but those also that were not here with them,
were taken into covenant, v. 16. As with him that standeth
here with us, (so Bishop Patrick thinks it should be rendered,
so also with him that is not here with us this day ; that is, [1.
Those that tarried at home were included ; though detaine
either by sickness or necessary business, they must not there-
fore think themselves disengaged; no, every. Israelite shares
in the common blessings; they that tarry at home, divide the
spoil, and therefore every Israelite must own himself bound
by the consent of the representative body. They who cannot
go up to the house of the Lord, must keep up a spiritual com-
munion with those that do, and be present in spirit when they
are absent in body. . [2.] The generations to come are in-
cluded. Nay, one of the Chaldee paraphrasts reads it, All
the generations that have been from the first days of the world,
and all that shall arise to the end of the whole world, stand with
us here this day. And so, taking this covenant as a typical
dispensation of the covenant of grace, it is a noble testimony
to the Mediator of that covenant, who is the same yesterday,
to-day, and for ever. - - -
II. The summary of this covenant; all the precepts and
all the promises of the covenant, are included in the covenant-
relation between God and them; v. 13. That they should be
appointed, raised up, established, for a people to him, to observe
and obey him, to be devoted to him, and dependent on him,
and that he should be to them a God, according to the tenor
of the covenant made with their fathers, to make them holy,
high, and happy. Their fathers are here named, Abraham,
Isaac, and Jacob, as examples of piety, which those were to
set themselves to imitate, who expected any benefit from the
| covenant made with them. Note, A due consideration of the
relation we stand in to God as our God, and the obligation
we lie under as a people to him, is enough to bring us to all
the duties and all the comforts of the covenant.
III. The principal design of the renewing of this covenant
at this timé, was, to fortify them against temptations to idola-
try. Though other sins will be the sinner's ruin ; yet this
was the sin that was likely to be their ruin. Now concerning
this, he shows, -
1. The danger they were in of being tempted to it, v. 16,
17. “Ye know we have dwelt in the land of Egypt, a country
BEFORE CIIRIST, 1451,
Consequences of idolatry.
DEUTERONOMY, XXIX.
addicted to idolatry; and it were well if there were not among
$ou Some remains of the infection of that idolatry; we have
passed by other nations, the Edomites, Moabites, &c. and have
seen their abominations, and their idols, and some among you,
it may be, have liked them too well, and still hanker after
them, and would rather worship a wooden god that they can
See, than an infinite Spirit whom they never saw.” It is to
be hoped that there were those among them, who, the more
they saw of these abominations and idols, the more they
hated them ; but there were those that were smitten with the
sight of them, saw the accursed things, and coveted them.
2. The danger they were in if they yielded to the temptation.
He gives them fair warning : it was at their peril if they
forsook God to serve idols. If they would not be bound and
held by the precepts of the covenant, they would find that the
Curses of the covenant would be strong enough to bind and
bold them. * -
(1:) Idolatry would be the ruin of particular persons and their
families, p. 18–21. Where observe, .
[1] The sinner described, v. 18. First, He is one whose
#eart turns away from his God; there the mischief begins, in
the evil heart 3. wnbelief, which inclines men to depart from the
living God to dead idols.
when they are drawn aside by their own lusts and fancies.
They that begin to turn from God, by neglecting their duty to
‘him, are easily drawn to other gods: and they that serve other
gods, do certainly turn away from the true God; for he will
admit of no rivals; he will be all or nothing. Secondly, He is
a root that bears gall and wormwood; that is, He is a dangerous
iman, who, being himself poisoned with bad principles and
§nclinations, with a secret contempt of the God of Israel and
his institutions, and a veneration for the gods of the nations,
endeavours, by all arts possible, to corrupt and poison others,
and draw them to idolatry; this is a man whose fruit is hemlock,
(so the word is translated, Hos. X. 4.) and wormwood; it is
very displeasing to God, and will be, to all that are seduced
by him, bitterness in the latter end. This is referred to by the
apostle, Heb. xii. 15. where he is in like manner cautioning
ºus to take heed of those that would seduce us from the chris-
tian faith ; they are the weeds or tares in a field, whi: ), if
Jet alone, will overspread the whole field. A little of this
'leaven will be in danger of infecting the whole lump. 4
..[2.J. His security in the sin. He promises himself impu-
glity, though he persists in his impiety, v. 19. Though he
'hears the words of the curse, so that he cannot plead ignorance
of the danger, as other idolaters; yet even then, he blesses
himself in his own heart, thinks himself safe from the wrath of
the God of Israel, under the protection of his idol-gods, and
therefore, says, “I shall have peace, though I be governed in
any religion, not by God’s institution, but by my own imagina-
tion, to add drunkenness to thirst, one act of wickedness to
another.” Idolaters were like drunkards, violently set upon
their idols themselves, and industrious to draw others in with
them: Revellings commonly accompanied their idolatries, I
£et. iv. 3. so that this speaks a woe to drunkards, (especially
the drunkards of Ephraim,) who, when they are awake, being
thirsty, seek it yet again, Prov. xxiii. 35. And those that made
themselves drunk in honour of their idols, were the worst of
'drunkards. Note, First, There are many who are under the
ºurse of God, and yet bless themselves; but it will soon be
found that in blessing themselves, they do but deceive them-
$elves. Secondly, Those are ripe for ruin, and there is little
hope of their repentance, who have made themselves believe
*hat they shall have peace though they go on in a sinful way.
Thirdly, Drunkenness is a sin that hardens the heart, and
debauches the conscience, as much as any other; a sin to
which men are strangely tempted themselves, even when they
have lately felt the mischiefs of it, and to which they are
‘strangely fond of drawing others, Håb. ii. 15. And such an
ensnaring sin is idolatry. -
... [3] God's just severity against him for the sin, and for the
âmpious affront he put upon God, in saying, he should have
peace, though he went on, so giving the lié to eternal truth,
‘(9en. iii., 4.) There is scárcely a threatening in all the book
of God, that sounds more dreadful than this here.
presumptuous sinners would read it and tremble ! For it is
not a bugbear to frighten children and fools, but a real de-
&laration of the wrath of God against the ungodliness and
unrighteousness of men, v. 20, 21. First, The Lord shall not
$pare him. The days of his reprieve, which he abuses, will
ºbe shortened, and no mercy remembered in the midst of judg-
ºment: . Secondly, The anger of the Lord, and his jealousy,
which is the fiercest anger, shall smoke against him, like thé
#moke of a furnace. Thirdly, The curses written shall lieupon
*im, not only light upon him to terrify him, but abide upon
Even to this sin men are tempted,
O that
-—-º
-g
him, to sink him to the lowest, hell, John iii. 36. Fourthly,
His name shall be blotted out, that is, he himself shall be cut
off, and his memory shall rot and perish with him. Fifthly,
He shall be separated unto evil, which is the most proper notion
of a curse ; he shall be cut off from all happiness, and all
hope of it, and marked out for misery without remedy. And
(lastly) All this according to the curses of the covenant, which are
the most fearful curses, being the just revenges of abused grace.
(2.) Idolatry would be the ruin of their nation ; it would
bring plagues upon the land that connived at this root of bit-
terness, and received the infection ; as far as the sin spread,
the judgment should spread likewise. .
1.] The ruin is described. It begins with plagues and
sicknesses, v. 22., to try if they will be reclaimed by lesser
judgments; but if not, it ends in a total overthrow, like that
of Sodom; v. 23. As that valley which had been like the
garden of the Lord for fruitfulness, was turned into a lake of
salt and sulphur, so should the land of Canaan be made deso-
late and barren, as it has been, ever since the last destruction
of it by the Romans. The lake of Sodom bordered close upon
the land of Israel, that by it they might be warned against
the iniquity of Sodom ; but, not taking the warning, they
were made as like to Sodom in ruin as they had been in sin
- º | #. reason of it is inquired into, and assigned. .
irst, it would be inquired into by the generations to come,
v. 22. who would find the state of their nation in all respects
the reverse of what it had been ; and when they read both the
history and the promise, would be astonished at the change.
The stranger likewise, and the nations about them, as well as
particular persons, would ask, Wherefore hath the Lord done
thus writo this land 2 v. 24. Great desolations are thus repre-
sented elsewhere as striking the spectators with amazement,
1 Kings ix. 8, 9. Jer. xxii. 8, 9. It was time for the neigh-
bours to tremble, when judgment thus began at the house of
God, 1 Pet. iv. 17. The emphasis of the question is to be laid
upon this land; the land of Canaan; this good land, the glory
of all lands; this land flowing with milk and honey. A
thousand pities that such a good land as this should be made
desolate ; but this is not all ; it is this holy land; the land
of Israel, a people in covenant with God; it is Immanuel's
land; a land where God was known and worshipped, and yet
thus wasted. Note, 1. It is no new thing for God to bring
desolating judgments upon a people that in profession are
near to him, Amos ii. 2. 2. He never does this without a
good reason. 3. It concerns us to inquire into the reason,
that we may give glory to God, and take warning to ourselves.
. Secondly, The reason is here assigned, in answer to that
inquiry. The matter would be so plain, that all men would
say, It was because they forsook the covenant of the Lord God
of their fathers, v. 25. Note, God never forsakes any till they
first forsake him. But those that desert the God of their
fathers, are justly cast out of the inheritance of their fathers.
They went and served other gods, v. 26. gods that they had no
acquaintance with, nor lay under any obligation to, either in
duty or gratitude; for God has not given the creatures to
be served by us, but to serve us; nor have they done any
good to us, (as some read it,) more than what God has
enabled them to do : to the Creator therefore we are debtors,
and not to the creatures. It was for this, that God was angry
with them, v. 27. and rooted them out in anger, v. 28. So that,
how dreadful soever the desolation was, the Lord was right-
eous in it, which is acknowledged, Dan. ix. 11, 12. “Thus”
(says Mr. Ainsworth) “ the law of Moses leaves sinners
under the curse, and rooted out of the Lord's land ; but the
grace of Christ toward penitent believing sinners plants them
again upon their land, and they shall no more be pulled up,
being kept by the power of God,” Amos. ix. 15.
Lastly, He concludes his prophecy of the Jews' rejection,
just as St. Paul concludes his discourse on the same subject,
when it began to be fulfilled, Rom. xi. 33. How whsearchabls
are God’s judgments, and his ways past finding out ! So here, v.
29, Secret things belong to the Lord our God. Some make it
to be one sentence, The secret things of the Lord our God are
revealed to us and to our children, as far as we are concerned
to know them, and he hath not dealt so with other nations:
But we make it two sentences, by which, - .
1. We are forbidden curiously to inquire into the secret
counsels of God, and to determine concerning them. A full
answer is given to that question, Wherefore has the Lord done
thus to this land 2 sufficient to justify God, and admonish us,
But if any ask further, why God would be at such a vast ex-
pense of miracles to form such a people, whose apostasy and
ruin he plainly foresaw 7 Why he did not by his almighty
grace prevent it? Or, What he intends yet to do with
them 3 Let such know that these are ºions which can-
-- 495
BEFORE CHRIST, 1451.
Promises upon repentance.
DEUTER ONOMY, XXX.
not be answered, and therefore are not fit to be asked. 1t is pre-
sumption in us to pry into the Arcana Imperii—the mysteries of
Government, and to inquire into the reasons of state which it is
not for ws to know. See Acts i. 7. John xxi. 22. Col. ii. 18.
2. We are directed and encouraged diligently to inquire into
that which God has made known ; things revealed belong to us
and to our children. Note, (1.) Though God has kept much
of his counsel secret, yet there is enough revealed to satisfy
and save us. He has kept back nothing that is profitable for us,
but that only which it is good for us to be ignorant of. (2.) We
ought to acquaint ourselves, and our children too, with the
things of God that are revealed ; we are not only allowed to
search with them, but are concerned to do so; they are things,
which we and ours are nearly interested in. They are the
rules we are to live by, the grants we are to live upon; and
therefore we are to learn them diligently ourselves, and to
teach them diligently to our children. (3.) All our know-
ledge must be in order to practice, for this is the end of all
divine revelation, not to furnish us with curious subjects of
speculation and discourse, with which to entertain ourselves
and our friends, but that we may do all the words of this law,
and be blessed in our deed.
CHAP. XXX. ©
One would have thought that the threatenings in the close of the foregoing
chapter had made a full end of the people of Israel, and had left their
cause for ever desperate ; but, in this chapter, we have a plain intima-
tion of the mercy God had in store for them in the latter days, so that
mercy at length rejoices against judgment, and has the last word.
JHere we have, ſ. Eacceeding great and precious promises made to them,
wpon their rependance and return to God, v. 1–10. I Z. The righteous-
ness of faith set before them in the plainness and easiness of the com-
mandment that was now given them, v. 11–14. II. A fair reference
of the whole matter to their choice, v. 15–20.
1 N D it shall come to pass, when all these
things are come upon thee, the blessing and
the curse, which I have set before thee, and thou
shalt call them to mind among all the nations whi-
ther the Lord thy God hath driven thee, 2 And
shalt return unto the LoRD thy God, and shalt obey
his voice according to all that I command thee this
day, thou, and thy children, with all thine heart,
and with all thy soul: 3 That then the Lo RD thy
God will turn thy captivity, and have compassion
upon thee, and will return and gather thee from all
the nations, whither the LoRD thy God hath scat-
tered thee. 4 If any of thine be driven out unto the
outmost parts of heaven, from thence will the Lord
thy God gather thee, and from thence will he fetch
thee: 5 And the Lo RD thy God will bring thee
into the land which thy fathers possessed, and thou
shalt possess it; and he will do thee good, and
multiply thee above thy fathers. 6 And the LoRD
thy God will circumcise thine heart, and the heart
of thy seed, to love the Lo RD thy God with all thine
heart, and with all thy soul, that thou mayest live.
7 And the Lo RD thy God will put all these curses
upon thine enemies, and on them that hate thee,
which persecuted thee. 8 And thou shalt return
and obey the voice of the Lord, and do all his com-
mandments, which I command thee this day. 9 And
the LORO thy God will make thee plenteous in every
work of thine hand, in the fruit of thy body, and in
the fruit of thy cattle, and in the fruit of thy land, for
good : for the Lord will again rejoice over thee for
good, as he rejoiced over thy fathers; 10 If thou
shalt hearken unto the voice of the Lord thy God,
to keep his commandments and his statutes which
are written in this book of the law, and if thou turn
unto the Lord thy God with all thine heart, and
with all thy soul.
..Two ways these verses may be considered ; either as a con-
ditional promise, or as an absolute prediction.
I. They are chiefly to be considered as a conditional pro-
mise, and so they belong to all persons and all people, and
not to Israel only; and the design of them is to assure us that
the greatest sinners, if they repent and be converted, shall
have their sins pardoned, and be restored to God’s favour.
This is the Pupº,g the covenant of grace, it leaves room
for repentance in case of misdemeanour, and promises pardoñº
upon repentance, which the covenant of innocency did not.
Now observe here, tº ~ * - - -
1. How the repentance is described, which is the condition
of these promises. (1.) It begins in serious consideration, v.
1. “Thou shalt call to mind that which thou hadst forgotten,
or not regarded.” Note, Consideration is the first step to-
ward conversion, Isa. xlvi. 8. Bring to mind, O ye transgres-
sors. The prodigal son came to himself first, and then to his
father. That which they should call to mind, is the blessing
and the curse. If sinners would but seriously consider the
happiness they have lost by sin, and the misery they have
brought themselves into, and that by repentance they may
escape that misery, and recover that happiness, they would
not delay to return to the Lord their God. The prodigal called
to mind the blessing and the curse, when he considered his pre-
sent poverty, and the plenty of bread in his father's house,
Luke xv. 17. (2.) It consists in sincere conversion. The
effect of the consideration cannot but be godly sorrow and
shame, Ezek. vi. 9; vii. 16. But that which is the life and
soul of repentance, and without which the most passionate
expressions are but a jest, is returning to the Lord our God, v.
2. If thou turn (v. 10.) with all thy heart and with all thy souk:
We must return to our allegiance to God as our Lord and
Ruler, our dependence upon him as our Father and Benefac-
tor, our devotedness to him as our highest end, and our com-
munion with him as our God in covenant. We must return
to God from all that which stands in opposition to him, or
competition with him. In this return to God, we must be
upright—with the heart and soul, and universal—with all the
heart and all the soul. (3.) It is evidenced by a constant
obedience to the holy will of God. If thou shalt obey his
voice, v. 2. thou and thy children ; for it is not enough that
we do our duty ourselves, but we must train up and engage
our children to do it. Or, this comes in as the condition of
the entail of the blessing upon their children, provided their
children kept close to their duty. This obedience must be
with an eye to God, Thou shalt obey his voice, v. 8, and heark-
en to it, v. 10. It must be sincere and cheerful and entire,
with all thy heart, and with all thy soul, v. 2. It must be from
a principle of love, and that love too must be with all thy
heart, and with all thy soul, v. 6. It is the heart and soul
that God looks at, and requires; he will have that or nothing,
and entive or not at all. And it must be universal ; accord-
ing to all that I command thee, v. 2. and again, v. 8. to do all
his commandments. For he that allows himself in the breach
of one commandment, involves himself in the guilt of con-
temning them all, James ii. 10. An upright heart has respecs
to all God’s commandments, Ps. cxix. 6.
2. What the favour is, which is promised upon this re-
pentance. Though they are brought to God by their trouble
and distress, in the nations whither they were driven, v. 1. yet
God will graciously accept of them notwithstanding ; for on
this errand afflictions are sent, to bring us to repentance.
Though they are driven out to the wtmost parts of heaven, yet
from thence their penitent prayers shall reach God’s gracious
ear, and there his favour shall find them out, v. 4. Undique
ad cartos tantundem est vide—From every place there is the same
way to heaven. This promise Nehemiah pleads in his prayer
for dispersed Israel, Neh. i. 9. -
It is here promised, (1.) That God would have compassion
upon them, as proper objects of his pity, v. 3. Against sin-
ners that go on in sin, God has indignation, ch. xxix. 20. but
on those that repent and bemoan themselves, he has com-
passion, Jer. xxxi. 18, 20. True penitents may take great en-
couragement from the compassions and tender mercies of our
God, which never fail, but overflow. (2.) That he would
turn their captivity, and gather them from the nations whither
they were scattered, v. 3. though never so remote, v. 4. One
of the Chaldee paraphrasts applies this to the Messiah, ex-
plaining it thus, The word of the Lord shall gather you by the
hand of Elias the great Priest, and shall bring you by the hand
of the king Messiah; for this was God’s covenant with him,
that he should restore” the preserved of Israel, Isa. xlix. 6.
And this was the design of his death, to gather into one the
children of God that were scattered abroad, John xi. 51, 52. To
him shall the gathering of the people be. (3.) That he would
bring them into their land again, v. 5. Note, Penitent sinners
are not only delivered out of their misery, but restored to true
happiness in the favour of God. The land they are brought
into to possess it, is, though not the same, yet in some respects
better than that which our first father Adam possessed, and
out of which he was expelled. (4.) That he would do them
good, v. 5. and rejoice over them for good, v. 9. For there is
joy in heaven, upon the repentance and conversion of sinners -
BEFoſte CHRIST, 1451.
DEUTERONOMY, xxx. Plains of the command.
*—
the father of the prodigal rejowced over him for good. That he
would multiply them, v. 5. And that when they grew nume-
rous, every mouth might have meat, he would make them plen-
teous in every work of their hand, v. 9. National repentance
and reformation bring national plenty, peace, and prosperity.
‘It is promised, The Lord will make thee plenteous in the fruit of
thy cattle and land, for good. Many have plenty for hurt,
the prosperity of fools destroys them. Then it is for good,
when with it God gives us grace to use it for his glory. (5.)
That he would transfer the curses they had been under to
their enemies, v. 7. When God was gathering them in to re-
establish them, they would meet with much opposition ; but
the same curses that had been a burden upon them, should
become a defence to them, by being turned upon their adver-
saries. The cup of trembling should be taken out of their hand,
and put into the hand of those that afflicted them, Isa. li. 22,
23. (6.) That he would give them his grace to change their
hearts, and rule there, v. 6. The Lord thy God will circumcise
thine heart to love the Lord.
Note, [1..] The heart must be eircumcised to love God. The
filth of the flesh must be put away; and the foolishness of the
Heart, as the Chaldee paraphrase expounds it. See Col. ii.
11, 12. Rom. ii. 29. Circumcision was a seal of the cove-
nant; the heart is then circumcised to love God, when it is
strongly engaged and held by that bond to this duty. [2] It
is the work of God’s grace to circumcise the heart, and to
shed abroad the love of God there ; and this grace is given to
all that repent, and seek it carefully. Nay, that seems to be
rather a promise than a precept, v. 8. Thou shalt return, and
obey the voice of the Lord. He that requires us to return, pro-
mises grace to enable us to return ; and it is our fault, if that
grace be not effectual. Herein the covenant of grace is well-
ordered, that whatsoever is required in the covenant, is pro-
mised. Turn ye at my reproof; behold, I will powr out my
Spirit, Prov. i. 23. Lastly, It is observable how Moses here
calls God, the Lord thy či. twelve times in these ten verses;
intimating, First, That penitents may take direction and en-
couragement in their return to God, from their relation to him,
Jer. iii. 22. “ Behold, we come unto thee, for thou art the Lord
our God ; therefore to thee we are bound to come, whither
selse should we go? And therefore we hope to find favour with
thee.”. Secondly, That those who have revolted from God, if
they return to him, and do their first works, shall be restored
to their former state of honour and happiness. Bring hither
the first robe. In the threatenings of the former chapter, he
is all along called the Lord, a God of power, and the Judge
of all ; but in the promises of this chapter, the Lord thy God,
a God of grace, and in covenant with thee. -
II. This may also be considered as a prediction of the re-
pentance and restoration of the Jews, When all these things
are come upon thee, v. 1. The blessing first, and after that
‘the curse, then the mercy in reserve shall take place. Though
their hearts were wretchedly hardened, yet the grace of God
could soften and change them, and then, though their case
was deplorably miserable, the providence of God would re-
dress all their grievances. Now, 1. It is certain that this was
Yulfilled in their return from their captivity in Babylon. It
was a wonderful instance of their repentance and reformation,
that Ephraim, who had been joined to idols, renounced them,
and said, What have I to do any more with idols? That cap-
tivity effectually cured them of idolatry; and then God plant-
ed them again in their own land, and did them good. But,
2. Some think that it is yet further to be accomplished in the
conversion of the Jews who are now dispersed, their repent-
ance for the sin of their fathers in crucifying Christ, their re-
turn to God through him, and their accession to the christian
church. But, alas, who shall live when God doth this?
1 : For this commandment which I command thee
this day, it is not hidden from thee, neither is it far
off. 12 It is not in heaven, that thou shouldest say,
Who shall go up for us to heaven, and bring it unto
Sus, that we may hear it, and do it? 13 Neither is it
beyond the sea, that thou shouldest say, Who shall
go over the sea for us, and bring it unto us, that we
may hear it, and do it? 14 But the word is very
nigh unto thee, in thy mouth, and in thy heart, that
thou mayest do it. * *
Moses here urges them to obedience, from the consideration
of the plainness and easiness of the command.
I, This is true of the law of Moses. They could never plead
in excuse for their disobedience, that God had enjoined them
that which was either wmintelligible, or impracticable, impos-
sible to be known or to be done, v. 11. It is not hidden from
Vol. I. - 3 s *.
—4
—
thee. That is, 1. “It is not too high for thee; thou needest
not send messengers to heaven, v. 12. to inquire what thou
must do to please God; nor needest thou go beyond sea, v. 13.
as the philosophers did, that travelled through many and dis-
tant regions in pursuit of learning ; no, thou art not put to
that labour and expense ; nor is the commandment within the
reach of those only that have a great estate or a refined genius,
but it is very nigh unto thee, v. 14. It is written in thy books,
made plain upon tables, so that he that runs may read it; thy
priests' lips keep this knowledge, and when any difficulty
arises, thou mayest ask the law at their mouth, Mal. ii. 7. It
is not communicated in a strange language ; but it is in thy
mouth, that is, in the vulgar tongue that is commonly used
by thee, in which thou mayest hear it read, and talk of it fa-
miliarly among thy children. It is not wrapped up in obscure
phrases or figures to puzzle and amuse thee, or in hierogly-
phics, but it is in thy heart; it is delivered in such a manner,
as that it is level to thy capacity, even to the capacity of the
meanest.” 2. “It is not too hard or heavy for thee;” so the
Septuagint reads it, v. 11. Thou needest not say, “As good
attempt to climb to heaven, or flee upon the wings of the
morning to the uttermost part of the sea, as go about to do all
the words of this law :” no, the matter is not so ; it is no such
intolerable yoke as some ill-minded people represent it. It
was indeed a heavy yoke in comparison with that of Christ,
Acts xv. 10. but not in comparison with the idolatrous services
of the neighbouring nations. God appeals to themselves, that
he had not made them to serve with an offering, nor wearied
them with incense, Isa. xliii. 23. Mic, vi. 3. But he speaks
especially of the moral law, and its precepts ; “That is very
nigh thee, consonant to the law of nature, which would have
been found in every man’s heart, and every man’s mouth, if
he would but have attended to it. There is that in thee,
which consents to the law that it is good, Rom. vii. 16. Thou
hast therefore no reason to compiain of any insuperable diffi-
culty in the observance of it. -
II. This is true of the gospel of Christ, to which the apostle
applies it, and makes it the language of the righteousness which
is of faith, Rom. x. 6–8. And many think that is principally
intended by Moses here ; for he wrote of Christ; John v. 46.
This is God’s commandment now under the gospel, that we
believe in the name of his Son Jesus Christ, 1 John iii. 23. If
we ask, as the blind man did, Lord, who is he 7 or where is he,
that we may believe on him 3 John ix. 36. this scripture gives
an answer. We need not go up to heaven, to fetch him
thence, for he is come down from thence in his incarnation ;
nor down to the deep, to fetch him thence, for thence he is
come up in his resurrection. But the word is nigh us, and
Christ in that word ; so that if we believe with the heart, that
the promises of the incarnation and resurrection of the Messiah
are fulfilled in our Lord Jesus, and receive him accordingly,
and confess him with our mouth, we have then Christ with
us, and we shall be saved. He is near, very near, that justifies
us. The law was plain and easy, but the gospel much more so.
15 See, I have set before thee this day life and
good, and death and evil; 16 In that I command
thee this day to love the LoRD thy God, to walk in
his ways, and to keep his commandments and his
statutes and his judgments, that thou mayest live
and multiply: and the LoRD thy God shall bless
thee in the land whither thou goest to possess it. 17
But if thine heart turn away, so that thou wilt not
hear, but shalt be drawn away, and worship other
gods, and serve them; 18 I denounce unto you this
day, that ye shall surely perish, and that ye shall not
prolong your days upon the land, whither thou pass-
est over Jordan to go to possess it. 19 I call heaven
and earth to record this day against you, that I have
set before you life and death, blessing and cursing:
therefore choose life, that both thou and thy Seed
may live: 20 That thou mayest love the LORD thy
God, and that thou mayest obey his voice, and that
thou mayest cleave unto him; (for he is thy life, and
the length of thy days,) that thou mayest dwell in
the land which the LoRD sware unto thy fathers, to
Abraham, to Isaac, and to Jacob, to give them. . . .
Moses here concludes with a very bright light, and a very.
strong fire, that, if possible, what he had been preaching of
might find entrance into the understanding and affections of
this unthinking people. What could bºud more moving,
Before Cirnist, 1451. DEUTERONOMY, XXXI. Good and evil set before them.
avoid all misery.
s=–
and more likely to make deep and lasting impressions? The
manner of his treating with them is so rational, so prudent,
so affectionate, and every way so apt to gain the point, that it
abundantly shows him to be in earnest, and leaves them inex-
cusable in their disobedience. - *
1. He states the case very fairly. He appeals to themselves
concerning it, whether he had not laid the matter as plain as
they could wish before them. 1. Every man covets to obtain
life and good, and to escape death and evil , desires happi-
ness, and dreads misery. “Well,” says he, “I have showed
you the way to obtain all the happiness you can desire, and to
Be obedient, and all shall be well, and
nothing amiss.” Our first parents ate the forbidden fruit, in
hopes of getting thereby the knowledge of good and evil ; but
it was a miserable knowledge they got, of good by the loss of
it, and of evil by the sense of it; yet such is the compassion
of God toward man, that, instead ºgiving him up to his own
delusion, he has favoured him by his word with such a know-
ledge of good and evil, as will make him for ever happy, if it
be not his own fault. 2. Every man is moved and governed
in his actions by hope and fear, hope of good, and fear of evil,
real or apparent. “Now,” says Moses, “I have tried both
ways; if you will be either drawn to obedience by the certain
prospect of advantage by it, or driven to obedience by the no
less certain prospect of ruin, in case you be disobedient; if
you will be wrought upon either way, you will be kept close to
God and your duty; but if you are not, you are utterly inex-
cusable. -
Let us, then, hear the conclusion of the whole matter.
( 1.) If they and theirs would love God and serve him, they
should live and be happy, v. 16. If they would love God, and
evidence, the sincerity of their love by keeping his command-
ments; if they would make conscience of keeping his command-
ments, and do it from a principle of love; then God would do
them good, and they should be as happy as his love and bless-
ing could make them. (2.) If they or theirs should at any
time turn from God, desert his service, and worship other
gods, that would certainly be their ruin, v. 17, 18. Observe,
It is not for every failure in the particulars of their duty, that
ruin is threatened, but for apostasy and idolatry: though
every violation of the command deserved, the curse, yet the
nation would be destroyed for that only, which is the violation
of the marriage-covenant. The purport of the New Testa- |
ment is much the same ; that, in like manner, sets before us
life and death; good and evil; He that believes, shall be saved ;
he that believes not, shall be damned, Mark xvi. 16. And that
faith includes love and obedience. To them who by patient
continuance in well-doing, seek for glory, homour, and immor-
tality, God will give eternal life. But to them that are conten-
tious, and do not obey the truth, but obey worighteousness, and
So, in effect, worship other gods and serve them, to them will
be rendered the indignation and wrath of an immortal God,
the consequence of which must needs be the tribulation and
anguish of an immortal:Soul, Rom. ii. 7–9. +
*
II. Having thus stated the case, he fairly puts them to their
choice, with a direction to them to choose well. He appeals
to heaven and earth concerning his fair and faithful dealing
with them, v. 19. They could not but own, that whatever was
the issue, he had delivered his soul; therefore that they might
deliver theirs, he bids them choose life, that is, choose to do
their duty, which would be their life. Note, 1. Those shall
have life that choose it; they that choose the favour of God,
and communion with him for their felicity, and prosecute their
choice as they ought, shall have what they choose. 2. Those
that come short of life and happiness must thank themselves;
they would have had it, if they had chosen it, when it was put
to their choice: , but they die because they will die; that is,
because they do not like the life promised, upon the terms
proposed.
. In the last verse, (1.) He shows them, in short, what their
duty is, to love God, and to love him as the Lord, a Being
most amiable; and as their God, a God in covenant with them ;
and as an evidence of his love to obey his voice in every thing,
and by constancy in this love and obedience to cleave to him,
and nevér to forsake him in affection or practice. (2.) He
shows them what reason there was for this duty. In consider-
ation, [1..] Of their dependence upon God; he is thy life, and
the length of thy days. He gives life, preserves life, restores
life, and prolongs it by his power, though it is a frail life; and
by his patience, though it is a forfeited life: he sweetens life
With his comforts, and is the sovereign Lord of life; in his
hand our breath is. Therefore we are concerned to keep our-
selves in his love ; for it is good having him our Friend, and
bad having him our Enemy. . [2.] Of their obligation to him
for the promise ºnaan made to their fathers, and ratified
with an oath. And, [3.] Of their expectations from him in
performance of that promise; “Love God, and serve him,
that thou mayest dwell in that land of promise, which thou
mayest be sure He can give, and uphold to thee, who is thy
life, and the length of thy days.” All these are arguments to
us to continue in love and obedience to the God of our mercies.
CHAP. XXXI.
In this chapter, Moses, having finished his sermon, I. Encourages both the
people who were now to enter Canaan, v. 1–6. and Joshua who was to
lead them; v. 7, 8, 23. And, II. He takes care for the keeping of these
things always in their remembrance after his decease, 1. By the book of
the law which was, (1.) Written. (2.) Delivered into the custody of the
priests, v. 9. and 24–27. (3.) Ordered to be publicly read every seventh.
year, v. 10–13. 2. By a song which God orders Moses to prepare for
their instruction and admonition. (1.) He calls Moses and Joshua to the
door of the tabernace, v. 14, 15. (2.) He foretells the apostasy of Israel"
in process of time, and the judgments they would, thereby bring upon
themselves, p. 16–18. (3.) He prescribes the following song to be a
witness against them, v. 6–21. (4.) Moses wrote it, v. 22. and deliver-
ed it to Israel, with an intimation of the design of it, as he had received"
at from the Lord, v. 28–30. ... .
1 A ND Moses went, and spake these words unto.
all Israel. 2 And he said unto them, I am
an hundred and twenty years old this day; I can no.
more go out and come in : also the LORD hath said:
unto me, Thou shalt not go over this Jordan. 3 The
LoRD thy God, he will go over before thee, and he
will destroy these nations from before thee, and thou
shalt possess them : and Joshua, he shall go over be-
fore thee, as the LORD hath said. 4 And the Lord,
shall do unto them as he did to Sihon and to Og,
kings of the Amorites, and unto the land of
them whom he destroyed. 5 And the Lord shall;
give them up before your face, that ye may do unto
them according unto all the commandments which
I have commanded you. 6 Be strong and of a good
courage, fear not, nor be afraid of them : for the
LoRD thy God, he it is that doth go with thee; he
will not fail thee, nor forsake thee. 7 And Moses:
called unto Joshua, and said unto him in the sight
of all Israel, Be strong and of a good courage: for
thou must go with this people unto the land which,
the Lord hath sworn unto their fathers to give them;
and thou shalt cause them to inherit it. 8 And the
LoRD, he it is that doth go before thee; he will be
with thee, he will not fail thee, neither forsake thee:
fear not, neither be dismayed. . -
Loth to part (we say) bids oft farewell ; Moses does so to:
the children of Israel: not because he was loth to go to
God, but because he was loth to leave them, fearing, that
when he had left them, they would leave God: he had finish-
ed what he had to say to them by way of counsel and ex-
hortation: here he calls them together to give them a word of
encouragement, especially with reference to the wars of Ca-
naan, which they were now to engage in. It was a discou-
ragement to them, that Moses was to be removed, at a time.
when he could so ill be spared: though Joshua was con-
tinued to fight for them in the valley, they would want
Moses to intercede for them on the hill, as he did, Exod.
xvii. 10... But there is no remedy ; Moses can no more go out
and come in, v. 2. Not that he was disabled by any decay
either of body or mind: for his natural force was not abated,
ch. xxxiv. 7. But he cannot any longer discharge his office :
for, 1. He is an hwndred and twenty years old, and it is time
for him to think of resigning his honour, and returning to
his rest. He that had arrived at so great an age then, when
seventy or eighty was the ordinary stint, as appears by the
prayer of Moses, Ps. xc. 10, might well think that he had
accomplished as a hireling his day. 2. He is under a divine
sentence, Thou shalt, not go over Jordan. Thus a full stop
was put to his usefulness; hitherto he must go, hitherto he
must serve, but no further. So God had appointed it, and
Moses acquiesces: for I know not why any of us should de-
sire to live a day longer than while God has work for us to
do ; nor shall we be accountable for more time than is al-
lotted us. But though Moses must not go over himself, he
is anxious to encourage those that must.
I. He encourages the people; and never could any gene-
ral animate his soldiers upon such good grounds, as those on
which Moses here encourages Israel. 1. He assures them of
the constant presence of God with them, v. 3. The Lord thy
BEFoRE CHRIST, 1451.
Moses delivers the law.
DEUTER ON OMY, XXXI.
God that has lèd thee and kept thee hitherto, he will go over be-
fore thee ; and they might follow boldly, who were sure that
they had God for their leader. He repeats it again, v. 6. with
an emphasis, “ The Lord thy God, the great Jehovah, who is
thine in covenant, he it is, He, and no less; He, and no other,
that goes before thee; not only who by his promise has assured
thee that he will go before thee; but by his ark, the visible token
of his presence, shows thee that he does actually go before
thee.” And he repeats it with enlargement, “ Not only he
goes over before thee at first, to bring thee in, but he will
continue with thee all along ; with thee and thine, he will not
fail thee, nor forsake thee ; he will not disappoint thy expecta-
tions in any strait, nor will he ever desert thine interest; be
constant to him, and he will be so to thee.” This is applied
by the apostle to all God’s spiritual Israel, for the encourage-
ment of their faith and hope ; unto us is this gospel preach-
ed, as well as unto them, he will never fail thee, nor forsake,
thee, Heb. xiii. 5. 2. He commends Joshua to them for a
Reader; Joshua, he shall go over before thee, v. 3. One whose
eonduct and courage, and sincere affection to their interest,
they had had long experience of ; and one whom God had or-
dained and appointed to be their leader and therefore, no
doubt, would own and bless, and make a blessing to them.
See Numb. xxvii. 18. Note, It is a great encouragement to a
people, when, instead of some useful instruments that are re-
moved, God raises up others to carry on his work. 3. He en-
Sures their success. The greatest generals, supported with
the greatest advantages, must yet own the issues of war to be
doubtful and uncertain ; the battle is not always to the strong
or to the bold; an ill accident unthought of may turn the
scale against the highest hopes. But Moses had warrant from
God to assure Israel that, notwithstanding the disadvantages
they laboured under, they should certainly be victorious. A
coward will fight, when he is sure to be a conqueror. God
undertakes to do the work, he will destroy these nations; and
Israel shall do little else than divide the spoil, thow shalt pos-
sess them, v. 3. Two things might encourage their hopes of
this. (1.) The victories they had already obtained over Sihon.
and Og, v. 4. From which they might infer both the power
of God, that he could do what he had done, and the purpose
of God, that he would finish what he had begun to do. Thus
must we improve our experience. (2.) The command God
had given them to destroy the Canaanites, ch. vii. 2; xii. 2.
to which he refers here, v. 5. That ye may do unto them accord-
ing to all which I have commanded you ; and from which they
might infer, that if God had commanded them to destroy the
Canaanites, no doubt, he would put it into the power of their
hands to do it. Note, What God has made our duty, we have
reason to expect opportunity and assistance from him for the
doing of. So that from all this he had reason enough to bid
them be strong and of a good courage, v. 6. While they had
the power of God engaged for them, they had no reason to fear
all the powers of Canaan engaged against them.
II. He encourages, Joshua, v. 7, 8. Observe, 1. Though
Joshua was an experienced general, and a man of approved
gallantry and resolution, who had already signalized himself
in many brave actions; yet Moses saw cause to bid him be of
good courage, now that he was entering upon a new scene of
action ; and Joshua was far from taking it as an affront, or as
an implicit questioning of his courage to be thus charged, as
sometimes we find proud and peevish spirits invidiously taking
exhortations and admonitions for reproaches and reflections.
Joshua himself is very well pleased to be admonished by Mo-
ses to be strong and of good courage. 2. He gives him this
charge in the sight of all Israel, that they might be the more.
observant of him whom they saw thus solemnly inaugurated,
and that he might set himself the more to be an example of
courage to the people, who were witnesses to this charge here
given to him, as well as to themselves. 3. He gives him the
same assurances of the divine presence, and consequently of
a glorious success, that he had given the people. God would
be with him, would not forsake him, and therefore he should
certainly accomplish the glorious enterprise to which he was
called and commissioned, Thou shalt cause them to inherit the
land of promise. Note, Those shall speed well, that have
God with them ; and therefore they ought to be of good cow-
rage. Through God let us do valiantly, for through him we
shall do victoriously; if we resist the devil, he shall flee, and
God shall shortly tread him under our feet. -
9 And Moses wrote this law, and delivered it unto
the priests the sons of Levi, which bare the ark of
the covenant of the LoRD, and unto all the elders of
Israel. 10 And Moses commanded them, saying;
At the end of every seven years, in the solemnity of
the year of release, in the feast of tabernacles, 11
When all Israel is come to appear before the LORD
thy God in the place, which he shall choose, thou
shalt read this law before all Israel in their hearing,
12 Gather the people together, men, and women,
and children, and thy stranger that is ‘within thy
gates, that they may hear, and that they may learn,
and fear the Lo RD your God, and observe to do
all the words of this law; 13 And that their chil-
dren, which have not known any thing, may hear,
and learn to fear the LORD your God, as long as ye
live in the land whither ye go over Jordan to pos-
sess it.
The law was given by Moses; so it is said, John i. 17. He
was not only entrusted to deliver it to that generation, but to
transmit it to the generations to come ; and here it appears
that he was £aithful to that trust. º ge
I. Moses wrote this law, v. 9. The learned Bishop Patrick
understands this of all the five books of Moses, which are
often called the Law ; though he supposes that Moses had
written most of the Pentateuch before ; yet he did not finish it
till now ; now he put his last hand to that sacred volume.
Many think that the law, here, (especially since it is called
this law, this grand abridgment of the law,) is to be under-
stood of this book of Deuteronomy ; all those discourses to
the people, which have taken up this whole book, he, being
in them divinely inspired, wrote them as the word of God.
He wrote this law, 1. That they who had heard it, might often
review it themselves, and call it to mind. 2. That it might
be the more safely handed down to posterity. Note, The
church has received abundance of advantage from the writing,
as well as from the preaching, of divine things; faith comes.
not only by hearing, but by reading. The same care that was
taken of the law, thanks be to God, is taken of the gospel too ;
soon after it was preached, it was written, that it might reach
to them on whom the ends of the world shall come.
Il. Having written it, he committed it to the care and cus-
tody of the priests and elders. He delivered one authentic
copy to the priests, to be laid up by the ark, v. 26, there to.
remain as a standard by which all other copies must be tried.
And it is supposed that he gave another copy to the elders of
each tribe, to be transcribed by all of that tribe, that were so.
disposed. Some observe that the elders, as well as the priests,
were entrusted with the law, to intimate, that magistrates by
their power, as well as ministers by their doctrine, are to
maintain religion, and to take care that the law be not broken
or lost. *
III. He appointed the public reading of this law in a gene-
ral assembly of all Israel every seventh year. The pious Jews.
(it is very probable) read the law daily in their families, and
Moses of old time was read in the synagogue every sabbath-day,
Aets xv. 21. But once in seven years, that the law might be
the more magnified and made honourable, it must be read in
a general assembly. Though we read the word in private,
we must not think it needless to hear it read in public.
Now here he gives direction,
1. When this solemn reading of the law must be, that the
time might add to the solemnity; it must be done, (1.) In the
year of release. In that year the land rested, so that they
could the better spare time to attend this service. Servants
who were then discharged, and poor debtors who were then
acquitted from their debts, must know, that having the benefit
of the law, it was justly expected they should yield obedience
to it, and therefore give up themselves to be God’s servants,
because he had loosed their bonds. The year of release was
typical of gospel-grace, which therefore is called the accept-
able year of the Lord ; for our remission and liberty by Christ
engage us to keep his commandments, Luke i. 74, 75. (2.)
At the feast of tabernacles in that year. In that feast they
were particularly required to rejoice before God, Lev. xxiii.
40... Therefore then they must read the law, both to qualify
their mirth and keep it in due bounds, and to sanctify their
mirth, that they might make the law of God the matter of
theirºoiding, and might read it with pleasure, and not as
a task.
2. To whom it must be read: to all Israel, v. 11. men.
!. women, and children, and the strangers, v. 12. The women
and children were not obliged to go up to the other feasts, but
to this only in which the law was read. Note, It is the will
of God that all people should acquaint themselves with his
word. It is a rule to all, and therefore should be read to all.
It is supposed, since all Israel could not Fºlly meet in Ono
Before CHRIST, 1451.
DEUTER ONOMY, XXXI. Moses ordered tourite a song
place, or one man’s voice reach them all, that as many as the
courts of the Lord's house would hold, met there, and the
rest at the same time in their synagogues. The Jewish doctors
say, that the hearers were bound to prepare their hearts, and
to hear with fear and reverence, and with joy and trembling,
as in the day when the law was given on mount Sinai, and
though there were great and wise men, who knew the whole law
very well, yet they were bound to hear with great attention;
for he that reads, is the messenger of the congregation to cause
the words of God to be heard. , I wish those that hear the gos-
pel read and preached, would consider this.
3. By whom it must be read. Thou shalt read it, v. 11.
“Thou, O Israel,” by a proper person appointed for that
purpose ; or, “Thou, O Joshua, their chief ruler;” accord-
ingly, we find that he did read the law himself, Josh. viii. 35.
So did Josiah, 2 Chron. xxxiv. 30. and Ezra, Neh. viii. 3.
And the Jews say, that the king himself (when they had one)
was the person that read in the courts, of the temple; that
a pulpit was set up for that purpose in the midst of the court,
in which the king stood, that the book of the law was deliver.
ed him by the high-priest, that he stood up to receive it,
uttered a prayer (as every one did that was to read the law
in public) before he read 3 and then, if he pleased, he might
sit down and read. . But if he read standing, it was thought
the more commendable, as (they say) King Agrippa did.
Here let me offer it as a conjecture, that Solomon is called the
Preacher, in his Ecclesiastes, because he delivered the sub-
stance of that book in a discourse to the people, after his pub-
lic reading of the law in the feast of tabernacles, according to
this appointment here. -
4. For what end it must be thus solemnly read. (1.) That
the present generation might hereby keep up their acquaint-
ance with the law of God, v. 12.
may learn, and fear God, and observe to do their duty. See
here what we are to aim at in hearing the word; we must hear,
that we may learn and grow in knowledge; and every time
we read the scriptures, we shall find that there is still more
and more to be learned out of them. We must learn, that we
may fear God, that is, that we may be duly affected with di-
vine things ; and must fear God, that we may observe and do
the words of his law; for in vain do we pretend to fear him, if
we do not obey him. (2.) That the rising generation might
betimes be leavened with religion, v. 13. not only that those
who know something, may thus know more ; but that the chil-
dren which have not known any thing, may betimes know this,
how much it is their interest as well as duty to fear God.
14 And the Lord said unto Moses, Behold, thy
days approach that thou must die: call Joshua, and
present yourselves in the tabernacle of the congre-
gation, that I may give him a charge. And Moses
and Joshua went and presented themselves in the
tabernacle of the congregation. 15 And the Lord
appeared in the tabernacle in a pillar of a cloud :
and the pillar of the cloud stood over the door of
the tabernacle. 16 And the Lord said unto Moses,
Behold, thou shalt sleep with thy fathers; and this
people will rise up, and go a whoring after the gods
of the strangers of the land whither they go to be
among them, and will forsake me, and break my
Covenant which I have made with them. 17 Then
my anger shall be kindled against them in that day,
and I will forsake them, and I will hide my face
from them, and they shall be devoured, and many
evils and troubles shall befall them; so that they
will say in that day, Are not these evils come upon
us, because our God is not among us? 18 And I
will Surely hide my face in that day, for all the
evils which they shall have wrought, in that they
are turned unto other gods. 19 Now therefore write
ye this song for you, and teach it the children of
Israel : put it in their mouths, that this song may
be a witness for me against the children of Israel.
20 For when I shall have brought them into the
land which I sware unto their fathers, that floweth
With milk and honey; and they shall have eaten and
filled themselves, and waxen fat; then will they turn
unto other gods, and serve them, and provoke me,
find break my covenant. 21 And it shall come to
tºp
tº
dº
}
They must hear, that they
pass, when many evils and troubles are befallen
them, that this song shall testify against them as a
witness; for it shall not be forgotten out of the
mouths of their seed: for I know their imagination
which they go about, even now, before I have brought
them into the land which I sware.
Here, I. Moses and Joshua are summoned to attend the
divine majesty at the door of the tabernacle, v. 14. Moses is
told again that he must shortly die ; even those that are most
ready and willing to die, have need to be often reminded of its
approach. In consideration of this, he must come himself to
meet God; for whatever improves our communior, with God,
furthers our preparation for death. He must also bring Jo-
shua with him to be presented to God for a successor, and to
receive his commission and charge. Moses readily obeys the
summons, for he was not one of those that look with an evil
eye upon their successors, but, on the contrary, rejoiced in
1Iſle
II. God graciously gives them the meeting. He appeared
in the tabernacle, (as the Shechinah used to appear, X in a pil-
lar of a cloud, v. 15. This is the only time in all this book that
we read of the glory of God appearing, whereas we often read
of it in the three foregoing books: which perhaps signifies
that in the latter days, under the evangelical law, such visible
appearances as these of the divine glory are not to be expect-
ed, but we must take heed to the more sure word of prophecy.
III. He tells Moses, that, after his death, the covenant
which he had taken so much pains to make between Israel and
their God, would certainly be broken.
1. That Israel would forsake God, v. 16. And we may be
sure that, if the covenant between God and man be broken,
the blame must lie on man, it is he that breaks it ; we have
often observed, it, That God never leaves any, till they first
leave him. Worshipping the gods of the Canaanites, (who
had been the natives, but from heneeforward were to be looked
upon as the strangers, of that land,) would undoubtedly be
counted a deserting of God, and, like adultery, a violation of
the covenant. Thus still, those are revolters from Christ, and
will be so adjudged, who either make a god of their money by
reigning covetousness, or a god of their belly by reigning sen-
suality. They that turn to other gods, v. 18. forsake their own
mercies. This apostasy of theirs is foretold to be an effect of
their prosperity, v.20. They shall have eaten and filled themselves,
that is all they will aim at in eating, to gratify their own ap-
petites, and then they will wax fat, grow secure and sensual ;
their security will take off their dread of God and his judg-
ments; and their sensuality will incline them to the idolatries
of the heathen, which made provision for the flesh to fulfil the
lusts of it. Note, God has a clear and infallible foresight of .
all the wickedness of the wicked, and has often covenanted
with those who, he knew, would deal very treacherously, Isa.
xlviii. 8. and conferred many favours on those who, he knew,
would deal very ungratefully. e &
2. That then God would forsake Israel ; and justly does he
cast them off, who had so unjustly cast him off, v. 17. My
anger shall be kindled against them, and I will forsake them.
His providence would forsake them, no longer to protect and
prosper them, and then they would become a prey to all their
neighbours. His Spirit and grace would forsake them, no
longer to teach and guide them, and then they would be more .
and more bigoted, besotted, and hardened in their idolatries.
Thus many evils and troubles would befal them, v. 17.21, which
would be such manifest indications of God’s displeasure
against them, that they themselves would be constrained to
own it, Are not these evils come upon ws, because our God is not
among us? They that have sinned away their God, will find
that thereby they pull all mischiefs upon their own heads.
But that which completed their misery, was, that God would
hide his face from them in that day, that day of their trouble
and distress, v. 18. Whatever outward troubles we are in, if
we have but the light of God’s countenance, we may be easy.
. if God hide his face from us and our prayers, we are un-
OI) e. -
IV. He directs Moses to deliver them a song, in the com-
posing of which he should be divinely inspired, and which
should remain a standing testimony for God, as faithful to
them, in giving them warning, and against them, as persons
false to themselves in not taking the warning, v. 19. The
written word, in general, as well as this song in particular, is
a witness for God, against all those that break covenant with
him. It shall be for a testimony, Matt. xxiv. 14. The wisdom
of man has devised many ways of conveying the knowledge
of good and evil, by laws, histories, prophecies, proverbs, and
Before Cubist, 1451. DEUTERONOMY, XXXII.
The song of Moses.
among the rest, by songs; each has its advantages. And the
wisdom of God has in the scripture made use of them all, that
ignorant and careless men might be left inexcusable. 1. This
song, if rightly improved, might be a means to prevent their
apostasy ; for in the inditing of it God had an eye to their
present imagination, now, before they were brought into the
land of promise, v. 21. God knew very well that there were
in their hearts such gross conceits of the deity, and such in-
clinations to idolatry, that they would be tinder to the sparks
of that temptation ; and therefore in this song he gives them
warning of their danger that way. Note, The word of God is
a discerner of the thoughts and intents of men’s hearts, and meets
with them strangely by its reproofs and corrections, Heb. iv.
12. Compare 1 Cor. xiv. 25. Ministers who preach the word,
know not the imaginations men go about, but God, whose
word it is, knows perfectly. 2. If this song did not prevent
their apostasy, yet it might help to bring them to repentance,
and to reduce them from their apostasy. When their troubles
are come upon them, this song shall not be forgotten, but may
serve as a glass to show them their own faces, that they may
humble themselves, and return to him from whom they have
revolted. Note, Those whom God has mercy in store for, he
may leave to fall, yet he will provide means for their recovery.
Medicines are prepared before-hand for their cure.
22 Moses therefore wrote this song the same day,
and taught it the children of Israel. 23 And he
gave Joshua the son of Nun a charge, and said, Be
strong and of a good courage: for thou shalt bring
the children of Israel into the land which I sware
unto them : and I will be with thee. 24 And it
came to pass, when Moses had made an end of
writing the words of this law in a book, until they
were finished, 25 That Moses commanded the Le-
vites, which bare the ark of the covenant of the
LORD, saying, 26 Take this book of the law, and
put it in the side of the ark of the covenant of the
LoRD your God, that it may be there for a witness
against thee. 27 For I know thy rebellion, and thy
stiff neck: behold, while. I am yet alive with you
this day ye have been rebellious against the Lo RD ;
and how much more after my death 28 Gather
unto me, all the elders of your tribes, and your
officers, that I may speak these words in their ears,
and call heaven and earth to record against them.
29 For I know that after my death ye will utterly
corrupt yourselves, and turn aside from the way
which I have commanded you ; and evil will befall
you in the latter days; because ye will do evil in
the sight of the Lo Ro, to provoke him to anger
through the work of your hands. 30 And Moses
spake in the ears of all the congregation of Israel
the words of this song, until they were ended.
Here, I. The charge is given to Joshua, which God had
said, v. 14. he would give him. The same in effect that Moses
had given him, v. 7. Be strong and of a good courage, v. 23.
Joshua had now heard from God so much of the wickedness
of the people whom he was to have the conduct of, as could
not but be a discouragement to him ; “ Nay,” says God,
“how bad soever they are, thou shalt go through thy under-
taking, for I will be with thee. Thou shalt put them into pos-
session of Canaan; if they afterward by their sin throw them-
selves out of it again, that will be no fault of thine, nor any
dishonour to thee, therefore be of good courage.”
II. The solemn delivery of the book of the law to the Le-
vites to be deposited in the side of the ark, is here again re-
lated, v. 24–26. of which before, v. 9. Only they are here
directed where to treasure up this precious original, not in the
ark, there only the two tables were preserved, but in another
box by the side of the ark. It is probable that this was the very
book that was found in the house of the Lord, (having been
somehow or other misplaced,) in the days of Josiah, 2 Chron.
xxxiv. 14. and so perhaps the following words here, that it
nay be a witness against thee, may particularly point at that
event which happened so long after , for the finding of this
very book occasioned the public reading of it by Josiah him-
self, for a witness against a people who were then almost ripe
for their ruin by the Babylonians.
III. The song which follows in the next chapter, is here
delivered to Moses, and by him to the people. He wrote it,
thee?
first, v. 22. as the Spirit of God indited it, and then spake it
in the ears of all the congregation, v. 30. and taught it them,
v. 22. that is, gave out copies of it, and ordered the people to
learn it by heart. r
It was delivered by word of mouth first and afterward in .
writing, to the elders and officers, as the representatives of
their respective tribes, p. 28. by them to be transmitted to
their several families and households. It is delivered to them
with a solemn appeal to heaven and earth, concerning the fair
warning which was given them by it, on the fatal conse-
quences of their apostasy from God; and with a declaration
of the little joy and little hope Moses had in and concerning
them.
1. He declares what little joy he had had of them while he
was with them, v. 27. It is not in a passion that he says, I
know thy rebellion, (as once he said it unadvisedly, Hear mow,
ye rebels,) but it is the result of a long acquaintance with
them, ye have been rebellious against the Lord. Their rebellions
against himself he makes no mention of, those he had §
since forgiven and forgotten ; but their rebellions against Go
they must be made to hear of, that they may be ever repented
of, and never repeated.
2. What little hopes he had of them now that he was leav-
ing them. . From what God had now said to him, v. 16. more
than from his own experience of them, though that was dis-
couraging enough, he tells them, v. 29. I know that after my
death you will utterly corrupt yourselves. Many a sad thought,
no doubt, it occasioned to this good man, to foresee the apos-
tasy and ruin of a people he j taken so much pains with, in
order to do them good, and make them happy ; but this was
his comfort, that he had done his duty, and that God would
be glorified, if not in their settlement, in their dispersion.
Thus our Lord Jesus, a little before his death, foretold the
rise of false Christs and false prophets, Matt. xxiv. 24. not-
withstanding which, and all the apostasies of the later times,
we may be confident that the gates of hell shall not prevail
against the church, for the foundation of God stands sure.
CHAP. XXXII. *
In this chapter we hate, I. The song which Moses, by the appointment of
God, delivered to the children of Israel, for a standing admonition to
them to take heed of forsaking God. This takes up most of the chapter.
In which we have, i. The preface, v. 1, 2. 2. A high character of God,
and in opposition to that, a bad character of the people of Israel, p. 3–6.
3. A rehearsal of the great things God had done for them, and in oppo-
sition to that, an account of their ill carriage toward him, v. 7–18, 4.
A prediction of the wasting, destroying judgments, which God would
bring upon them for their sins, in which God is here justified by the
many aggravations of their impieties, v. 19–33. 5. A promise of the
destruction of their enemies and oppressors at last, and the glorious deli.
verance of a remnant of Israel, i. 36–43. II. The exhortation with
which Moses delivered this song to them, v. 44–47. Iſſ. The orders
God gives to Moses to go up to mount Nebo and die, v. 48—52.
l G IVE ear, O ye heavens, and I will speak;
Jſ and hear, O earth, the words of my mouth.
2 My doctrine shall drop as the rain, my speech
shall distil as the dew, as the small rain upon the
tender herb, and as the showers upon the grass: 3
Because I will publish the name of the Lo RD :
ascribe ye greatness unto our God. 4 He is the
Rock, his work is perfect; for all his ways are judg-
ment: a God of truth and without iniquity, just
and right is he. 5 They have corrupted them-
selves; their spot is not the spot of his children:
they are a perverse and crooked generation. 6
Do ye thus requite the Lo RD ! O foolish people
and unwise ! Is not he thy father that hath bought
Hath he not made thee, and established
thee ? - } ,
Here is, T. A commanding preface or introduction to this
song of Moses, v. 1, 2. He begins, 1. With a solemn appeal
to heaven and earth concerning the truth and importance of
what he was about to say, and the justice of the divine pro-
ceedings against a rebellious and backsliding people, for he
had said, ch. xxxi. 28. that he would in this song call heaven
and earth to record against them. Heaven and earth would
sooner hear than this Toerverse and unthinking people ; for
they revolt not from their obedience to their Creator, but con-
tinue to this day, according to his ordinances, as his servants,
Ps. cxix. 89–91. and therefore will rise up in judgment
against rebellious Israel. Heaven and earth will be witness
against sinners, witnesses of the warning given them, and of
their refusal to take the warning ; see Job xx. 27. the heaven
shall reveal his iniquity, and the earth ºfte up against him.
BEFoEE CHRIST, 1451.
The song of Moses.
DEUTERONOMY, XXXII.
*—-
Or heaven and earth are here put for the inhabitants of both,
angels and men : both shall agree to justify God in his pro-.
ceedings against Israel, and to declare his righteousness, Ps..
I. 6. See Rev. xix. 1, 2. 2. He begins with a solemn appli-
cation of what he was about to say to the people, v. 2. My
doctrine shall drop as the rain.
sweeping rain to the rebellious;” so one of the Chaldee para-
phrasts expounds the first clause. Rain is sometimes sent for
judgment, witness that with which the world was deluged;
and so the word of God, as to some it is reviving and refresh-
ing, and a savour of life unto life, so to others it is terrifying
and killing, and a savowr of death wnto death. (2.) It shall
be as a sweet and comfortable dew to those who are rightly
prepared to receive it. Observe, [1..] The subject of this song
is doctrine ; he had given them a song of praise and thanks-
giving, Exod. xv. but this is a song of instruction, for in
psalms, and hymns, and spiritual songs, we are not only to
give glory to God, but to teach and admonish one another, Col.
iii. 16. Hence many of David's psalms are entitled Maschil,
to give instruction. . [2.] This doctrine is fitly compared to
rain and showers which come from above, to make the earth
fruitful, and accomplish that for which they are sent, Isa. lv.
10, 11. and depend not upon the wisdom or will of man, Mic.
V. 7. It is a mercy to have this rain come often upon us, and
our duty to drink it in, Heb. vi. 7... [3.] He promises that his
doctrine shall drop and distil as the dew, and the small rain,
which descend silently and without noise. The word preached
is then likely to profit, when it comes gently, and sweetly in-
sinuates itself into the hearts and affections of the hearers.
[4.] He bespeaks their acceptance and entertainment of it,
and that it might be as sweet and pleasant and welcome to
them, as rain to the thirsty earth, Ps. lxxii. 6. And the word
of God is then likely to dous good, when it is thus acceptable.
5.] The learned Bishop Patrick understands it as a prayer,
that his words which were sent from heaven to them, might
sink into their hearts and soften them, as the rain softens the
earth, and so make them fruitful in obedience.
II. An awful declaration of the greatness and righteousness
of God, v. 3, 4. He begins with this, and lays it down as his
first principle, 1. To preserve the honour of God, that no re-
proach might be cast upon him for the sake of the wickedness
of his people Israel: how wicked and corrupt soever they are
who are called by his name, he is just and right and all that
is good, and is not to be thought the worse of for their bad-
ness. 2. To aggravate the wickedness of Israel, who knew
and worshipped such a holy God, and yet were themselves so
unholy. And, 3. To justify God in his dealings with them ;
we must abide by it, that God is righteous, even when his
iwdgments are a great deep, Jer. xii. 1. Ps. xxxvi. 6.
Moses here sets himself to publish the name of the Lord, v. 3.
that Israel, knowing what a God he is whom they had avouched
for theirs, might never be such fools as to exchange him for a
false god, a dunghill-god. He calls upon them therefore to
ascribe greatness to him. It will be of great use to us for the
preventing of sin, and the preserving of us in the way of our
duty, always to keep up high and honourable thoughts of God,
and to take all occasions to express them. Ascribe greatness
to our God. We cannot add to his greatness, for it is infinite;
but we must acknowledge it, and give him the glory of it.
Now, when Moses would set forth the greatness of God, he
does it, not by explaining his eternity and immensity, or de-
scribing the brightness of his glory in the upper world, but, by
showing the faithfulness of his word, the perfection of his
works, and the wisdom and equity of all the administrations
of his government; for in these his glory shines most clear to
us, and these are the things revealed concerning him, which
belong to us and our children, v. 4. (1.) He is the Rock. So
he is called six times in this chapter, and the LXX. all along
translate it esos, God. The learned Mr. Hugh Broughton
reckons, that God is called the Rock eighteen times (besides
in this chapter) in the Old Testament, (though in some places
we translate it, strength,) and charges it therefore upon the
Papists, that they make St. Peter a god, when they make him
the rock on which the church is built. God is the Rock, for
he is in himself immutable and immoveable, and he is to all
that seek him and fly to him, an impenetrable shelter, and to
all that trust in him, an everlasting foundation. (2.) His
work is perfect. His work of creation was so, all very good;
his works of providence are so, or will be so in due time, and *
when the mystery of God shall be finished, the perfection of
his works will appear to all the world; nothing that God does
£an be mended, Eccl. iii. 14. God was now perfecting what
he had promised and begun for his people Israel, and from
the perfection of this work they must take occasion to give him
-he glory of the pºtion of all his works. The best of men's
(1.) “It shall be a beating, &
Hos. xiv. 9.
works are imperfect, they have their faws and defects, and
are left unfinished : but as for God, his work is perfect ; if he
begin, he will make an end... (3.) All his ways are judgment.
The ends of his ways are all righteous, and he is wise in the
choice of the means in order to those ends. Judgment signi-
fies both prudence and justice. The ways of the Lord are right,
(4.) He is a God of truth; whose word we may
take and rely upon, for he cannot lie, who is faithful to all
his promises, nor shall his threatenings fall to the ground.
(5.) He is without iniquity ; one who never cheated any that
trusted in him, never wronged any that appealed to his jus-
tice, nor ever was hard upon any that cast themselves upon
his mercy. º Just and right is he. As he will not wrong
any by punishing them more than they deserve, so he will not
fail to recompense all those that serve him, or suffer for him.
He is indeed just and right; for he will effectually take care
that none shall lose by him. Now what a bright and amiable:
idea does this one verse give us of the God whom we worship ;
and what reason have we then to love him and fear him, to
live a life of delight in him, dependence on him, and devoted-
ness to him ; this is our Rock, and there is no unrighteousness
in him, nor can there be, Ps. xcii. 15. -
III. A high charge exhibited against the Israel of God,
whose character was in all respects the reverse of that of the
God of Israel, v. 5. l. They have corrupted themselves. Or,
It has corrupted itself; the body of the people has: the whole
head sick, and the whole heart faint. God did not corrupt them,
for just and right is he ; but they are themselves the sole
authors of their own sin and ruin; and both are included in
this word. . They have debauched themselves: for every man is
tempted when he is drawn away of his own lust. And they
have destroyed themselves: Hos. xiii. 9. If thou scornest, thou
alone shalt bear the guilt and grief, Prov. ix. 12. 2. Their
; is not the spot of his children. Even God’s children have
their spots, while they are in this imperfect state; for if we
say, We have no sin, no spot, we deceive ourselves. ... But the
sin of Israel was none of those ; it was not an infirmity which
they strove against, watched and prayed against, but an evil
which their hearts were fully set in them to do : For, 3. They
were a perverse and crooked generation, that were acted by
a spirit of contradiction, and therefore would do what was
forbidden, because it was forbidden ; would set up their own
humour and fancy in opposition to the will of God, were im-
patient of reproof, hated to be reformed, and went on frowardly
in the way of their heart. The Chaldee paraphrase reads this
verse thus: They have scattered, or changed themselves, and not
him, even the children that served idols ; a generation that has
depraved its own works, and alienated itself. Idolaters cannot
hurt God, or do any damage to his works, or make him a
stranger to this world. See Job xxxv. 6. No, all the hurt
they do, is to themselves and their own works. The learned
Bishop Patrick gives another reading of it, Did he do him any
hurt 2". That is, “ Is God the rock to be blamed for the evils
that should befall Israel? No, His children are their blot,” that
is, “ All the evil that comes upon them, is the fruit of their
children's wickedness; for the whole generation of them is
crooked and perverse. All that are ruined, ruin themselves;
they die, because they will die.” ge
IV. A pathetic expostulation with this provoking people for
their ingratitude, v. 6. “ Do ye thus requite the Lord? . Surely
you will not hereafter be so base and disingenuous in your
carriage toward him as you have been.” 1. He reminds them
of the obligations God had laid upon them to serve him, and
to cleave to him. He had been a Father to them, had begotten
them, fed them, carried them, nursed them, and borne their
p.anners; and would they spurn at the bowels of a Father ?
He had bought them ; had been at a vast expense of miracles
to bring them out of Egypt: had given men for them, and peo-
ple for their life, Isa. xliii. 4. Is not he thy Father, thy Owner?
so some, that has an incontestable propriety in thee, and the
or knoweth his owner. “He has made thee, and brought thee
into being; established thee, and kept thee in being; has he
not done so 2 Can you deny the engagements you lie under
to him, in consideration of the great things he has done and
designed for you?” And are not our obligations, as baptized
christians, equally great and strong to our Creator that made
us, our Redeemer that bought us, and our Sanctifier that has
established us? 2. From hence he infers the evil of deserting
him and rebelling against him. For, (1.) It was base ingra-
titude. “ Do ye thus requite the Lord 2’ Are these the returns
you make him for all his favours to you? The powers you have
from him, will you employ them against him 2 SeelVſic, vi. 3, 4.
John x. 32. This is such monstrous villany, as all the world
will cry shame on ; call a man ungrateful, and you can call
him no worse. (2.) It was prodigious madness; O foolish
BEFort E CHRIST, 1451.
The song of Moses.
DEUTERONOMY, XXXII.
tº-
sº
people and unwise. Fools, and double fools; who has bewitched
gow; Gal. iii. 1. “fools indeed, to disoblige one on whom
you have such a necessary dependence To forsake your
own mercies for lying vanities!” Note, All wilful sinners,
especially sinners in Israel, are the most unwise and the most
ungrateful people in the world. - -
7 Remember the days of old, consider the years
of many generations: ask thy father, and he will
show thee; thy elders, and they will tell thee; 8
When the Most High divided to the nations their
inheritance, when he separated the sons of Adam, 4
he set the bounds of the people according to the
number of the children of Israel. , 9 For the Lo RD’s
portion is his people; Jacob is the lot of his inhe-
ritance. 10 He found him in a desert land, and in
the waste howling wilderness; he led him about, he
instructed him, he kept him as the apple of his eye.
11 As an eagle stirreth up her nest, fluttereth over
her young, spreadeth abroad her wings, taketh them,
beareth them on her wings; 12 So the Lo RD alone
did lead him, and there was no strange god with him.
13 He made him ride on the high places of the earth,
that he might eat the increase of the fields; and he
made him to suck honey out of the rock, and oil
out of the flinty rock; 14. Butter of kine, and milk
of sheep, with fat of lambs, and rams of the breed
of Bashan, and goats, with the fat of kidneys of
wheat; and thou didst drink the pure blood of the
grape. -
Moses, having in general represented God to them as their
great Benefactor, whom they were bound in gratitude to ob-
serve and obey, in these verses gives particular instances of
God’s kindness to them, and concern for them. . .
1. Some instances were ancient; and for proof of them he
appeals to the records, v. 7. Remember the days of old, that
is, “Keep in remembrance the history of those days, and of
the wonderful providences of God concerning the old world,
and concerning your ancestors Abraham, Isaac, and Jacob ;
you will find a constant series of mercies attending them, and
thow long since things were working toward that which is now
come to pass.” Note, The authentic histories of ancient
times, are of singular use, and especially the history of the
church in its infancy, both the Old Testament and the New
Testament church. -
2. Others were more modern ; and for proof of them, he
appeals to their fathers and elders that were now alive and
with them. Parents must diligently teach their children, not
only the word of God, his laws, ch. vi. 7... and the meaning
of his ordinances, Exod. xii. 26, 27. but his works also, and
the methods of his providence. (See Ps. lxxviii. 3, 4, 6, 7.
And the children should desire the knowledge of those things
which will be of use to engage them to their duty, and to
direct them in it.
.Three things are here enlarged upon as instances of God’s
kindness to 5’s people Israel, and strong obligations upon
them never to forsake him.
I: The early designation of the land of Canaan for their in-
theritance; for herein it was a type and figure of our heavenly
inheritance, that it was of old ordained and prepared in the
divine counsels, v. 8. When the earth was divided among
§he sons of men, in the days of Peleg after the flood, and each
family had its lot, in which it must settle, and by degrees grow
up into a nation, then God had Israel in his thoughts, and in
his eye; for, designing this good land into which they were
‘now going, to be in due time an inheritance for them, he or-
‘dered that the posterity of Canaan, rather than any other of
the families then in being, should be planted there in the mean
time, to keep possession, as it were, till Israel was ready for
it.; because those families were under the curse of Noah, by
which they were condemned to servitude and ruin, Gen. ix.
25. and therefore would be the more justly, honourably, easily,
and effectually, rooted out, when the fulness of time was come
that Israel should take possession. Thus he set the bounds
of that people with an eye to the designed number of the chil-
dren of Israel, that they might have just as much as would
serve, their turn. And some observe, that Canaan himself,
with his eleven sons, Gen. x. 15, &c. makes up just the num-
ber of the twelve tribes of Israel. Note, 1. The wisdom of
God has appointed the bounds of men's habitation, and de-
termined both the place and time of our living in the world.
Acts xvii. 26. When he gave the earth to the children of men,
Ps. cxv. 19. it was not that every man might catch as he could,
no, he divides to nations their inheritance, and will have
every one to know his own, and not to invade another's pro-
perty. 2. Infinite wisdom has a vast reach, and designs be-
forehand what is brought to pass long after ; Known writo God
are all his works, from the beginning to the end, Acts xv. 18.
but they are not so to us, Eccl. iii. 11. 3. The great God, in
governing the world, and ordering the affairs of states and
kingdoms, has a special regard to his church and people, and
consults their good in all. See 2 Chron. xvi. 9. and Isa. xlv.
. The Canaanites thought they had as good and sure a title
to their land as any of their neighbours had to theirs ; but
God intended that they should only be tenants, till the Israel-
ites, their landlords, came. Thus God serves his own pur-
poses of kindness to his people, by those that neither know
him nor love him, who mean not so, neither doth their heart think
so, Isa. x. 7. Mic. iv. 12.
The reason given for the particular care God took for this .
people, so long before they were either born or thought of, (as
I may say,) in our world, does yet more magnify the kindness,
and make it obliging beyond expression, v. 9. for the Lord’s
portion is his people. All the world is his, he is Owner and
Possessor of heaven and earth, but his church is his in a pecu-
liar manner ; it is his demesne, his vineyard, his garden
enclosed : he has a particular delight in it, it is the beloved
of his soul, in it he walks, he dwells, it is his rest for ever.
He has a particular concern for it, keeps it as the apple of his
eye ; he has particular expectations from it, as a man has
from his portion ; has a much greater rent of honour, glory,
and worship, from that distinguished remnant, than from all
the world besides. That God should be his people’s portion
is easy to be accounted for, for he is their joy and felicity; but
how they should be his portion, who neither needs them, nor
can be benefited by them, must be resolved into the wondrous
condescensions of free grace. Even so, Father, because it
seemed good in thine eyes so to call and count them.
II. The forming of them into a people, that they might be
fit to enter upon this inheritance, like an heir at age, at the time
appointed of the Father. And herein also Canaan was a figure
of the heavenly inheritance : for as it was from eternity pro-
posed and designed for all God's spiritual Israel, so they are,
in time, (and it is a work of time,) fitted and made meet for
it, Col. i. 12. The deliverance of Israel out of slavery, by the
destruction of their oppressors, was attended with so many
wonders obvious to sense, and had been so often spoken of,
that it needed not to be mentioned in this song : but the gra-
cious works God wrought upon them, would be less taken
notice of than the glorious works he had wrought for them,
and therefore he chooses rather to advert to them. A great
deal was done to model this people, to cast them into some
shape, and to fit them for the great things designed them in
the land of promise ; and it is here most elegantly described.
1. He found him in a desert land, v. 10. This refers, no
doubt, to the wilderness through which God brought them to
Canaan, and in which he took so much pains with them ; it
is called the church in the wilderness, Acts vii. 38. There it
was born and nursed and educated, that all might appear to
be divine and from heaven, since they had there no commu-
nication with any part of this earth either for food or learning.
But because he is said to find them there, it seems designed
also to represent both the bad state and the bad character of
that people, when God began first to appear for them. (1.)
Their condition was forlorn, Egypt was to them a desertland,
and a waste howling wilderness, for they were bond-slaves in
it, and cried by reason of their oppression, and were perfectly
bewildered and at a loss for relief; there God, found them,
and thence he fetched them. And, (2.) Their disposition
was very unpromising ; so ignorant were the generality of
them in divine things, so stupid and unapt to receive the im-
pressions of them, so peevish and humoursome, so froward
and quarrelsome, and withal so strangely addicted to the
idolatries of Egypt, that they might well be said to be found
in a desert land ; for one might as reasonably expect a crop
of corn from a barren wilderness, as any good fruit of Service
to God from a people of such a character. Those that are
renewed and sanctified by grace, should often remember what
they were by nature.
2. He led him about and instructed him. When God had
them in the wilderness, he did not bring them directly to
Canaan, but made them go a great compass round, and so he
instructed them ; that is, (1.) By this means he took time to
instruct them, and gave them commandments as they were
able to receive them. Those whose business it is to instruct
others, must not expect it will be done * sudden ; learners
BEFore CHRIST, 1451.
The song of Moses.
DEUTER ON OMY, XXXII.
must have time to learn. (2.) By this means he tried their
faith and patience, and dependence upon God, and inured
them to the hardships of the wilderness, and so instructed
them. Every stage had something in it that was instructive;
even when he chastened them, he thereby taught them out of
his law. It is said, Ps. cwii. 7. that he led them forth by the
right way ; and yet here, that he led them about ; for God
always leads his people the right way, however to us it may
seem about : so that the furthest way about proves, if not the
nearest way, yet the best way home to Canaan. How God
instructed them, is explained long after, Neh. ix. 13. Thou
gavest them right judgments and true laws, good statutes and
commandments; and especially, v. 20. Thow gavest them also
thy good Spirit to instruct them; and he instructs effectually. We
may well imagine how unfit that people had been for Canaan,
had they not first gone through the discipline of the wilderness.
3. He kept him as the apple of his eye, with all the care and ten-
derness that could be, from the malignant influences of an open
sky and air, and all the perils of an inhospitable desert. The
pillar of a cloud and fire was both a guide and a guard to them.
4. He did that for them which the eagle does for her nest
of young ones, v. 11, 12. The similitude was touched, Exod.
xix. 4. I bare you on eagles' wings; here it is enlarged upon.
The eagle is observed to have a strong affection for her young,
and to show it, not only as other creatures, by protecting them
and making provision for them, but by educating them and
teaching them to fly. For that purpose, she stirs them out of
the nest where they lie dozing, flutters over them, to show
them how they must use their wings, and then accustoms
them to fly upon her wings, till they have learned to fly upon
their own. This, by the way, is an example to parents to
train up their children to business, and not to indulge them
in idleness and , the love of ease. God did thus by Israel ;
when they were in love with their slavery, and loth to leavé
it, God, by Moses, stirred them up to aspire after liberty, and
many a time kept them from returning to the house of bond-
age again. He carried them out of Egypt, led them into the
wilderness, and now at length had led them through it. The
Lord alone did lead him, he needed not any assistance, nor did
he take any to be partner with him in the achievement;
which was a good reason why they should serve the Lord
only, and no other, so much as in partnership, much less in
rivalship with him. There was no strange god with him to
contribute to Israel’s salvation, and therefore there should be
none to share in Israel’s homage and adoration, Ps. lxxxi. 9.
III. The settling of them in a good land. This was done in
; already, in the happy planting of the two tribes and a
alf, an earnest of what would speedily and certainly be done
for the rest of the tribes.
1. They were blessed with glorious victories over their ene-
mies; v. 13. He made him ride on the high places of the earth,
that is, he brought him on with conquest, and brought him
home with triumph. He rode over the high places or strong
holds that were kept against him ; sat in ease and honour
upon the fruitful hills of Canaan ; in Egypt they looked mean,
and were so, in poverty and disgrace; but in Canaan they
looked great, and were so advanced and enriched, they rode in
state,as a people whom the King of kings delighted to honour.
.2. With great plenty of all good things. Not only the or-
dinary increase of the field, but, which was uncommon,
Honey out of the rock, and oil out of the flinty rock. Which
may refer either, (1.) To their miraculous supply of fresh
water out of the rock that followed them in the wilderness;
which is called honey and oil, because the necessity they were
reduced to made it as sweet and acceptable as honey and
oil at another time. Or, (2.) To the great abundance of
honey and oil they should find in Canaan, even in those parts
that were least fertile. The rocks of Canaan should yield a
better increase than the fields and meadows of other countries.
Other productions of Canaan are mentioned, v. 14. Such
abundance, and such a variety of wholesome food, (and every
thing the best in its kind,) that every meal might be a feast
if they pleased. Excellent bread made of the best corn, here
calied the kidneys of the wheat ; (for a grain of wheat is not
much unlike a kidney ;) butter and milk in abundance ; the
flesh of cattle well-fed; and for their drink, no worse than the
pure blood of the grape. So indulgent a Father was God to
them, and so kind a Benefactor. Ainsworth makes the plenty
of good things in Canaan to be a figure of the fruitfulness of
Christ's kingdom, and the heavenly comforts of his word and
Spirit; for the children of his kingdom he has butter and milk,
the sincere milk of the word; and strong meat for strong men,
with the wine that makes glad the heart.
15 But Jeshurun waxed fat, and kicked; thou
art waxen fat, thou art grown thick, thou art covered
with fatness: then he forsook God which made him.
and lightly esteemed the Rock of his salvation. 16.
They provoked him to jealousy with strange gods,
with abominations provoked they him to anger. 17.
They sacrificed unto devils, not to God; to gods
whom they knew not, to new gods that came newly
up, whom your fathers feared not. 18 Of the Rock
that begat thee thou art unmindful, and hast for-
gotten God that formed thee.
We have here a description of the apostasy of Israel from
God, which would shortly come to pass, and which already
they had a disposition to. One would have thought that a
people under so many obligations to their God, in duty, gra-
titude, and interest, should never have turned from him; but,
alas ! they turned aside quickly.
Here are two great instances of their wickedness, and each
of them amounted to an apostasy from God.
I. Security and sensuality, pride and insolence, and the
other common abuses of plenty and prosperity, v. 15. These
people were called Jeshurun, an upright people, so some ; a
seeing people, so others: but they soon lost the reputation both
of their knowledge and of their righteousness; for, being
well fed, l. They wared fat, and grew thick, that is, they in-
dulged themselves in all manner of luxury and gratifications
of their appetites, as if they had nothing to do but to make
provision for the flesh to fulfil the lusts of it. They grew fat,
that is, they grew big and unwieldy, unmindful of business,
and unfit for it ; dull and stupid, careless and senseless ; and
this was the effect of their plenty. Thus the prosperity of fools
destroys them, Prov. i. 32. Yet this was not the worst of it,
2. They kicked: they grew proud and insolent, and lifted up
the heel even against God himself; if God rebuked them,
either by his prophets or by his providence, they kicked against
the good, as an untamed heifer, or a bullock unaccustomed to
the yoke, and in their rage persecuted the prophets, and flew
in the face of providence itself. And thus he forsook God that
made him, (not paying due respects to his Creator, nor an-
swering the ends of his creation,) and put an intolerable con-
tempt upon the Rock of his salvation, as if he were not indebted
to him for any past favours, nor had any dependence upon him.
for the future. Those that make a god of themselves, and a
god of their bellies in pride and wantonness, and cannot beas
to be told of it, certainly thereby forsake God, and show how
lightly they esteem him. -
II. Idolatry was the great instance of their apostasy, and
which the former led them to, as it made them sick of their
religion, self-willed, and fond of changes. Observe, . .
1. What sort of gods they chose and offered sacrifice to,
when they forsook the God that made them, v. 16, 17. This
aggravated their sin, that those very services which they should
have done to the true God, they did, (1.) To strange gods, that
could not pretend to have done them any kindness, or laid
them under any obligation to them ; gods that they had no
knowledge of, nor could expect any benefit by, for they were
strangers. Or, they are called strange gods, because they
were other than the one only true God to whom they were
betrothed, and ought to have been faithful. (2.) To new gods;
that came newly up ; for even in religion, the antiquity of
which is one of its honours, vain minds have strangely affect-
ed novelty, and, in contempt of the Ancient of days, have
been fond of new gods. A new God! Can there be a more
monstrous absurdity ? Would we find the right way to rest,
we must ask for the good old way, Jer. vi. 16. It was true,
• their fathers had worshipped other gods, Josh. xxiv. 2. and
perhaps it had been some little excuse if the children had
returned to them ; but to serve new gods whom their fathers
feared not, and to like them the better for being new, was to
open a door to endless idolatries. (3.) They were such as
were no gods at all, but mere counterfeits and pretenders;
their names, the inventions of men's fancies, and their images,
the work of men's hands. Nay, (4.) They were devils. . So
far from being gods, fathers, and benefactors to mankind, they
really were destroyers; so the word signifies ; such as aimed
to do mischief; # there were any spirits or invisible powers.
that possessed their idol-temples and images, they were evil
spirits and malignant powers, whom yet they did not need to
worship for fear they should hurt them, as they say the Indians.
do; for they that faithfully worship God, are out of the
devil's reach : nay, the devil can destroy those only that sa-
crifice to him. How mad are idolaters, who forsake the Roek
of salvation, to run themselves upon the rock of perdition f
BEFORE CHRIST, 1451.
The song of Moses.
DEUTERONOMY, XXXII.
2. What a great affront this was to Jehovah their God.
(1.) It was justly interpreted a forgetting of him, v. 18. Of
the Rock that begat thee thou art unmindful. Mindfulness of
God would prevent sin, but when the world is served and the
flesh indulged, God is forgotten; and can any thing be more
base and unworthy than to forget the God that is the Author
of our being, by whom we subsist, and in whom we live and
move 3 And see what comes of it, Isa. xvii. 10, 11. Because
thou hast forgotten the God of thy salvation, and hast not been
ºmindful of the Rock of thy strength, though the strange slips be
pleasant plants at first, yet the harvest at last will be a heap
in the day of grief and of desperate sorrow. There is nothing
got by forgetting God. -
(2.) It was justly resented as an inexcusable offence. They
provoked him to jealousy and to anger. (v. 16.), for their idols
were abominations to him. See here God's displeasure against
idols, whether they be set up in the heart, or in the sanctuary.
[1..] He is jealous of them, as rivals with him for the throne
in the heart. [2.] He hates them, as enemies to his crown
and government. [3.] He is, and will be very angry with
those that have any respect or affection for them. Those con-
sider not what they do, that provoke God; for who knows the
power of his anger ?
19 And when the Lo RD saw it he abhorred them,
because of the provoking of his sons, and of his
daughters. 20 And he said, I will hide my face
from them, I will see what their end shall be: for
they are a very froward generation, children in
whom is no faith.
jealousy with that which is not God: they have
provoked me to anger with their vanities: and I will
move them to jealousy with those which are not a
people : I will provoke them to anger with a foolish
nation 22 For a fire is kindled in mine anger,
and shall burn unto the lowest hell, and shall con-
Sume the earth with her increase, and set on fire
the foundations of the mountains. 23 I will heap
mischiefs upon them : I will spend mine arrows
upon them. 24 They shall be burnt with hunger,
and devoured with burning heat, and with bitter
destruction : I will also send the teeth of beasts
upon them, with the poison of serpents of the dust. 25
The sword without, and terror within, shall destroy
both the young man and the virgin, the suckling
also, with the man of gray hairs.
The method of this song follows the method of the predictions
In the foregoing chapter, and therefore, after the revolt of Israel
from God, described in the foregoing verses, here follow im-
mediately the resolves of divine justice concerning them ; we
deceive ourselves, if we think that God will be thus mocked
by a foolish faithless people, that play fast and loose with him.
I. He had delighted in them, but now he would reject them
with detestation and disdain, v. 19. When the Lord saw their
treachery and folly and base ingratitude, he abhorred them,
he despised them. So some read it. Sin makes us odious in
the sight of the holy God; and no sinners are soloathsome to
him, as those that he has called, and that have called them-
Selves, his sons and his daughters, and yet have been provok-
ing to him. . Note, The nearer any are to God in profession,
the more noisome are they to him if they are defiled in a sinful
way, Ps. cwi. 39, 40,
II. He had given them the tokens of his presence with them,
and his favour to them ; but now he would withdraw ; and
hide his face from them, v.20. His hiding his face signifies his
great displeasure; they had turned their back upon God, and
now God would turn his back upon them ; (Compare Jer. xviii.
17. with Jer. ii. 27.) but here it denotes also the slowness of
God's proceedings against them in a way of judgment. They
began in their apostasy with omissions of good, and so pro-
çeeded to commissions of evil. In like manner, God will
first suspend his favours, and let them see what the issue of
that will be, what a friend they lose when they provoke God
to depart, and will try whether that will bring thern to repent-
ance. . Thus we find God hiding himself, as it were, in ex-
ectation of the event, Isa. lvii. 17. To justify himself in
eaving them, he shows that they were such as there was no
dealing with : for, 1. They were froward, and a people that
could not be pleased; or, obstinate in sin, and that could
not be convinced and reclaimed. 2. They were faithless,
and a people that could not be trusted. When he saved
Wol. I. 3 T
21 They have moved me to
them, and took them into covenant, he said, Surely they are
children that will not lie, Isa. lxiii. 8. but when they proved
otherwise, children in whom is no faith, they deserved to be
abandoned, and that the God of truth should have no more to
do with them.
III. He had done every thing to make them easy and to
please them, but now he would do that against them, which
should be most vexatious to them. The punishment here an-
swers the sin, v. 21. 1. They had provoked God with des-
picable deities, which were not gods at all, but vanities :
creatures of their own imagination, that could not pretend
either to merit or to repay the respects of their worshippers;
the more vain and vile the gods were after which they went
a-whoring, the greater was the offence to that great and good
God whom they set them up in competition with, and con-
tradiction to. This put two great evils into their idolatry,
Jer. ii. 13. 2. God would therefore plague them with despi-
cable enemies, that were worthless, weak, and inconsiderable,
and not deserving the name of a people, which was a great
mortification to them, and aggravated the oppressions they
groaned under. The more base the people were that tyran-
nised over them, the more barbarous they would be ; none so
insolent as a beggar on horseback : besides that it would be
infamous to Israel, who had so often triumphed over great
and mighty nations, to be themselves trampled upon by the
weak and foolish, and to come under the curse of Canaan, who
was to be a servant of servants. But God can make the
weakest instrument a scourge to the strongest sinner; and they
that by sin insult their mighty Creator, are justly insulted by
the meanest of their fellow-creatures. This was remarkably
fulfilled in the days of the Judges, when they were sometimes
oppressed by the very Canaanites themselves, whom they had
subdued, as Judges iv. 2. But the apostle applies it to the
conversion of the Gentiles, who had been not a people in
covenant with God, and foolish in divine things, yet were
brought into the church sorely to the grief of the Jews, who,
upon all occasions, showed a great indignation at it, which
was both their sin and their punishment, as envy always is,
Rom. x. 19.
IV. He had planted them in a good land, and replenished
them with all good things; but now he would strip them of
all their comforts, and bring them to ruin. The judgments
threatened are very terrible, v. 22—25. 1. The fire of God’s
anger shall consume them, v. 22. Are they proud of their
plenty It shall burn up the increase of the earth. Are they
confident of their strength It shall destroy the very founda-
tions of their mountains : there is no fence against the judg-
ments of God, when they come with commission to lay al?
waste. It shall burn to the lowest hell, that is, it shall bring
them to the very depth of misery in this world, which yet
would be but a faint resemblance of the complete and endless
misery of sinners in the other world. The damnation of hel?
(as our Saviour calls it, ) is the fire of God’s anger, fastening
upon the guilty conscience of a sinner, to its inexpressible
and, everlasting torment, Isa. xxx. 33. 2. The arrows ºf
God’s judgments shall be spent upon them, till his quiver is
quite exhausted, v. 23. Thé judgments of God, like arrows,
fly swiftly, Ps. lxiv. 7. reaching those at a distance who flatter
themselves with hopes of escaping them, Ps. xxi. 8, 12.
They come from an unseen hand, but wound mortally, for
God never misses his mark, l Kings xxii. 34. The particular
judgments here threatened, are, ( 1.) Famine, they shall be
burnt, or parched with hunger. 2. Pestilence and other dis-
eases, here called burning heat, and bitter destruction. (3.)
The insults of the inferior creatures ; the teeth of beasts and
the poison of serpents, v. 24. (4.) War and the fatal conse-
quences of it, v. 25. [1..] Perpetual frights. When the
sword is without, there cannot but be terror within ; 2 Cor. vii.
5. without were fightings, within were fears; those who cast off
the fear of God, are justly exposed to the fear of enemies.
[2.] Universal deaths; the sword, of the Lord, when it is
sent to lay all waste, will destroy without distinction ; neither
the strength of the young man, nor the beauty of the virgin,
nor the innocency of the suckling, nor the gravity or infirmity
of the man of grey heirs, will be their security from the sword
when it devours one as well as another. Such devastation
does war make, especially when it is pushed on by men as
ravenous as wild beasts, and as venomous as Serpents, v. 24.
See here what mischief sin does; and reckon thosp fools that
make a mock at it.
26 I said, I would scatter them into corners, I
would make the remembrance of them to cease
from among men. 27 Were it not that I feared
the wrath of the enemy, lest their adversaries should
505
BEFor E CHRIST, 1451.
The song of Moses.
IDEUTER ON O MY, XXXII.
behave themselves strangely, and lest they should say,
'Our hand is high, and the Lord hath not done all
this. 28 For they are a nation void of counsel,
neither is there any understanding in them. 29 Oh
that they were wise, that they understood this, that
they would consider their latter end 30 How
should one chase a thousand, and two put ten thou-
sand to flight, except their Rock had sold them, and
the Lo RD had shut them up 2 31 For their rock is
not as our Rock, even our enemies themselves being
judges. 32 For their vine is of the vine of Sodom,
and of the fields of Gomorrah : their grapes are
grapes of gall, their clusters are bitter: 33 Their
wine is the poison of dragons, and the cruel venom
of asps. 34 Is not this laid up in store with me, and
sealed up among my treasures 2 35 To me belong-
eth vengeance, and recompence ; their foot shall slide
in due time: for the day of their calamity is at hand,
and the things that shall come upon them make
haste. 36 For the Lord shall judge his people,
and repent himself for his servants, when he seeth
that their power is gone, and there is none shut up
or left. 37 And he shall say, Where are their gods,
their rock in whom they trusted ; 38 Which did
eat the fat of their sacrifices, and drank the wine of
their drink-offerings? let them rise up and help you,
and be your protection.
After many terrible threatenings of deserved wrath and
vengeance, we have here surprising intimations of mercy, un-
deserved mercy, which rejoices against judgment, and by
which it appears that God has no pleasure in the death of sin-
'ºners, but would rather they should twrn and live.
I. In jealousy for his own honour, he will not make a full
end of them, v.26–28. 1. It cannot be denied, but they that
deserved to be utterly ruined, and that their remembrance should
be made to cease from among men ; so that the name of an
Israelite should never be known but in history ; for they were
a nation void of counsel, v. 28. the most sottish, inconsiderate
people that ever were ; that would not believe the glory of
God, though they saw it, nor understand his loving-kindness,
though they tasted it, and lived upon it. Of them, who could
cast off such a God, such a law, such a covenant, for vain and
dunghill deities, it might truly be said, There is no under-
standing in them. 2. It had been an easy thing with God to
ruin them, and blot out the remembrance of them ; when the
..greatest part of them were cut off by the sword, it was but
scattering the remnant into some remote obscure corners of
the earth, where they should never have been heard of more,
and the thing had been done. See Ezek. v. 12. God can
destroy those that are most strongly fortified, disperse those
that are most closely united, and bury those names in per-
petual oblivion, that have been most celebrated. 3. Justice
demanded it. I said, I would scatter them. It is fit -they
should be cut off from the earth, that have cut themselves off
from their God; why should they not be dealt with according
to their deserts 3 4. Wisdom considered the pride and inso.
Hence of the enemy, which would take occasion from the ruin
of a people that had been so dear to God, and for whom he
had done such great things, to reflect upon God, and to ima-
gine that because they had got the better of Israel, they had
carried the day against the God of Israel. The adversaries
will say, Owr hand is high ; high indeed, when it has been
too high for those whom God himself fought for ; nor will
they consider that the Lord has done all this, but will dream
that they have done it in despite of him, as if the God of Is-
rael were as weak and impotent, and as easily run down, as
the pretended deities of other nations. 5. In consideration of
this, Mercy prevails for the sparing of a remnant, and the
saving of that unworthy people from utter ruin. I feared the
wrath of the enemy. It is an expression after the manner of
men ; it is certain that God fears no man’s wrath, but he
acted in this matter as if he had feared it. Those few good
people in Israel, that had a concern for the honour of God’s
iname, feared the wrath of the enemy in this instance more than
in any other, as Joshua, ch. vii. 9, and David often ; and be-
cause they feared it, God himself is said to fear it. He need-
ed not Moses to plead it with him, but reminded himself of it,
What will the Egyptians say? Let all those whose hearts
tremble for the "; God and his Israel, comfort themselves
with this, that God will work for his own name, and will not
suffer it to be profaned and polluted : how much soever we
deserve to be disgraced, God will never disgrace the throne of
his glory. -- . -
II. In concern for their welfare, he earnestly desires their
conversion ; and in order 10 that, their serious consideration
of their latter end, v. 29. Observe, 1. Though God had pro-
nounced them a foolish people, and of no understanding; yet
he wishes they were wise, as Deut. v. 29. O that there were
such a heart in them 1 and Ps. xciv. 8. Ye fools, when will ye be
wise 2 God delights, not to see sinners ruin themselves ; but
desires they will help themselves; and, if they will, he is
ready to help them. 2. It is a great piece of wisdom, and
will contribute much to the return of sinners to God, seriously
to consider the latter end, or the future state. It is here
meant particularly of that which God by Moses had foretold
concerning this people in the latter days : but it may be ap-
plied more generally. We ought to understand and consider,
(1.) The latter end of life, and the future state of the soul.
To think of death as our removal from a world of sense to a
world of spirits; the final period of our state of trial and pro-
bation, and our entrance upon an unchangeable state of re-
compence and retribution. (2.) The latter end of sin, and
the future state of those that live and die in it. O that men
would consider the happiness they will lose, and the misery
they will certainly plunge themselves into, if they go on still
in their trespasses, what will be in the end thereof, Jer. v. 31.
Jerusalem forgat this, and therefore came down wonderfully,
3.Iſl. 1. Sº. -
III. He calls to mind the great things he had done for them
formerly, as a reason why he should not quite cast them off.
This seems to be the meaning of that, v. 30, 31. “How should
one Israelite have been too hard for a thousand Canaanites,
as they have been many a time ; but that God, who is greater
than all gods, fought for them 7” And so it corresponds with
that, Isa. lxiii. 10, 11. When he was turned to be their enemy,
as here, and fought against them for their sins, then he remem-
bered the days of old, saying, Where is he that brought them out
of the sea 2 . So here, his arm begins to awake as in the days
of old, against the wrath of the enemy, Ps. cxxxviii. 7. There
was a time when the enemies of Israel were sold by their own
rock, that is, their own idol-gods, who could not help them,
but betray them, because Jehovah, the God of Israel, had
shut them up as sheep for the slaughter. For the enemies
themselves must own that their gods were a very unequal
match for the God of Israel. For their vine is of the vine of
Sodom, v. 32, 33. This must be meant of the enemies of Is-
rael, who therefore fell so easily before the sword of Israel,
because they were ripe for ruin, and the measure of their inie
quity was full. -
Yet these verses may be understood of the strange preva-
lency of the enemies of Israel against them, when God made
use of them as the rod of his anger, Isa. x. 5, 6, ‘‘How should
one Canaanite chase a thousand Israelites,” (as it is threaten-
ed against those that trust to Egypt for help, Isa. xxx. 17.
One thousand shall flee at the rebuke of one, ) unless Israel’s
Rock had deserted them, and given them up º' For otherwise,
however they may impute their power to their gods, Hab. i.
11. as the Philistines imputed their victory to Dagon ; it is
certain the enemies’ rock could not have prevalled against
the Rock of Israel ; God would soon have subdued their ene-
mies, (Ps. lxxxi. 14.) but that the wickedness of Israel deli-
vered them into their hands. For their vine, that is, Israel’s,
is of the vine of Sodom, v. 32, 33. They were planted a choice
vine, wholly a right seed, but by sin were become the degene-
rate plant of a strange vine, Jer. ii. 21. and not only transcribed
the iniquity of Sodom, but outdid it, Ezek. xvi. 48. God
called them his vineyard, his pleasant plant, Isa. v. 7. But
their fruits were, Very offensive and displeasing to God,
bitter as gall. 2. Very malignant, and pernicious one to an-
other, like the cruel venom of asps. Some understand this of
punishment ; their sin would be bitterness in the latter end, 2
Sam. ii. 26. it would bite like a serpent, and sting like an adder,
Job xx. 14. Prov. xxiii. 32.
IV. He resolves upon the destruction of those at last, that
had been their persecutors and oppressors. When the cup of
trembling goes round, the king of Babel shall pledge it at
last, Jer. xxv. 26. and see Isa. li. 22, 23. The day is coming,
when the judgment that began at the house of God, shall end
with the sinner and ungodly, 1 Pet. iv. 17, 18.
Godwill in due time bring down the church’s enemies.
1. In displeasure against their wickedness, which he takes .
notice of, and keeps an account of, v. 34, 35. Is not this im- .
placable fury of theirs against Israel, laid up in store with me
to be reckoned for hereafter, when it shall be made to appear
BEFoſt). CHRIST, 1451.
The song of Moses.
DEUTERONOMY, XXXII.
*—
that to me belongs vengeance 2 Some understand it of the sin
of Israel ; especially their persecuting the prophets, which
was laid up in store against them from the blood of righteous
Abel, Matt. xxiii. 35. However, it teaches us, that the wick-
edness of the wicked is all laid up in store with God. (1.)
He observes it, Ps. xc. 8. He knows both what the vine is,
and what the grapes: what the temper of the mind, and what
the actions of the life. (2.) He keeps a record of it, both in
his own omniscience, and in the sinner's conscience; and this
is sealed wip among his treasures, which denotes both safety and
Secresy: These books cannot be lost ; nor will they be open-
ed till the great day. See Hos. xiii. 12. (3.) He often delays
the punishment of sin for a great while, it is laid up in store,
till the measure be full, and the day of divine patience be ex-
pired. See Job xxi. 29, 30. (4.) There is a day of reckoning
coming, when all the treasures of guilt and wrath will be
broken up, and the sin of sinners shall surely find them out.
1.] The thing itself will certainly be done, for the Lord is a
od to whom vengeance belongs, and therefore he will repay,
Isa. lix. 18. This is quoted by the apostle, to show the seve-
rity of God’s wrath against those that revolt from the faith of
‘Christ, Heb. x. 30. ſº It will be done in due time; in the
best time; nay, it will be done in a short time. The day of
their calamity is at hand; and though it may seem to tarry,
it lingers not, it slumbers not, but makes haste. In one hour
shall the judgment of Babylon come.
2. He will do it in compassion to his own people, who, though
they had greatly provoked him, yet stood in relation to him,
and their misery appealed to his mercy, v. 36. The Lord shall
*udge his people, that is, judge for them against their enemies,
plead their cause, and break the yoke of oppression under
which they had long groaned, repenting himself for his ser-
wants; not changing his mind, but changing his way, and
fighting for them, as he had fought against them, when he sees
that their power is gone. This plainly points at the deliver-
ances God wrought for Israel by the Judges, out of the hands
of those to whom he had sold them for their sins. See Judg.
ii. 11–19. And how his soul was grieved for the misery of
Israel, Judg. x. 16. And this when they were reduced to the
last extremity; God helped them when they could not help
themselves; for there was none shut up or left ; that is, none
that dwelt either in cities or walled towns, in which they were
shut up, nor any that dwelt in scattered houses in the country,
in which they were left at a distance from neighbours. Note,
God’s time to appear for the deliverance of his people, is,
when things are at the worst with them. God tries his people's
faith, and stirs up prayer, by letting things go to the worst,
and then magnifies his own power, and fills the faces of his
enemies with shame, and the hearts of his people with so much
the greater joy, by rescuing them out of extremity, as brands
out of the burning.
3. He will do it in contempt, and to the reproach of the idol-
gods, v. 37, 38. Where are their gods? Two ways it may be
understood ; (1.) That God would do that for his people,
which the idols they had served could not do for them. They
had forsaken God, and been very liberal in their sacrifices to
idols; had brought to their altars the fat of their sacrifices,
and the wine of their drink-offerings, which they supposed
their deities to feed upon, and on which they feasted with
them. “ Now,” says God, “will these gods you have made
your court to, at so great an expense, help you in your dis-
tress, and so repay you for all your charges in their service
Go get you to the gods you have served, and let them deliver
3ſoul,” Judg. x. 14. This is intended to convince them of
their folly in forsaking a God that could help them, for those
that could not, and so to bring them to repentance, and qualify
them for deliverance. When the adulteress shall follow after
her, lovers, and not overtake them, pray to her idols, and receive
no kindness from them, then thou shalt say, I will go and re-
£urn to my first husband, Hos. ii. 7. See Isa. xvi. 12. Jer. ii.
27.28. On, (2.) That God would do that against his enemies,
Which the idols they had served could not save them from.
Sennacherib and Nebuchadnezzar boldly challenged the God
of Israel to deliver his worshippers, Isa. xxxvii. 10. Dan. iii.
15. and he did deliver them, to the confusion of their ene-
mies. But the God of Israel challenged Bel and Nebo to
deliver their worshippers, to rise up and help them, and to be
their protection, Isa. xlvii. 12, 13, but they were so far from
helping them, that they themselves, that is, their images,
which was all that was of them, went into captivity, Isa. xlvi.
1, 2: . Note. Those who trust to any rock but God, will find it
sand in the day of their distress; it will fail them then, when
they most need it.
39 See now that I, even I, am he, and there is no
god with me: I kill, and I make alive; I wound,
and I heal: neither is there any that can deliver out
of my hand. 40 For I lift up my hand to heaven,
and say, I live for ever. 41 If I whet my glittering
sword, and mine hand take hold on judgment, I will
render vengeance to mine enemies, and will reward
them that hate me. 42 I will make mine arrows
drunk with blood, and my sword shall devour flesh ;
and that with the blood of the slain and of the captives,
from the beginning of revenges upon the enemy. 43
Rejoice, O ye nations, with his people; for he will
avenge the blood of his servants, and will render
vengeance to his adversaries, and will be merciful
unto his land, and to his people.
This conclusion of the song speaks three things:
I. Glory to God, v. 39. See now upon the whole matter,
that I, even I, am he. Learn this from the destruction of
idolaters, and the inability of their idols to help them. The
great God here demands the glory, 1. Of a self-existence ; I,
even I, am he. Thus Moses concludes with that name of God,
by which he was first made to know him, Exod. iv. 14. “I
am that I am. ..I am he that I have been, that I will be, that
I have promised to be, that I have threatened to be ; all shall
find me true to both :” The Targum of Uzzielides paraphrases
it thus, When the word of the Lord shall reveal himself to re-
deem his people, he shall say to all people, See, that I now am
what I am and have been, and I am what I will be: which we
know very well how to apply to him, who said to John, I am
he which is, and was, and is to come, Rev. i. 8. These words,
I, even I, am he, we meet often in those chapters of Isaiah,
where God is encouraging his people to hope for their deliver-
ance out of Babylon, Isa. xli. 4; xliii. 11, 13, 25; xlvi. 4.
2. Of a sole supremacy ; “There is no god with me... None to
help with me, none to cope with me.” See Isa. xliii. 10, ll.
3. Of an absolute sovereignty, and universal agency ; I kill,
and I make alive, that is, º: evil, and all good come from his
hand of providence, he forms both the light of life, and the
darkness of death, Isa. xlv. 7. Lam. iii. 37, 38. Or, he kills
and wounds his enemies, but heals and makes alive his own
people ; kills and wounds with his judgments those that revolt
from him, and rebel against him ; but when they return and
repent, he heals them, and makes them alive with his mercy
and grace. Or, it denotes his incontestable authority to dis-
pose of all his creatures, and the beings he has given them,
so as to serve his own purposes by them ; whom he will, he
slays, and whom he will, he keeps alive, when his judgments are
abroad. Or thus, Though he kill, yet he makes alive again;
though he cause grief, yet will he have compassion, Lam: iii. 32.
Though he have torn, he will heal ws, Hos. vi. 1, 2. The Je
rusalem Targum reads it, I kill those that are alive in this world,
and make those alive in the other world that are dead. And
some of the Jewish doctors themselves have observed that
death, and a life after it, that is, eternal life, is intimated in
these words. 4. Of an irresistible power, which cannot be
controlled ; Neither is there any that can deliver out of my hand
those that I have marked for destruction. As no exception
can be inade against the sentence of God’s justice, so no es-
cape can be made from the executions of his power.
II. Terror to his enemies, v. 40–42. Terror indeed to those
that hate him, as all those do, that serve other gods, that per-
sist in wilful disobedience to the divine law, and that malign
and persecute his faithful servants ; these are they whom God
will render vengeance to ; those his enemies that will not have
him to reign over them. In order to alarm such in time to
repent and return to their allegiance, the wrath of God is here
revealed from heaven against them. 1. The divine sentence
is ratified with an oath, v. 40. He lifts up his hand to heaven,
the habitation of his holiness; this was an ancient and very
significant sign used in swearing, Gen. xiv. 22. And since he
could swear by no greater, he swears by himself and his own
life. Those are miserable without remedy, that have the
word and oath of God against them. The Lord hath sworn,
and will not repent, that the sin of sinners shall be their ruin,
if they go on in it. 2. Preparation is made for the execution ;
the glittering sword is whet. See Ps; vii. 12. It is a sword
bathed in heaven, Isa. xxxiv. 5. While the sword is in whet-
ting, space is given to the sinner to repent and make his
peace, which if he does not, the wound will be the deeper. And
as the sword is whet, so the hand that is to wield it, takes hold
on judgment with a resolution to go through with it. 3. The
execution itself will be very terrible ; the sword shall devour
flesh in abundance, and the arrows be *:::: drunk with blood,
BEFoltR CHRIST, 1451.
Moses delivers the song.
DEUTER ONOMY, XXXIII.
such vast quantities of it shall be shed ; the blood of the slain
-in battle, and of the captives, to whom no quarter should be
given, but who shall be put under military execution. When
he begins revenge, he will make an end ; for in this also his
work is perfect. The critics are much perplexed with the last
clause, From the beginning of revenges wipon the enemy. The
learned Bishop Patrick (that great master) thinks it may ad-
mit this reading, From the king to the slave of the enemies, Jer.
l. 35–37. When the sword of God’s wrath is drawn, it will
make bloody work, blood to the horse-bridles, Rev. xiv. 20.
III. Comfort to his own people, v. 43. Rejoice, O ye nations,
with his people. He concludes the song with words of joy ; for
in God’s Israel there is a remnant whose end will be peace ;
God’s people will rejoice at last, will rejoice everlastingly.
Three things are here mentioned as matter of joy. 1. The
enlarging of the church’s bounds; the apostle applies the
first words of this verse to the conversion of the Gentiles,
Rom. xv. 10. Rejoice, ye Gentiles, with his people. See what
the grace of God does in the conversion of souls, it brings
them to rejoice with the people of God; for true religion
brings us acquainted with true joy; so great a mistake are
they under, that think it tends to make men melancholy. 2.
The avenging of the church's controversies upon her adversa-
ries. He will make inquisition for the blood of his servants, and
it shall appear how precious it is to him, for they that spilt it
shall have blood given them to drink. 3. The mercy God has
in store for his church, and for all that belong to it; he will
be merciful to his land, and to his people, that is, to all every
where, that fear and serve him. hatever judgments are
brought upon sinners, it shall go well with the people of God;
in this let Jews and Gentiles rejoice together.
44 And Moses came and spake all the words of
this song in the ears of the people, he, and Hoshea
the son of Nun. 45 And Moses made an end of
speaking all these words to all Israel : 46 And he
said unto them, Set your hearts unto all the words
which I testify among you this day, which ye shall
command your children to observe to do, all the
words of this law. 47 For it is not a vain thing for
you ; because it is your life: and through this thing
ye shall prolong your days in the land, whither ye
go over Jordan to possess it. 48 And the Lo RD
spake unto Moses that self-same day, saying, 49
Get thee up into this mountain Abarim, unto mount
Nebo, which is in the land of Moab, that is over
against Jericho; and behold the land of Canaan,
which I give unto the children of Israel for a pos-
session : 50 And die in the mount whither thou
goest up, and be gathered unto thy people; as Aaron
thy brother died in mount Hor, and was gathered
unto his people: 51 Because ye trespassed against
me almong the children of Israel at the waters of
* Meribah-Kadesh, in the wilderness of Zin ; because
ye Sanctified me not in the midst of the children of
Israel. 52 Yet thou shalt see the land before thee;
but thou shalt not go thither unto the land which I
give the children of Israel.
Here is, I. The solemn delivery of this song to the children
of Israel, v. 44, 45. Moses spake it to as many as could hear
him, while Joshua, in another assembly, at the same time,
delivered it to as many as his voice would reach. Thus com-
ing to them from the mouth of both their governors, Moses,
who was laying down the government, and Joshua, who was
taking it up, they would see they were both in the same
mind, that though they changed their commander, there
was no change in the divine command ; Joshua, as well as
º, would be a witness against them, if ever they forsook
OCl,
II. An earnest charge to them to mind these and all the
rest of the good words that Moses had said unto them. How
earnestly does he long after them all, how very desirous that
the word of God might make deep and lasting impressions
upon them, how jealous over them with a godly jealousy, lest
they should at any time let slip these great things; 1. The
duties he charges upon them, are, (1.) Carefully to attend to
these themselves; “Set your hearts both to the laws, and to
the promises and threatenings; the blessings and curses, and
now at last to this song. Let the mind be closely applied
to the consideratiº ºf these things; be affected with them :
}
—ºr
be intent upon duty, and cleave to it with full purpose of
heart.” (2.) Faithfully to transmit these things to those that
should come after thern : “What interest you have in your
children, or influence upon them, use it for this purpose ; and
command them, (as your father Abraham did, Gen. xviii. 19.)
to observe to do all the words of this law.” They that are good
themselves, cannot but desire that their children may be so
likewise ; and that posterity may keep up religion in their
day, and the entail of it may not be cut off. 2. The argu-
ments he uses to persuade them to make religion their busi-
ness, and to persevere in it, are, (1.) The vast importance of
the things themselves which he had charged upon them, v.
47. “It is not a vain thing, because it is your life. It is not -
an indifferent thing, but of absolute necessity ; it is not a
trifle, but a matter of consequence, a matter of life and death ;
mind it, and you are made for ever ; neglect it, and you are
for ever undone.” O that men were but fully persuaded of
this, that religion is their life, even the life of their souls
(2.) The vast advantage it would be of to them : Through
this thing you shall prolong your days in Canaan, which is a
typical promise of that eternal life, which Christ has assured
us they shall enter into, that keep the commandments of God,
Matt. xix. 17. -
III. Orders given to Moses concerning his death. Now
that this renowned witness for God has finished his testimony,
he must go up to meunt Nebo and die ; in the prophecy off
Christ's two witnesses there is a plain allusion to Moses and
Elias, Rev. xi. 6. and perhaps their removal, being by mar-
tyrdom, is no less glorious than the removal either of Moses
or Elias. Orders were given to Moses that self-same day, v.
48. Now that he had done his work, why should he desire to
live a day longer ? He had indeed formerly prayed that he
might go over Jordan, but now he is entirely satisfied, and,
as God had bidden him, saith no more of that matter.
1. God here reminds him of the sin he had been guilty of,
for which he was excluded Canaan, v. 51. that he might the
more patiently bear the rebuke because he had sinned ; and
that now he might renew his sorrow for that unadvised word,
for it is good for the best of men to die repenting of the infir-
mities they are conscious to themselves of... It was an omission
that was thus displeasing to God ; he did not sanctify God,
as he ought to have done before the children of Israel, he did
not carry himself with a due decorum, in executing the orders
he had then received.
2. He reminds him of the death of his brother Aaron, v. 50.
to make his own the more familiar, and the less formidable.
Note, It is a great encouragement to us when we die, to think
of our friends that have gone before us through that darksome
valley, especially of Christ our elder Brother and great High-
r1eSt. -
p 3. He sends him up to a high hill from thence to take a view
of the land of Canaan and then die, v.49, 50. The remem:
brance of his sin might make death terrible, but the sight God.
gave him of Canaan, took off the terror of it, as it was a token
of God’s being reconciled to him, and a plain indication to
him, that though his sin shut him out of the earthly Canaan,
yet it should not deprive him of that better country, which in
this world can only be seen, and that with an eye of faith-
Note, Those may die with comfort and ease whenever God
calls for them, (notwithstanding the sins they remember
against themselves,) who have a believing prospect and a
well-grounded hope of eternal life beyond death.
CHAP. XXXIII.
Yet Moses has not done with the children of Israel ; he seemed to have
taken a final leave of them in the close of the foregoing chapter, but stik
he has something mgre to say. He had preached them a farewell sermon,
a very copious and pathetic discourse. After sermon he had given out
a psalm, a long psalm ; and now nothing remains but to dismiss them
with a blessing; that blessing he pronounces in this chapter in the name
of the Lord, and so leaves them. J. He pronounces them all blessed
in what God had done for them already, especially in giving them his
law, v. 2–5. II. He pronounces a blessing upon each tribe, which is
both a prayer for, and a prophecy of, their felicity. 1. Reuben, v. 6.
2. Judah, v. 7. 3. Levi, v. 8–11. 4. Benjamin, v. 12. 5. Joseph, v.
13–17. 6. Zebulun and Issachar, v. 18, 19. 7. Gad, v. 20, 21. 8.
Dan, v. 22., 9. Naphtali, v. 23. 10. Asher, v. 24, 25. , III. He
pronounces them all in general blessed, upon the account of what Goa
would be to them, and do for them, if they were obedient, v. 26–29.
I ND this is the blessing, wherewith Moses the
man of God blessed the children of Israe!
before his death. 2 And he said, The Lo RD came
from Sinai, and rose up from Seir unto them ; he
shined forth from mount Paran, and he came with
ten thousands of saints ; from his right hand went a
fiery law for them. 3 Yea, he loved the people:
BEFoRE CHRIST, 1451.
The blessing of Moses.
DEUTERONOMY, XXXIII.
all his saints are in thy hand: and they sat down at
thy feet; every one shall receive of thy words. 4
Moses commanded us a law, even the inheritance of
the congregation of Jacob. 5 And he was king in
Jeshurun, when the heads of the people and the tribes
of Israel were gathered together.
The first verse is the title of the chapter: It is a blessing.
In the foregoing chapter he had thundered out the terrors of
the Lord against Israel for their sin ; it was a chapter, like
Ezekiel’s roll, full of lamentation, and mourning, and woe.
Now to soften that, and that he might not seem to part in
anger, he here subjoins a blessing, and leaves his peace,
which should descend and rest upon all those among them
that were the sons of peace. Thus Christ's last work on earth
was to bless his disciples, (Luke xxiv. 50.) like Moses here, in
token of parting friends. Moses blessed them, 1. As a pro-
phet; a man of God. Note, It is a very desirable thing to
have an interest in the prayers of those that have an interest
in heaven ; it is a prophet's reward. In this blessing Moses
not only expresses #. good wishes to this people, but by the
spirit of prophecy foretells things to come concerning them.
2. As a parent to Israel; for so good princes are to their sub-
jects. Jacob upon his death-bed blessed his sons, Gen. xlix.
1. in conformity to whose example Moses here blesses the
tribes that were descended from them, to show that though
they had been very provoking, yet the entail of the blessing
was not cut off. . The doing this immediately before his death,
would not only be the more likely to leave an impression upon
them, but would be an indication of the great good-will of
Moses to them, that he desired their happiness, though he
must die and not share in it. - -
. He begins his blessing with a lofty description of the glo-
rious appearances of God to them in giving them the law, and
the great advantage they had by it.
I. There was a visible and illustrious discovery of the di-
wine majesty ; enough to convince and for ever silence atheists
and infidels, to awaken and affect those who were most stupid
and careless, and to put to shame all secret inclinations to
other gods, v. 2. 1. His appearance was glorious : he shined
forth like the sun when he goes forth in his strength. Even
Seir and Paran, two mountains at some distance, were illu-
minated by the divine glory which appeared on mount Sinai,
and reflected some of the rays of it; so bright was the appear.
ance, and so much taken notice of by the adjacent countries.
To this the prophet alludes, to set forth the wonders of divine
providence, Hab. iii. 3, 4. Ps. xviii. 7–9. The Jerusalem
Targuin has a strange gloss upon this, that, “when God came
down to give the law, he offered it on mount Seir to the Edo-
mites, but they refused it, because they found in it, Thou shalt
not kill. Then he offered it on mount Paran to the Ishmael-
ites, but they also refused it, because they found in it, Thou
shalt not steal ; and then he came to mount Sinai and offered
it to Israel, and they said, All that the Lord shall say, we will
do.” I would not have transcribed so groundless a conceit
but for the antiquity of it. 2. His attendance was glorious;
he came with his holy myriads, as Enoch had long since fore.
told he should come in the last day to judge the world, Jude
34. These were the angels, those chariots of God, in the midst
of which the Iord was, on that holy place, Ps. lxviii. 17. They
attended the divine majesty, and were employed as his minis-
ters in the solemnities of the day. Hence the law is said to
be given by the disposition of angels, Acts vii. 53. Heb. ii. 2.
II. He gave them his law, which is, 1. Called a fiery law,
because it was given them out of the midst of the fire, Deut. iv.
33. and because it works like fire; if it be received, it is melt-
ing, warming, purifying, and burns up the dross of corruption;
if it be rejected, it hardens, sears, torments, and destroys.
The Spirit descended in cloven tongues, as of fire ; for the
gospel also is a fiery law. 2. It is said to go from his right
kand, either because he wrote it on tables of stone ; or, de-
noting the power and energy of the law, and the divine
strength that goes along with it, that it may not return void.
Or, it came as a gift to them, and a precious gift it was, a
right-hand blessing. 3. It was an instance of the special
kindness he had for them. Yea, he loved the people, v. 3, and
therefore, though it was a fiery law, yet it is said to go for them,
v. 2. that is, in favour to them. . Note, The law of God writ.
ten in the heart, is a certain evidence of the love of God shed
abroad there : we must reckon God’s law one of the gifts of his
grace. Yea, he loved the people, or, laid them in his bosom ;
$o the word signifies, which denotes not only the dearest love,
but the most tender and careful protection. All his saints
were w his hand. Some understand it particularly of his sup-
porting them and preserving them alive at mount Sinai, when
the terror was so great, that, Moses himself quaked ; they
heard the voice of God and lived, ch. iv. 33. Or, it denotes
his forming them into a people by his law; he moulded and
managed them, as the potter does the clay. Or, they were
in his hand to be covered and protected, used and disposed of,
as the seven stars were in the hand of Christ, Rev. i. 16.
Note, God has all the saints in his hand ; and though there are
ten thousands of his saints, v. 2. yet his hand with which he
measures the waters, is large enough, and strong enough, to
hold them all, and we may be sure that none can pluck them
out of his hand, John x. 28.
III. He disposed them to receive the law which he gave
them, they sat down at thy feet, as scholars at the feet of their
master, in token of reverence, in attendance and humble sub-
mission to what is taught ; so Israel sat at the foot of mount
Sinai, and promised to hear and do whatever God should say.
They were struck to thy feet, so some read it ; namely, by the
terrors of mount Sinai, which greatly humbled them for the
present, Exod. xx. 19. Every one then stood ready to receive
God’s words, and did so again when the law was publicly
read to them, as Josh. viii. 34. It is a great privilege when
we have heard the words of God, to have opportunity of hear-
ing them again, John xvii. 26. I have declared thy name, and
will declare it. So Israel not only had received the law, but
should still receive it by their prayers, and other lively oracles.
The people are taught, v. 4, 5. in gratitude for the law of
God, always to keep up an honourable remembrance both of
the law itself, and of Moses by whom it was given. Two of
the Chaldee paraphrasts read it, The children of Israel said,
Moses commanded us a law : And the Jews say, that as soon
as a child was able to speak, his father was obliged to teach
him these words; Moses commanded us a law, even the inherit-
ance of the congregation of Jacob.
1. They are taught to speak with great respect of the law,
and to call it, the inheritance of the congregation of Jacob.
They looked upon it, (1.) As peculiar to them, and that by
which they were distinguished from other nations, who neither
had the knowledge of it, Ps. cxlvii. 20. nor, if they had, were
under those obligations to observe it that Israel were under
and therefore, (says Bishop Patrick,) “when the Jews con-
quered any country, they did not force any to embrace the
law of Moses, but only to submit to the seven precepts of
Noah.” (2.) As entailed upon them ; for so inheritances are
to be transinitted to their posterity. And, (3.) As their wealth
and true treasure. Those that enjoy the word of God and the
means of grace, have reason to say, We have a goodly herit-
age. He is indeed a rich man, in whom the word of Christ
dwells richly. Perhaps the law is called their inheritance,
because it was given them with their inheritance, and was so
annexed to it, that the forsaking of the law would be a forfeit-
ure of the inheritance. See Ps. cxix. 111.
2. They are taught to speak with great respect of Moses:
and they were the more obliged to keep up his name, because
he had not provided for the keeping of it up in his family; his
posterity were never called the sons of Moses, as the priests
were, the sons of Aaron. (1.) They must own Moses a great
benefactor to their nation, in that he commanded them the law;
for though it came from the hand of God, it went through the
hand of Moses. (2.) He was king in Jeshurun. Having com-
manded them the law, as long as he lived, he took care to see it
observed and put in execution ; and they were very happy in
having such a king, who ruled them, and went in and out be-
fore them at all times, but did in a special manner look great,
when the heads of the people were gathered together in parlia-
ment, as it were, .# Moses was president among them.
Some understand this of God himself; he did then declare
himself their King, when he gave them the law, and he conti-
nued so, as long as they were Jeshurun, an upright people,
and till they rejected him, 1 Sam. xii. 12. But it seems rather
to be understood of Moses. A good government is a great
blessing to any people, and what they have reason to be very
thankful for ; and that constitution is very happy, which, as .
Israel’s, which as ours, divides the power between the king in
Jeshurun and the heads of the tribes, when they are gathered
together. -
6 Let Reuben live, and not die; and let not his
men be few. 7 And this is the blessing of Judah:
and he said, Hear, LoRD, the voice of Judah, and bring
him unto his people: let his hands be sufficient for
him; and be thou an help to him from his enemies.
Here is, I. The blessing of Reuben. Though Reuben, had
Jost the honour of his birthright, yet Mº begins with him,
BEFoRE CHRIST, 1451.
The blessing of Moses.
DEUTERONOMY, XXXIII.
for we should not insult over them that are disgraced, nor de-
sire to perpetuate marks of infamy upon any, though never so
justly fastened at first, v. 6. Moses desires and foretells, 1.
The preserving of this tribe, though a frontier tribe on the
other side Jordan, yet, “Let it live, and, not be either ruined
by its neighbours, or lost among them.” And perhaps her
refers to those chosen men of that tribe, who, having had their
lot assigned them already, left their families in it, and were
now ready to go over armed before their brethren, Numb. xxxii.
27. “Let them be protected in this noble expedition, and
their heads covered in the day of battle.” 2. The increase
of this tribe, Let not his men be few ; or, Let his men be a
number. “Let it be a numerous tribe ; though their other
honours be lost, so that they shall not excel, yet let them mul-
tiply.” Let Reuben live and not die, though his men be few ;
so Bishop Patrick thinks it may be rendered. “Though he
must not expect to flourish, (Gen. xlix. 4.) yet let him not
perish.” All the Chaldee paraphrasts refer this to the other
world; Let Rewben live in life eternal, and not die the second
death: So Onkelos. Let Reuben live in this world, and not
die that death which the wicked die in the world to come : So
Jonathan and the Jerusalem Targum.
II. The blessing of Judah : which is put before ſlevi, be-,
cause our Lord sprang out of Judah, and (as Dr. Lightfoot
says) because of the dignity of the kingdom above the priest-
hood. The blessing, v. 7. may refer, either, 1. To the whole
tribe in general. Moses prays for, prophesies, the great pros-
perity of that tribe. That God would hear his prayers, (see
an instance, 2 Chron. xiii. 14, 15.) settle him in his lot, pros-
per him in all his affairs, and give him victory over his ene-
mies. It is taken for granted, that the tribe of Judah would
be both a praying tribe and an active tribe. “Lord,” says
Moses, “hear his prayers, and give success to all his under-
takings; let his hands be sufficient for him, both.in husbandry
and war.” The voice of prayer should always be attended
with the hand of endeavour, and then we may expect pros-
perity. Or, 2. It may refer in particular to David, as a type
of Christ; that God would hear his prayers, Ps. xx. 1. . (And
Christ was heard always, John xi. 42.) that he would give him
victory over his enemies, and success in his great undertakings.
See Ps. lxxxix. 20, &c. And that prayer, that God would bring
him to his people, seems to refer to Jacob’s prophecies concern-
ing Shiloh, That to him should the gathering of the people be,
Gen. xlix. 10. -
The tribe of Simeon is omitted in the blessing, because
Jacob had left it under a brand, and it had never done any
thing, as Levi had done, to retrieve its honour. It was lessen-
ed in the wilderness more than any other of the tribes; and
Zimri, who was so notoriously guilty in the matter of Peor
but the other day, was of that tribe. Or, because the lot of
Simeon was an appendage to that of Judah, that tribe is in-
cluded in the blessing of Judah. Some copies of the LXX.
join Simeon with Reuben, Let Reuben live and not die, and let
Simeon be many in number. -
8. And of Levi he said, Let thy Thummim and thy
Urim be with thy holy one, whom thou didst prove at
Massah, and with whom thou didst strive at the
waters of Meribah ; 9 Who said unto his father
and to his mother, I have not seen him ; neither did
he acknowledge his brethren, nor knew his own chil-
dren: for they have observed thy word, and kept thy
covenant. 10 They shall teach Jacob thy judg-
ments, and Israel thy law : they shall put incense
before thee, and whole burnt-sacrifice upon thine
altar. 11 Bless, Lord, his substance, and accept
the work of his hands: smite through the loins of
them that rise against him, and of them that hate
him, that they rise not again. -
Moses is large in blessing the tribe of Levi, not so much
because it was his own tribe, (for he takes no notice of his
relation to it,) as because it was God’s tribe. The blessing
of Levi has reference, . . . . . . -
I. To the high priest, here called God’s holy one, v. 8. be-
cause his office was holy, in token of which, Hoàness to the
Lord was written upon his forehead. 1. He seems to acknow-
ledge, that God might justly have displaced Aaron and his
seed, for his sin at Meribah, Numb. xx. 12. So many under-
stand it. It is rather probable to me, that, on the contrary,
he pleads with God the zeal and faithfulness of Aaron, and
his boldness in stemming the tide of the people’s murmurings
at the other Meribah, Exod. xvii. 7. which might be very re-
markable, and wº, God might have an eye to in conferring
the priesthood upon him, though no mention is made of it
there. All the Chaldee paraphrasts agree, that it was a trial
in which he was found perfect and faithful, and stood in the
trial ; therefore not that, Numb. xx. 12. 2. He prays that
the office of the high-priest might ever remain, Let thy Thum-
mim and thy Urim be with him. It was given him for some
eminent piece of service, as appears, Mal. ii. 5. “Lord, let
it never be taken from him.” Notwithstanding this blessing,
the Urim and Thummim were lost in the captivity, and never
restored under the second temple: but it has its full accom-
plishment in Jesus Christ, God’s Holy One, and our great
High Priest, of whom Aaron was a type: with him who had
lain in the Father's bosom from eternity, the Urim and Thum-
mim shall remain ; for he is the wonderful and everlasting
Counsellor. Some translate the Thummim and Urim appel-
latively; the rather because the usual order is here inverted,
and here only. Thummim signifies integrazy, and Urim illu-
mination ; Let these be with thy holy one, that is, “Lord, let
the high-priest ever be both an upright man and an under-
standing man.” A good prayer to be put up for the ministers
of the gospel, that they may have clear heads and honest
hearts; light and sincerity make a complete minister.
II. To the inferior priests and Levites, v. 9—11.
1. He commends the zeal of this tribe for God, when they
sided with Moses (and so with God) against the worshippers
of the golden calf, Exod. xxxii. 26, &c. and being employed
in cutting off the ringleaders in that wickedness, they did it
impartially : the best friends they had in the world, though as
dear to them as their next relations, they did not spare, if they
were idolaters. Note, Our regard to God and to his glory,
ought always to prevail above our regard to any creature
whatsoever. And those who not only keep themselves pure
from the common iniquities of the times and places in which
they live, but, as they are capable, utter testimony against
them, and stand up for God against the evil-doers, shall have
special marks of honour put upon them. Perhaps Moses may
have an eye to the sons of Korah, who refused to join with
their father in his gainsaying, Numb. xxvi. 11. Also to Phi-
nehas, who executed judgment, and stayed the plague. And
indeed, the office of the priests and Levites, which engaged
their constant attendance, at least in their turns, at God’s
altar, laid them under a necessity of being frequently absent
from their families, which they could not take such care of,
nor make such provision for, as other Israelites might. This
was the constant self-denial they submitted to, that they
might observe God’s word, and keep the covenant of priesthood.
Note, Those that are called to minister in holy things, must
sit loose to the relations and interests that are dearest to them
in this world, and prefer the fulfilling of their ministry before
the gratifying of the best friend they have, Acts xxi. 13; xx.
4. Our Lord Jesus knew not his mother and his brethren,
when they would have taken him off from his work, Matt.
xii. 48.
2. He confirms the commission granted this tribe to minis-
ter in holy things, which was the recompence of their zeal and
fidelity, v. 10. (1.) They were to deal for God with the peo-
ple. “ They shall teach Jacob thy judgments, and Israel thy
laws, both as preachers in their religious assemblies, reading
and expounding the law, Neh. viii. 7, 8. and as judges, deter-
mining doubtful and difficult cases that were brought before
them,” 2 Chron. xvii. 8, 9. The priests' lips kept this know-
ledge for the use of the people, who were to ask the law at
their mouth, Mal. ii. 7. Even Haggai, a prophet, consulted
the priests in a case of conscience, Hag. ii. 11, &c. Note,
Preaching is necessary, not only for the first planting of
churches, but for the preserving and edifying of churches when
they are planted. See Ezek. xliv. 23, 24. (2.) They were to
deal for the people with God, in burning incense to the praise
and glory of God, and offering sacrifices to make atonement
for sin, and to obtain the divine favour. This was the work
of the priests, but the Levites attended and assisted in 1t.
Those that would have benefit by their incense and offerings,
must diligently and faithfully observe their instructions.
3. He prays for them, v. 11. (1.) That God would prosper
them in their estates, and make that which was allotted them
for their maintenance, comfortable to them. Bless, Lord, his
substance. The provision made for them was very plentiful,
and came to them easily, and yet they could have no joy of it
unless God blessed it to them, and since God himself was
their portion, a particular blessing might be expected to attend
this portion. Bless, Lord, his virtue; so some read it, “Lord,
increase thy graces in them, and make them more and more
fit for their work.” (2.) That he would accept them in their
services. “Accept the work of his hands, both for himself, and
for the people for whom he ministers.” Acceptance with God
BEFORE CHRIST, 1451.
The tlessing of Moses.
DEUTER ON OMY, XXXIII.
is that which we should all aim at, and be ambitious of, in all
our devotions, whether men accept us or no, 2 Cor. v. 9. and
it is the most valuable blessing we can desire either for our-
selves or others. (3.) That he would take his part against
all his enemies, smite through the loins of them that rise against
him. He supposes that God’s ministers would have many
enemies: some would hate their persons for their faithfulness,
and would endeavour to do them a mischief; others would
envy them their maintenance, and endeavour sacrilegiously to
deprive them of it; others would oppose them in the execu-
tion of their office, and not submit to the sentence of the
priests; and some would aim to overthrow the office itself.
Now he prays that God would blast all such attempts, and
return the mischief upon the heads of the authors. This
prayer is a prophecy, that God would certainly reckon with
those that are enemies to his ministers, and will keep up a
ministry in his church to the end of time, in spite of all the
designs of the gates of hell against it. Saul rose up against
the Lord’s priests, 1 Sam. xxii. 18. and it filled the measure
of his sin.
12 And of Benjamin he said, The beloved of the
LoRD shall dwell in safety by him, and the LORD
shall cover him all the day long, and he shall dwell
between his shoulders. 13 And of Joseph he said,
Blessed of the Lo RD be his land, for the precious
things of heaven, for the dew, and for the deep that
coucheth beneath, 14 And for the precious fruits
brought forth by the sun, and for the precious things
put forth by the moon, 15 And for the chief things
of the ancient mountains, and for the precious things
of the lasting hills, 16 And for the precious things
of the earth and fulness thereof, and for the good
will of him that dwelt in the bush : let the blessing
come upon the head of Joseph, and upon the top of
the head of him that was separated from his bre-
thren. 17 His glory is like the firstling of his bul-
lock, and his horns are like the horns of unicorns:
with them he shall push the people together to the
ends of the earth : and they are the ten thousands
of Ephraim, and they are the thousands of Manasseh.
Here is, I. The blessed of Benjamin, v. 12. Benjamin is
put next to Levi, because the temple, where the priests’
work lay, was just upon the edge of the lot of this tribe ; and
It is put before Joseph, because of the dignity of Jerusalem
(part of which was in this tribe) above Samaria, which was
in the tribe of Ephraim, and because Benjamin adhered to the
house of David, and to the temple of the Lord, when the rest
of the tribes deserted both with Jeroboam. 1. Benjamin is
here called the beloved of the Lord, as the father of this tribe
was Jacob's beloved son, the son of his right hand. Note,
Those are blessed indeed that are beloved of the Lord. Saul
the first king, and Paul the great apostle, were both of this
tribe. 2. He is here assured of the divine protection ; he
shall dwell safely. Note, Those are safe whom God loves,
Ps. xci. 1. 3. It is here intimated, that the temple in which
God would dwell, should be built in the borders of this tribe.
Jerusalem, the holy city, was in the lot of this tribe, Josh.
xviii. 28. and though Sion, the city of David, is supposed to
belong to Judah, yet mount Moriah, on which the temple was
built, was in Benjamin’s lot. God is therefore said to dwell
between his shoulders, because the temple stood on that mount
as the head of a man upon his shoulders. , And by this means
Benjamin was covered all the day long under the protection of
the sanctuary, (Ps. cxxv. 2.) which is often spoken of as a
place of refuge, Ps. xxvii. 4, 5. Neh. vi. 10. Benjamin dwell-
ing by the temple of God dwelt in safety by him. Note, It is
a happy thing to be in the neighbourhood of the temple.
This situation of Benjamin, it is likely, was the only thing
that kept that tribe close with Judah to the divine institutions,
when the other ten tribes apostatized. Those have corrupt
and wicked hearts indeed, who, the nearer they are to the
church, are so much the further from God.
II. The blessing of Joseph, including both Manasseh and
Ephraim. In Jacob’s blessing, Gen. xlix. that of Joseph is
the largest, and so it is here; and from thence Moses here
borrows the title he gives to Joseph, v. 16. that he was sepa-
rated from his brethren, or, as it might be read, a Nazarite
among them, both in regard of his piety, wherein it appears,
by many instances, he excelled them all; and of his dignity
in Egypt, where he was both their ruler and benefactor; his
xy-
brethren separated him from them by making him a slave,
but God distinguished him from them by making him a prince.
Now the blessings here prayed for, and prophesied of, for
this tribe, are, great plenty, and great power. g
1. Great plenty, v. 13–16. In general, Blessed of the Lord
be his land. They were very fruitful countries that fell into
the lot of Ephraim and Manasseh, yet Moses prays they
might be watered with the blessing of God, which makes
rich, and on which all fruitfulness depends. e
Now, (1.) He enumerates many particulars, which he prays
may contribute to the wealth and abundance of those two
tribes, looking up to the Creator for the benefit and service-
ableness of all the inferior creatures, for they are all that to
us, which he makes them to be. He prays, [1..] For seasonable
rains, and dews, the precious things of heaven ; and, so pre-
cious they are, though but pure water, that without them the
fruits of the earth would all fail and be cut off. . [2] For
plentiful springs, which help to make the earth fruitful, call-
ed here the deep that coucheth beneath ; both are the rivers of
God, Ps. lxv. 9. for he is the Father of the rain, Job xxxviii.
28. and he made particularly the fountains of water, Rev. xiv.
7. [3.J For the benign influences of the heavenly bodies; p.
14. for the precious fruits, (the word signifies that which is
most excellent, and the best in its kind,) put forth by the
quickening heat of the sun, and the cooling moisture of the
moon. “Iet them have the yearly fruits in their several
months, according to the course of nature, in one month
olives, in another dates,” &c. So some understand it. [4]
For the fruitfulness even of their hills and mountains, which
in other countries used to be barren, v. 15, let them have the
chief things of the ancient mountains; and if the mountains be
fruitful, the fruits on them will be the first and best ripened.
They are called ancient mountains, not because prior in time
to other mountains, but because, like the first-born, they were
superior in worth and excellency; and lasting hills, not only
because as other mountains they were unmoveable, Hab. iii.
6, but because the fruitfulness of them should continue. [5]
For the productions of the lower grounds, v. 16. For the pre-
cious things of the earth. . Though the earth itself seems an
useless, worthless lump of matter, yet there are precious things
produced out of it for the support and comfort of human life,
Job xxviii. 5. Out of it cometh bread, because out of it came
our bodies, and to it they must return. But what are the
precious things of the earth to a soul that came from God, and
must return to him Or, what is its fulness to the fulness
that is in Christ, whence we receive grace for grace 3 : Some
make these precious things here prayed for to be figures of
spiritual blessings in heavenly things by Christ, the gifts, graces
and comforts of the Spirit. e -
(2.) He crowns all with the good-will, or favourable accept-
ance, of him that dwelt in the bush, p. 16. that is, of God, that
God who appeared to Moses in the bush that burned and was
not consumed, (Exod. iii. 2.) to give him his commission
for the bringing of Israel out of Egypt. Though God's glory
appeared there but for a while, yet it is said to dwell there,
because it continued as long as there was occasion for it: The
good will of the Shechinah in the bush ; so it might be read, for
Shechinah signifies that which dwelleth : and though it was but
a little while a dweller in the bush, yet it continued to dwell
with the people of Israel. My dweller in the bush ; so it should
be rendered: that was an appearance of the Divine Majesty
to Moses only, in token of the particular interest he had in
God, which he desires to improve for the good of this tribe.
Many a time God had appeared to Moses, but now that he is
just dying, he seems to have the most pleasing remembrance
of that, which was that time, when his acquaintance with the
visions of the Almighty first began, and his correspondence
with heaven was first settled, that was a time of love never to
be forgotten. It was at the bush that God declared himself
the God of Abraham, Isaac, and Jacob, and so confirmed the
promise made to the fathers, that promise which reached as
far as the resurrection of the body and eternal life, as appears
by our Saviour's argument from it, Luke xx. 37. So that when
he prays for the good-will of him that dwelt in the bush, he has
an eye to the covenant then and there renewed, on which all
our hopes of God’s favour must be bottomed. . Now he con-
cludes this large blessing with a prayer for the favour and
good-will of God. º, Because that is the fountain and
spring-head of all these blessings; they are the gifts of God’s
good-will, they are so to his own people, whatever they are to
others. Indeed when Ephraim (a descendant from Joseph) slid
back from God, as a backsliding heifer, those fruits of his coun-
try were so far from being the gifts of God’s good-will, that they
were intended but to fatten him for the slaughter, as a lamb in
a large place, Hos. iv. 16, 17. [2.] * that is the com-
BEFORE CHRIST, 1451.
The blessing of Moses.
DEUTERONOMY, XXXIII.
-
fort and sweetness of all these blessings; then we have joy of
them, when we taste God’s good-will in them. [3]. Because
that is better than all these, infinitely better ; for if we have
but the favour and good-will of God, we are happy, and may
be easy in the want of all these things; and may rejoice in
the God of our salvation, though the fig-tree do not blossom,
&nd there be no fruit in the vine, Hab. iii. 17, 18.
2. Great power Joseph is here blessed with, v. 17. Here
are three instances of his power foretold. (1.) His authority
among his brethren. His glory is like the firstling of his bul-
tock, or a young bull, which is a stately creature, and there-
fore formerly used as an emblem of royal majesty Joshua,
who was to succeed Moses, was of the tribe of Ephraim the
son of Joseph, and his glory was indeed illustrious, and he
was an honour to his tribe. In Ephraim was the royal city of
the ten tribes afterward. And of Manasseh were Gideon,
3 ephthah, and Jair, who were all ornaments and blessings to
their country. Some think he is compared to the firstling of
the bullock, because the birthright which Reuben lost, de-
wolved upon Joseph, 1 Chron. v. 1, 2. and to the firstling of
his bullock, because Bashan, which was in the lot of Manas-
seh, was famous for bulls, and cows, Ps. xxii. 12. Amos iv. 1.
(2.) His force against his enemies and victory over them ; his
horns are like the horns of an unicorn, that is, “ The forces he
shall bring into the field shall be very strong and formidable,
and with them he shall push the people,” that is, “He shall
overcome all that ºf in his way.” It appears from the
Ephrairnites’ contests both with Gideon, Judg. viii. 1. and
with Jephthah, Judg. xii. 1. that they were a warlike tribe and
fierce. Yet we find the children of Ephraim, when they had
forsaken the covenant of God, though they were armed, twrning
back in the day of battle, Ps. lxxviii. 9, 10. for though here pro-
hounced strong and bold as wnicorns, when God was departed
from them, they became as weak as other men. (3.) The
numbers of his people, in which Ephraim, though the younger
house, exceeded, Jacob having, in the foresight of the same
thing, crossed hands, Gen. xlviii. 19. They are the ten thou-
sands of Ephraim, and the thousands of Manasseh. Jonathan's
Targum applies it to the ten thousands of Canaanites con-
quered by Joshua, who was of the tribe of Ephraim, and of
the thousands of Midianites conquered by Gideon, who was
of the tribe of Manasseh. And the gloss of the Jerusalem
Targum upon the former part of this verse is observable ; that
‘‘ as the firstlings of the bullock were never to be worked, nor
could the unicorn ever be tamed, so Joseph should ever con-
tinue free ; they would have continued free, if they had not
by sin sold themselves.”
18 And of Zebulun he said, Rejoice, Zebulun, in
thy going out; and, Issachar, in thy tents. 19 They
shall call the people unto the mountain; there they
shall offer sacrifices of righteousness: for they shall
suck of the abundance of the seas, and of treasures
hid in the sand, 20 And of Gad he said, Blessed
be he that enlargeth Gad: he dwelleth as a lion, and
teareth the arm with the crown of the head. 21 And
he provided the first part for himself, because there,
&n a portion of the lawgiver, was he seated; and he
came with the heads of the people, he executed the
justice of the LoRD, and his judgments with Israel.
Here we have, I. The blessings of Zebulun and Issachar
Put together, for they were both the sons of Jacob by Leah,
and by their lot in Canaan they were neighbours; it is foretold,
1. That they should both have a comfortable settlement and
employment, v. 18. Zebulun must rejoice, for he shall have
cause to rejoice; and Moses prays that he may have cause in
his going out, either to war, for Žebulun jeoparded their lives in
the high places of the field, Judg. v. 18. or rather to sea, for
Zebulun was a haven of ships, Gen. xlix. 13. And Issachar
must rejoice in his tents, that is, in his business at home, his
husbandry, to which the men of that tribe generally confined.
themselves, because they saw that rest was good, and when
the sea was rough, the land was pleasant, Gen. xlix. 14, 15.
Observe here, (1.) That the providence of God, as it vari-
ously appoints the bounds of men's habitations, some in the
city, and some in the country, some in the sea-ports, and some
in the inland towns, so it wisely disposes men's inclinations to
different employments for the good of the public, as each
member of the body is situated and qualified for the service of
the whole. . The genius of some men leads them to a book, of
others, to the sea, of others, to the sword ; some are inclined
to rural affairs, others to trade, and some have a turn for me-
chanics; and it iºn it is so ; If the whole body were an eye,
Cºl 4
where were the hearing 2 1 Cor. xii. 17. It was for the common
good of Israel, that #: men of, Zebulun were merchants, and
that the men of Issachal were husbandmen. (2.) That what-
ever our place and business are, it is our wisdom and duty to
accommodate ourselves to it, and it is a great happiness to be
well pleased with it. Let Zebulun rejoice in his going out ;
let him thank God for the gains, and make the best of the
losses and inconveniences of his merchandize, and not despise
the meanness, or envy the quietness of Issachar’s tents: let
Issachar rejoice in his tents, let him be well pleased with the
retirements, and content with the small profits, of his country
seat, and not grudge that he has not Zebulun's pleasure of
travelling, and profit of trading. Every business has both its
conveniences and inconveniences, and therefore whatever
Providence has made our business we ought to bring our minds
to it; and it is really a great happiness, whatever our lot is,
to be easy with it. This is the gift of God, Eccl. v. 19.
2. That they should both be serviceable in their places to
the honour of God, and the interest of religion in the nation,
v. 19. They shall call the people to the mountain, that is, to
the temple which Moses foresaw should be built upon a moun-
tain. I see not why this should be confined (as it is by most
interpreters) to Zebulun ; if both Zebulun and Issachar re-
ceive the comfort of their respective employments, why may
we not suppose that they both took care to give God the glory
of them 3 Two things they shall do for God.
(1.) They shall invite others to his service : call the people
to the mountain. [1..], Zebulun shall improve his acquaint-
ance and commerce with the neighbouring nations, to whom
he goes out, for this noble purpose, to propagate religion
among them, and to invite them into the service of the God of
Israel. Note, Men of great business, or large conversation,
should wisely and zealously endeavour to recommend the
practice of serious godliness to those with whom they con-
verse, and among whom their business lies. Such are blessed,
for they are blessings. It were well if the enlargement of
trade with foreign countries might be made to contribute to
the spreading of the gospel. This prophecy concerning Ze-
bulun perhaps looks as far as the preaching of Christ and his
apostles, which began in the land of Zebulun, Matt. iv. 14,
15. and they called the people to the mountain, that is, to the
kingdom of the Messiah, which is called the mountain of the
Lord’s house, Isa. ii. 2. ...[2.] Issachar that tarries at home
and dwells in tents, shall call upon his neighbour to go up to
the sanctuary, at the times appointed for their solemn feasts ;
either, because they should be more zealous and forward than
their neighbours, (and it has been often observed, that though
they that with Zebulun dwell in the haven of ships, which are
places of concourse, have commonly more of the light of re-
ligion, they that with Issachar dwell in tents in the country,
have more of the life and heat of it,) and may therefore with
their zeal provoke those to a holy emulation that have more
knowledge, Ps. cxxii. 1. or, because they were more observant
of the times appointed for their feasts than others were. One
of the Chaldee paraphrasts reads the foregoing verse, Rejoice,
Issachar, in the tents of thy schools, supposing they would many
of them be scholars, and would use their learning for that pur-
pose, according to the revolutions of the year, to give notice
of the times of the feasts ; for almanacks were not then so
ccmmon as they are now. And Onkelos more particularly,
Rejoice, Issachar, when thou goest to compute the times of the
solemnities at Jerusalem , for then the tribes of Israel shall be
gathered to the mountain of the house of the sanctuary. So he
reads the beginning of this verse; and many, think this the
meaning of that character of the men of Issachar in David’s
time, That they had understanding of the times to know what
Israel.ought to do, 1 Chron. xii. 32. And the character which
follows, v. 33. of the men of Zebulun, that they were such as
went forth to battle, expert in war, perhaps may explain the
blessing of that tribe here. . Note, Those that have not oppor-
tunity, as Zebulun had, of bringing into the church those that
are without, may yet be very serviceable to its interest, by
helping to quicken, encourage, and build up those that are
within. And it is good work to call people to God’s ordi-
nances, to put those in remembrance that are forgetful, and to
ºp those that are slothful, who will follow, but care not to
€3.Cl,
(2.) They shall not only invite others to the service of
God, but they shall abound in it themselves; there they shall
offer sacrifices of righteousness. They shall not send others to
the temple, and stay at home themselves, under pretence that
they cannot leave their business; but when they stir up others
to go speedily to pray before the Lord, they shall say, We wil
go also, as it is, Zech. viii. 21. Note, The good we exhort
others to, we should ourselves be examples of, And whe
T}EFoRE CIRIST, 1451.
The blessing of Moses.
DEUTERONOMY, XXXIII.
=-º-º:
tnev come to the temple, they shall not appear before the
Tord empty, but shall bring for the honour and service of God
according as he has prospered them, 1 Cor. xvi. 2. . [1] It is
...exe foretold that both these tribes should grow rich, Zebulun
that goes abroad, shall suck of the abundance of the seas, which
are full breas's to the merchants, while Issachar that tarries
at home, shall enrich himself with treasures hid in the sand ;
either the fruits of the earth, or the underground treasures of .
metals and minerals, or, (because the word for sand here sig-
'nifies properly the sand of the sea,) the rich things thrown up
‘by the sea, for the lot of Issachar reached to the sea-side.
#’erhaps their success in calling the people to the mount, is in-
timated by their sucking of the abundance of the seas, for we
thave a like phrase used for the bringing in of the nations to
the church, Isa. ix. 5. The abundance of the sea shall be con-
verted unto thee, and, v. 16. Thou shalt suck the milk of the
Uentiles. It is foretold, [2.] That these tribes, being thus
enriched, should consecrate their gain unto the Lord, and their
“substance unto the Lord of the whole earth, Mic. iv. 13. That
the merchandize of Zebulun, and the hire of Issachar, should
"be holiness to the Lord, Isa. xxiii. 18. for they shall out of it
offer sacrifices of righteousness, that is, sacrifices according to
the law. Note, We must serve and honour God with what
"we have ; and where he sows plentifully he expects to reap
accordingly. Those that suck of the abundance of the seas, and
of the treasures hid in the sand, ought to offer sacrifices of right-
*ousness proportionable. -
r II. The blessing of the tribe of Gad comes next, v. 20, 21.
This was one of the tribes that was already seated on that side
'ſordan where Moses now was. Now
i. He foreieils what this tribe would be, v. 20. (1.) That
it would be enlarged, as at present it had a spacious allot-
ment : and he gives God the glory both of its present and of
its future extent. Blessed be he that enlargeth Gad. We find
‘how this tribe was enlarged by their success in a war, which
it seems they carried on very religiously against the Hagarites,
'i Chron. v. 1920, 22. Note, God is to have the glory of all our
•enlargements. (2.) That it would be a valiant and victorious
tribe ; would, if left alone, dwell secure and fearless as a
'lion ; but if provoked, would, like a lion, tear the arm with the
‘crown of the head ; that is, would pull in pieces all that stood
in his way, both the arm, that is, the strength, and the crown
19f the head, that is, the policy and authority of his enemies.
In David's time there were Gadites, whose faces were as the
faces of lions, 1 Chron. xii. 8. Some reckon Jehu to be of this
*tribe, because the first mention we have of him is at Ramoth-
Gilead, which belonged to Gad, and they think this may refer
to his valiant acts.
2. He commends this tribe for what they had done, and
were now doing, v. 21. ( 1.) They had done very wisely for
themselves, when they chose their lot with the first, in a
$ountry already conquered. He provided the first part for
‘himself; though he had a concern for his brethren, yet his
charity began at home, and he was willing to see himself first
served, first settled. The Gadites were the first and most
‘active movers for an allotment on that side Jordan, and
therefore are still mentioned before the Reubenites in the
‘history of that affair, Numb. xxxii. 2. And thus, while the
other tribes had their portion assigned them by Joshua the
-Conqueror, Gad and his counpanions had theirs from Moses
the lawgiver, and in it they were seated by law; or, (as the
word is,) covered or protected by a special providence which
watched over them that were left behind, while the men of
war went forward with their brethren. Note, Men will praise
‘thee when thow doest well for thyself, (when thou providest first
for thyself, as Gad did,) Ps. xlix. 18. And God will praise thee
when thou doest well for thy soul, which is indeed thyself, and
‘providest the first part for that in the portion of the lawgiver.
{2.) They were now doing honestly and bravely for their
brethren ; for they came with the heads of the people, before
whom they went armed over Jordan, to execute the justice of
the Lord upon the Canaanites under the conduct of Joshua,
to whom we afterward find they solemnly vowed obedience,
Josh. i. 12, 16. This was what they undertook to do when
they had their lot assigned them, Numb. xxxii. 27. This they
4id, Josh. iv. 12. And when the wars of Canaan were ended,
Joshua dismissed them with a blessing, Josh. xxii. 7. Note,
It is a blessed and honourable thing to be helpful to our bre-
‘thren in their affairs ; and particularly to assist in execuling the
ustice of the Lord, by suppressing that which is provoking to
*him : this was it that was counted to Phinehas for righteousness.
22 And of Dan he said, Dan is a lion’s whelp :
Jhe shall leap from Bashan. 23 And of Naphtali
êic said, O Naphtali, satisfied with favour, and full
Vol. I 3 U
heart of a lion.
with the blessing of the Lo R D : possess thou the West
and the south. 24 And of Asher he said, Let Aslıer
be blessed with children; let him be acceptable to
his brethren, and let him dip his foot in oil. 20
Thy shoes shall be iron and brass; and as thy days,
so shall thy strength be. .
Here is, i. The blessing of Dan, v. 22. Jacob in his bless-
ing had compared him to a serpent for subtilty ; Moses com:
pares him to a lion for courage and resolution ; and what could
stand before those that had the head of a serpent and the
He is compared to the lions that leaped from
Bashan, a mountain noted for fierce lions, from whenge they
came down to leap upon their prey in the plains. This may
refer either, 1. To the particular victories obtained by Samson
(who was of this tribe) over the Philistines ; the Spirit of the
Iord began to move him in the camp of Dan, when he was very
young, as a lion's whelp, so that in his attacks upon the Philis-
tines he surprised them and overpowered them by main strength,
as a lion does his prey; and one of his first exploits was the
rending of a lion. Or, 2. To a more general achievement of
that tribe, when a party of them, upon information brought
them of the security of Laish, which lay in the furthest part
of the land of Canaan from them, surprised it, and soon made
themselves masters of it. See Judg. xviii. 27. And the
mountains of Bashan lying not far from that city, probably
from thence they made their descent upon it; and therefore
are here said to leap from Bashan.
II. The blessing of Naphtali, v. 23. He looks upon this
tribe with wonder, and applauds it. “O Naphtali, thou art
happy, thou shalt be so, mayst thou be ever, so I’’ Three
things make up the happiness of this tribe. I. Be thou Sa-
tisfied with favour. Some understand it of the favour of men,
the good-will and good-word ; Jacob had described this tribe
to be, generally, courteous obliging people, giving goodly
words, as the loving hind, Gen. xlix. 21. Now what should
they get by being so Moses here tells them they should
have an interest in the affections of their neighbours, and
be satisfied with favour. They that are loving, shall be be-
loved. But others understand it of the favour of God ; and
with good reason : for that only is the favour that is satisfying
to the soul, and puts true gladness into the heart. Those are
happy indeed, that have the favour of God ; and those shall
have it, that place their satisfaction in it, and reckon that,
in having that they have enough, and desire no more. 2. Be
thou full with the blessing of the Lord, that is, not only with
those good things that are the fruits of the blessing, corn and
wine and oil, but with the blessing itself; that is, the grace
of God, according to his promise and covenant. Those who
have that blessing, may well reckon themselves full, they need
nothing else to make them happy. “The portion of the tribe
of Naphtali” (the Jews say) “was so fruitful, and the pro-
ductions so forward, though it lay north, that they of that
tribe were generally the first that brought their first-fruits to
the temple; and so they had first the blessing from the priest,
which was the blessing of the Lord.” Capernaum, in which
Christ chiefly resided, lay in this tribe. 3. Be thou in posses-
sion of the sea and the south ; so it may be read, that is, of that
sea which shall lie south of thy lot, that was the see of Gali-
lee ; which we so often read of in the gospels, directly north
of which the lot of this tribe lay ; and which was of great ad-
vantage to this tribe, witness the wealth of Capernaum and
Bethsaida, which lay within this tribe, and upon the shore of
that sea. See how Moses was guided by a spirit of prophecy
in these blessings; for before the lot was cast into the lap, he
foresaw and foretold how the disposal of it would be.
III. The blessing of Asher, v.24, 25. Four things he prays
for and prophecies concerning this tribe, which carries bless-
edness in its name; for Leah called the father of it Asher,
saying, Happy am I, Gen. xxx. 13. 1. The increase of their
numbers. They are now a numerous tribe, Numb. xxvi. 47.
Let it be more so : Let Asher be blessed with children. Note,
Children, especially children of the covenant, are blessings,
not burthens. 2 Their interest in their neighbours; Let him
be acceptable to his brethren. Note, It is a very desirable thing
to have the love and good-will of those we live among ; it is
what we should pray to God for, who has all hearts in his
hand : and what we should endeavour to gain by meekness
and humility, and a readiness, as we have ability and oppor-
tunity, to do good to all men. 3. The richness of their land.
(1.) Above-ground ; Let him dip his foot in oil, that is, “Let
him have such plenty of it in his lot, that he may not only
anoint his head with it, but, if he pleases, wash his feet in it,”
which was not commonly done ; yet we find our blessed Sa-
viou- so acceptable to his brethren, that his feet were anoint-
513
BEFORE CIRIst, 1451.
The blessing of Israet.
D EUTE RONOMY, XXXIII.
ed with the most precious ointment, Luke vii. 46. (2.) Under-
ground; Thy shoes shall he iron and brass, that is, “Thou shalt
have great plenty of these metals (mines of them) in thine
own ground, which by an uncommon blessing shall have both
its surface and its bowels rich :” or, if they had them not as
the productions of their own country, they should have them
imported from abroad: for the lot of this tribe lay on the sea-
coast. The Chaldee paraphrasts understand it figuratively;
...Thou shalt be strong azd bright, as iron and brass,” 4.
The continuance of their strength and vigour; As thy days so
shall thy strength be. Many paraphrase it thus, “The strength
of thine old age shall be like that of thy youth ; thou shalt not
feel a decay, nor be the worse for the wearing, but shalt renew
thy, youth :, as if, not thy shoes only, but thy bones, were iron
and brass.” The day is often in scripture put for the events
of the day; and, taking it so here, it is a promise that God
would graciously support them under their trials and troubles,
whatever they were. And so it is a promise sure to all the
spiritual seed of Abraham, that God will wisely proportion
their graces and comforts to the services and sufferings he calls
them out to.
have strength to do it.
They shall have strength to bear them ; and never be tempted
above that they are able. Faithful is he that has thus promised,
and hath caused us to hope in this promise.
26 There is none like unto the God of Jeshurun,
who rideth upon the heaven in thy help, and in his
excellency on the sky. , 27 The eternal God is thy
refuge, and underneath are the everlasting arms: .
and he shall thrust out the enemy from before thee;
and shall say, Destroy them. 28 Israel then shall
dwell in safety alone: the fountain of Jacob shall
be upon a land of corn and wine ; also his heavens
shall drop down dew. 29. Happy art thou, O Is-
rael : who is like unto thee, O people saved by the
LoRD, the shield of thy help, and who is the sword
of thy excellency and thine enemies shall be found
liars unto thee; and thou shalt tread upon their
high places.
These are the last words of all that ever Moses, that great
writer, that great dictator, either wrote himself, or were written
from him, and they are therefore very remarkable ; and no
doubt we shall find them very improving. Moses, the man of
God, (who had as much reason as ever any mere man had to
know both,) with his last breath magnifies both the God of
Israel, and the Israel of God. They are both incomparable
in his eye; and we are sure that in this, his judgment of both,
his eye did not wax dim. - -
I. No god like the God of Israel.
nations were capable of doing that for their worshippers which
Jehovah did for his, v. 26. There is none like unto the God of
Jeshurun. Note, When we are expecting that God should
»less us in doing well for us, we must bless him by speaking
well of him ; and one of the most solemn ways of praising God,
ls; by acknowledging that there is none lise him. Now, 1.
This was the honour of Israel; every nation boasted of its god,
but none had such a God to boast of as Israel had. 2. It was
their happiness, that they were taken into covenant with such
a God. Two things he takes notice of as proofs of the incon-
testable pre-eminence of the God of Jeshurun above all other
gods. (.1.) His sovereign power and authority ; he rides upon
the heavens, and with the greatest state and magnificence on
the skies. Riding on the heavens denotes his greatness and
giory, in which he manifests himself to the upper world, and
the use he makes of the influences of heaven, and the produc-
tions of the clouds, in br’nging to pass his own counsels in this
lower world: he manages and directs them as a man does the
horse he rides on. When he has any thing to do for his peo-
ple, he rides upon the heatens to do it; for he does it swiftly
and strongly, no enemy can either anticipate or obstruct the
progress of him that rides on the heavens. (2.) His boundless
eternity; he is the eternal God, and his arms are everlasting,
v. 27. The gods of the heathen were but lately invented, and
would shortly perish ; but the God of Jeshurun is eternal, he
was before all worlds, and will be when time and days shall
be no more. See Hab. i. 12. .
II. No people like the Israel of God. Having pronounced
each tribe happy, in the close he pronounces all together very
happy; so happy in all respects, that there was no nation
under the sun comparable to them, v. 29. Happy art thou, O
Israel, a people whose God is the Lord : on that account truly
happy, and ºwne like unto thee. If Israel honour God as a
- 514 -
Have they work appointed them 7. They shall
IHave they burdens appointed them
None of the gods of the
think themselves so. * * * *
safety, as long as they continue pure, and unmixed with the
f
none-such God, he will favour them, so as to make them a
none-such people, the envy of all their neighbours, and the
joy of all their well-wishers. Who is like untº thee, 0 people?
Behold, thou art fair; my love says Christ of his spouse. To
which she presently returns, Behold, thou art fair, my beloved.
What one mation (no, not all the nations together) is like thy
people Israel ? 2 Sam. vii. 23. What is here said of the church.
of Israel, and the honours and privileges of it, is certainly to
be applied to the church of the first-born, that are written in
heaven. The christian church is the Israel of God, as the
apostle calls it, Gal. vi. 16. on which there shall be peace,
and which is dignified above all societies in the world, as
Israel was." h
1. Never was people so well seated and sheltered, v. 27.
The etermal God is thy refuge 1 Or, as the word signifies, “thy,
habitation or mansion-house, in whom thou art safe and easy,
and at rest, as a man in his own house.” Every Israelite in-
deed is at home in God ; the soul returns to him, and reposes.
in him as its resting-place, Ps. cxvi. 7. its hiding-place, Ps.
xxxii. 7. And they that make him their habitation, shall have:
all the comforts and benefits of a habitation in him, Ps. Xci. 1.
Moses had an eye to God as the habitation of Israel, when
they were wandering in the wilderness, Ps. Xc. 1. Lord, thow
hast been our dwelling-place in all generations. And now that
| they were going to settle in Canaan, they must not change
their habitation; still they will need, and still they shall have,
the eternal God for their dwelling-place; without him Canaan,
itself would be a wilderness, and a land of darkness.
2. Never was people so well supported and borne up ; un-
dermeath are the everlasting arms ; that is, the almighty power
of God is engaged for the protection and consolation of all:
that trust in him, in their greatest straits and distresses, and,
under their heaviest burdens. The everlasting arms shall sup-
port, (1.) The interests of the church in general, that they
shall not sink, or be run down ; underneath the church is that
Rock of ages on which it is built, and against which the gates.
of hell shall never prevail, Matt. xvi. 18. (2.) The spirits of
particular believers, so that, though they may be oppressed,
they shall not be overwhelmed by any trouble. How low soever
the people of God are at any time brought, everlasting arms.
are underneath them to keep the spirit from sinking, from .
fainting, and the faith from failing, even when they are pressed,
above measure. The everlasting covenant, and the everlasting.
consolations that flow from it, are indeed everlasting arms,.
with which believers have been wonderfully sustained, and
kept cheerful in the worst of times; divine grace is sufficient
for them, 2 Cor. xii. 9.
3. Never was people so well commanded and led on to bat-
tle ; “ He shall thrust out the enemy from before thee by his.
almighty power which will make room for thee, and by a com-
mission which will bear thee out, he shall say, Destroy them.”
They were now entering upon a land that was in the full pos-
session of a strong and formidable people, and who, being its
first planters, looked upon themselves as its rightful owners;
how shall Israel justify, and how shall they accomplish the
expulsion of them 4 (1.) God will give them a commission
to destroy the Canaanites, and that will justify them, and bear
them out in it, against all the world. He that is sovereign
Lord of all lives and all lands, not only allowed and permitted,
but expressly commanded and appointed, the children of Israel;
both to take possession of the land of Canaan, and to put to.
the sword the people of Canaan, which, being thus authorized,
they might not only lawfully but honourably do, without in-
curring the least stain or imputation of theft by the one, or
murder by the other. (2.) God will give them power and
ability to destroy them'; nay, he will in effect do it to their
hands: he will thrust out the enemy from before them ; for the
very fear of Israel shall put them to flight. God drove out the
heathem to plant his people, Ps, xliv. 2 Thus believers are
more than conquerors over their spiritual enemies, through
Christ that loved them. The Captain of our salvation thrust
out the enemy from before us, when he overcame the world, and
spoiled principalities and powers on the cross : and the word;
of command to us is, “Destroy them ; pursue the victory, and
you shall divide the spoil.” - -
4. Never was people so well secured and protected, v. 28.
Israel shall then dwell in safety alone. Those that dwell in God,
and make his name their strong tower, dwell in safety: the
place of their defence is the munitions of rocks, Isa. xxxiii. 16.
They shall dwell in safety alone: (1.) Though alone; though
they contract no alliances with their neighbours, nor have any
reason to expect help or succour from any of them, yet they
shall dwell in safety ; they shall really be safe, and they shalk
(2.) Because alone ; they shall-dwell intº
Bºrous cuts, usi. DEUTERONOMY, XXXIV.
IIoses views Canaan.
heathen, a singular and peculiar people. Their distinction
from other nations, though it made them like a speckled bird,
Jer. xii. 9... and exposed them to the ill-will of those about
them, yet it was really their preservation from the mischief
their neighbours wished them, as it kept them under the divine
protection. All that keep close to God shall be kept safe by
him. It is promised, that in the kingdom of Christ, Israel
shall dwell safely, Jer. xxiii. 6.
5. Never was people so well provided for ; the fountain of
Jacob, that is, the present generation of that people, which is
as the fountain to all the streams that shall hereafter descend
and be derived from it, shall now presently be fixed upon a
good land. The eye of Jacob (so it might be read, for the same
word signifies a fountain and an eye) is wbon the land of corn
and wine ; that is, where they now lay encamped, they had
Canaan in their eye, it was just before their faces, on the other
side the river, and they would have it in their hands, and
under their feet quickly. This land which they had their eye
upon, was blessed both with the fatness of the earth, and the
dew of heaven ; it was a land of corn and wine, substantial
and useful productions ; also his heavens (as if the heavens
were particularly designed to be blessings to that land) shall
drop down dew, without which, though the soil were never so
good, the corn and wine would soon fail. Every Israelite in-
deed has his eye, the eye of faith, upon the better country, the
heavenly Canaan, which is richly replenished with better
things than corn and wine. - -
6. Never was people so well helped ; if they were in any
strait, God himself rode upon the heavens for their help, v. 26.
And they were a people saved by the Lord, v. 29... If they were
in danger of any harm, or in want of any good, they had an
eternal God to go to, an almighty power to trust to ; nothing
could hurt those whom God helped, nor was it possible that
that people should perish which was saved by the Lord. They
that are added to the gospel-Israel, are such as shall be saved.
Acts ii. 47. - -
7. Never was people so well armed ; God himself was the
shield of their help, by whom they were armed defensively,
and sufficiently guarded against all assailants : and he was
the Sword of their Earcellency, by whom they were armed
offensively, and made both formidable and successful in all
their wars. , God is called the Sword of their excellency, be-
cause, in fighting for them, he made them to excel other
people : or, because in all he did for them he had an eye to
his sanctuary among them, which is called the excellency of
Jacob, Ps. xlvii. 4. Ezek. xxiv. 21. Amos vi. 8. Those in
whose hearts is the excellency of holiness, have God himself
for their shield and sword, are defended by the whole armour
of God ; his word is their sword, and faith in it is their shield,
Eph. vi. 16, 17. - -
8. Never was people so well assured of victory over their
enemies; They shall be found liars unto thee; that is, “shall
be forced to submit to thee sore against their will, so that it.
will be but a counterfeit submission ; yet the point shall be
gained, for thou shalt tread upon their necks,” (so the LXX.)
which we find done, Josh. x. 24. “Thou shalt tread down
their strong holds, be they never so high ; and trample upon
their palaces and temples, though esteemed ever so sacred. If
thine enemies be found liars to thee,” (so some read it), “thou
shalt tread upon their high places; if they will not be held by the
bonds of leagues and treaties, they shall be broken by the force
Thus shall the God of peace tread Satan under the
of war.”
feet of all believers, and shall do it shortly, Rom. xvi. 20.
, Now lay all this together, and then you will say, Happy art
thou, O Israel ! Who is like unto thee, O people? Thrice happy
the people whose God is the Lord. -
CHAP. XXXIV.
Having read hou, Moses finished his testimony, we are told here how he
immediately after finished his life. This chapter could not be written by
-Moses himself, but was added by Joshua or Eleazar, or, as Bishop,
Patrick Confectures, by Samuel, who was a prophet, and wrote by di-
*ine authority...what he found in the records of Joshua, and his successors
the judges. We have had an account of his dying words, here we have
an account of his dying work, and that is work we must all do shortly,
qnd it had need be well done. Here is I. The view Moses had of the
(and of Canaan just before he died; p. 1–4. II. His death and bºrial,
v. 5; 6. III. His agº, v. 7. I?. Israel's mourning for him, v. 8.
W. His successor, v. 9. P.I. His character, v. 10–13. -
1 A*. Moses went up from the plains of Moab
Aſ a unto the mountain of Nebo, to the top of
Pisgah, that is over against Jericho. And the Lo RD
showed him all the land of Gilead, unto Dan, 2
And all Naphtali, and the land of Ephraim, and
Manasseh, and all the land of Judah, unto the utmost
mons runs thus, Go w
others to embrace it in the performance, Heb. xi. 13: ..
sight believers now have, through grace, of the bliss and
sea, 3 And the south and the plain of the valley of
Jericho, the city of palm-trees, unto Zoar. 4 And the
Lo RD said unto him, This is the land which I sware
unto Abraham, unto Isaac, and unto Jacob, saying, I
will give it unto thy seed: I have caused thee to see
it with thine eyes, but thou shalt not go over thither.
Here is, I. Moses climbing upward toward heaven, as high
as the top of Pisgah, there to die ; for that was the place ap-
pointed, ch. xxxii. 49, 50. Israel lay encamped upon the flat
grounds in the plains of Moab, and from thence he went up,
according to order, to the mountain of Nebo ; to the highest
point or ridge of that mountain, which was called Pisgah, v.
1. Pisgah is an appellative name for all such eminences. . It
should seem, Moses went up alone to the top of Pisgah, alone
without help ; a sign that his natural force was not abated,
when on the last day of his life he could walk up to the top
of a high hill without such supporters as once he had when
his hands were heavy, Exod. xvii. 12. alone without ºompany,
when he had made an end of blessing Israel, we may suppose
he solemnly took leave of Joshua and Eleazar and the rest of
his friends, who, probably, brought him to the foot of the hill,
but then he gave them such a charge as Abraham gave to his
servants at the foot of another hill ; Tarry ye here unhile I go
yonder and die : they must not see him die, because they must
not know of his sepulchre. But, whether this were so or not,
he went up to the top of Pisgah. 1. To show that he was willing
to die : when he knew the place of his death, he was so far
from avoiding it, that he cheerfully mounted a steep hill to
come at it. Note, Those that through grace are well ac-
quainted with another world, and have been much conversant
with it, need not be afraid to leave this. 2. To show that he
looked upon death as his ascension. The soul of a man, of a
good man, when it leaves the body, goes upward, Eccl. iii. 21.
in conformity to which motion of the soul, the body of Moses
shall go along with it as far upward as its earth will carry it.
When God’s servants . for out of the world, the sum-
and die. -
II. Moses looking downward again toward this earth, to see
the earthly Canaan into which he must never enter, but there-
in by faith looking forward to the heavenly Canaan into which
he should now immediately enter. God had threatened that
he should not come into the possession of Canaan, and the
threatening is fulfilled. But he had also promised that he
should have a prospect of it, and the promise is here per-
formed ; The Lord showed him all that good land, v. 1.
1. If he went up alone to the top of Pisgah, yet he was not
alone, for the Father was with him, John xvi. 32. If a man has
any friends, he will have them about him when he lies a-
dying. But if, either through God’s providence, or their unkind-
ness, it should so happen that we should then be alone, we
need fear no evil, if the great and good Shepherd be with us,
Ps. xxiii. 4. - •
2. Though his sight was very good, and he had all the ad-
vantage of high ground that he could desire for the prospect,
yet he could not have seen what he now saw, all Canaan from
end to end, (reckoned about 160 miles,) and from side to
side, (reckoned about 50 or 60 miles,) if his sight had not
been miraculously assisted and enlarged, and therefore it is
said, The Lord showed it him. Note, All the pleasant pros-
pects we have of the better country, we are beholden to the
grace of God for; it is he that gives the Spirit of Wisdom as
well as the Spirit of Revelation, the eye as well as the object.
This sight which God here gave Moses of Canaan, probably,"
the devil designed to mimic, and pretended to out-do, when
in an airy phantom he showed to our Saviour, whom he had
placed like Moses upon an exceeding high mountain, all the
kingdoms of the world and the glory of them, not gradually,
as here, first one country and then another, but all in a mo-
ment of time. - -
3. He saw it at a distance ; such a sight the Old Testament
saints, had of the kingdom of the Messiah, they saw it afar off;
thus Abraham, long before this, saw Christ's day; and, being
fully persuaded of it, embraced it in the promise, leaving
. Such a
glory of their future state. The word and ordinances are t
them what mount Pisgah was to Moses, from them they have
comfortable prospects of the glory to be revealed, and rejoice
in hope of it. - - . . . . .
4. He saw it, but must never enjoy it. As God sometimes
takes his people away from the evil to come, so at other times
he takes them away from the good to come, that is, the good
which shall be enjoyed by the church in the present world
5]
BEFon B. CIRIST, 1451. DEUTER ONOMY, XXXIV.
The death of Moses.
Glorious things are spoken of the kingdom of Christ in the
latter days, its advancement, enlargement, and flourishing
state ; we foresee it, but we are not likely to live to see it.
Those that shall come after us, we hope, will enter that pro-
mised land, which is a comfort to us when we find our own car-
casses falling in this wilderness. See 2 Kings vii. 2. -
5. He saw all this just before his death. Sometimes God
reserves the brightest discoveries of his grace to his people, to
be the support of their dying moments. Canaan was Imma-
muel's land, (Isa. viii. 8.) so that in viewing it he had a view
of the blessings we enjoy by Christ. It was a type of heaven,
Heb. xi. 16, which faith is the substance and evidence of.
Note, Those may leave this world with a great deal of cheer-
fulness, that die in the faith of Christ, and in the hope of
heaven, and with Canaan in their eye. Having thus seen the
salvation of God, we may well say, Lord, now lettest thow thy
servant depart in peace. -
5 So Moses the servant of the Lo RD died there in
the land of Moab, according to the word of the
Lo R.D. 6 And he buried him in a valley in the land
of Moab, over against Beth-peor : but no man know-
eth of his sepulchre unto this day. 7 And Moses
was an hundred and twenty years old when he died :
his eye was not dim, nor his natural force abated.
8 And the children of Israel wept for Moses in the
plains of Moab thirty days: so the days of weeping
and mourning for Moses were ended.
Here is, 1. The dºath of Moses, v. 5. Moses the servant of
the Lord died. God told him he must not go over Jordan,
and though at first he prayed earnestly for the reversing of the
sentence, yet God’s answer to his prayer sufficed him, and
now he spake no more of that matter, ch. iii. 26. Thus our
‘blessed Saviour prayed that the cup might pass from him, yet
since it might not, he acquiesced, with, Father, thy will be done.
Moses had reason to desire to live a while longer in the world.
tie was old, it is true, but he had not yet attained to the years
of the life of his fathers ; his father Amram lived to be 137;
his grandfather Kohath 133; his great-grandfather Levi 137,
"Exod. vi. 16—20. And why must Moses, whose life was more
-serviceable than any of theirs, die at one hundred and twenty ;
sespecially since he felt not the decays of age, but was as fit
for service as ever ? Israel could ill spare him at this time ;
his conduct and his converse with God would be as great a
happiness to them in the conquest of Canaan as the courage
of Joshua. It bore hard upon Moses himself, when he had
gone through all the fatigues of the wilderness, to be pre-
vented from enjoying the pleasures of Canaan ; when he had
borne the burden and heat of the day, to resign the honour of
finishing the work to another, and that not his son, but his
servant, who must enter into his labours; we may suppose
that this was not pleasant to flesh and blood. But the man
Moses was very meek ;2 God will have it so, and he cheerfully
submits. 1. He is here called the servant of the Lord, not
only as a good man, all the saints are God’s servants; but as
a useful man, eminently useful, who had served God's coun-
sels in bringing Israel out of Egypt, and leading them through
the wilderness. It was more his honour to be the servant of
the Lord than to be king in Jeshurun. . 2. Yet he dies.
Neither his piety nor his usefulness would exempt him from
the stroke of death. God's servants must die that they may
rest from their labours ; receive their recompence, and make
room for others. When God's servants are removed, and
must serve him no longer on earth, they go to serve him hetter,
to serve him day and might in his temple. 3. He dies in the
land, of Moab, short of Canaan, while as yet he and his people
were in an unsettled condition, and not entered into their rest.
In the heavenly Canaan there will be no more death. 4. He
dies according to the word of the Lord. At the mouth of the
Lord. So the word is. The Jews say, “with a kiss from
the mouth of God.” No doubt, he died very easily, (it was
an ev%xyz n x—a delightful death.) There were no bands in his
death ; and he had in his death a most pleasing taste of the
love of God to him ; but that he died in the mouth of the Lord,
means no more but that he died in compliance with the will
of God. Note, The servants of the Lord, when they have
done all their other work, must die at last, in obedience to their
Master, and be freely willing to go home whenever he sends
for them, Acts xxi. T3.
II. His burial, p. 6. It is a groundless conceit of some of
the Jews, that Moses was translated to heaven as Elijah was,
for it is expressly said he died and was buried ; yet probably
he was raised to meet Elias, to grace the solemnity of Christ's
transfiguration. 1. god himself buried him, namely, by the
51
ministry of angels, which made this funeral, though very pri
vate, yet very magnificent. , Note, God takes care of the dead
bodies of his servants; as their death is precious, so is their
dust, not a grain of it shall be lost, but the covenant vith it
shall be remembered. When Moses was dead, God buried
him ; when Christ was dead, God raised him ; for the law of
Moses was to have an end, but not the gospel of Christ; be-
lievers are dead to the law that they might be married to
another, even to Him who is raised from the dead, Rom. vii. 4.
It should seem Michael, that is, Christ, (as some think, ) had
the burying of Moses, for by him the Mosaical ordinances were
abolished and taken out of the way, nailed to his cross, and
buried in his grave, Col. ii. 14. 2. He was buried in a valley
over against Bethpeor. How easily could the angels that
buried him, have conveyed him over Jordan and buried him
with the patriarchs in the cave of Machpelah! But we must
learn not to be over-solicitous about the place of our burial;
if the soul be at rest with God, the matter is not great where
the body rests. One of the Chaldee paraphrasts says, “He
was buried over against Beth-peor, that whenever Baal-peor
boasted of the Israelites being joined to him, the grave of Mo-
ses over against his temple might be a check to him.” 3.
The particular place was not known, lest the children of
Israel, who were so very prone to idolatry, should have en-
shrined and worshipped the dead body of Moses, that great
founder and benefactor of their nation. It is true, we read
not among all the instances of their idolatry, that they wor-
shipped relics, the reason of which perhaps was, because they
were thus prevented from worshipping Moses, and so could
not for shame worship any other. Some of the Jewish writers
say, that the body of Moses, was concealed, that necroman-
cers, who inquired of the dead, might not disquiet him, as
the witch of En-dor did Samuel, to bring him up ; God would
not have the name and memory of his servant Moses thus
abused. Many think this was the contest between Michael
and the devil about the body of Moses, mentioned, Jude 9.
The devil would make the place known, that it might be a
snare to the people, and Michael would not let him. Those
therefore who are for giving divine honours to the relics of
departed saints, side with the devil against Michael our
prince. -
III. His age, v. 7. His life was prolonged, 1. To old age.
He was one hundred and twenty years old, which though far
short of the years of the patriarchs, yet much exceeded the
years of most of his contemporaries, for the ordinary age of
man had been lately reduced to seventy, Ps. Xc. 10. The
years of the life of Moses were three forties ; the first forty he
lived a courtier, at ease and in honour in Pharaoh's court ;
the second forty he lived a poor desolate shepherd in Midian ;
the third forty he lived a king in Jeshurun, in honour and
power, but encumbered with a great deal of care and toil; so
changeable is the world we live in, and allayed with such
mixture ; the world before us is unmixed and unchangeable.
2. To a good old age. His eye was not dim, as Isaac's, Gen:
xxvii. 1. and Jacob's, Gen. xlviii. 10. Nor was his natural
force abated ; there was no decay either of the strength of his
body or of the vigour and activity of his mind, but he could
still speak, and write, and walk, as well as ever ; his under-
standing as clear, and his memory as strong, as ever. “His
visage was not wrinkled,” say some of the Jewish writers;
“he had lost never a tooth,” say others ; and many of them
expound it of the shining of his face, Exod. xxxiv. 30. that
that continued to the last. This was the general reward of his
services ; and it was in particular the effect of his extraordi-
nary meekness, for that is a grace which is, as much as any
other, health to the navel, and marrow to the bones. Qf the
moral law, which was given by Moses, though the condemn-
ing power be vacated to true believers, yet the commands are
still binding, and will be to the end of the world ; the eye of
them is not waxen dim, for they shall discern the thoughts
and intents of the heart, not is their natural force or obligation
abated, but still we are under the law to Christ. . .
IV. The solemn mourning that there was for him, v. 8, . It
is a debt owing to the surviving honour of deceased worthies;
to follow them with our tears, as those who loved and valued
them, are sensible of our loss of them, and are truly humbled
for those sins which have provoked God to deprive us of them ;
for penitential tears very fitly mix with these. Observe, 1.
Who the mourners were ; the children of Israel: they all con-
formed to the ceremony, whatever it was ; though some of
them perhaps, who were ill-affected to his government, were
but mock-mourners. . Yet we may suppose there were thºse
among them, who had formerly quarrelled with him and his
government, and perhaps had been of those who spake of ston-
ing him, who now were sensible of their loss, and heartily
BEFORE CHRIST, 1451. DEUTER ON OMY, XXXIV. Praise of Joshua and Moses.
lamented him when he was removed from them, though they
knew not how to value him when he was with them. Thus
they who had murmured, were made to learn doctrine, Isa.
xxix. 24. Note, The loss of good men, especially good go-
vernors, is to be much lamented and laid to heart: those are
stupid, who do not consider it. 2. How long they mourned,
thirty days; so long the formality lasted, and we may sup-
pose there were some, in whom the mourning continued much
longer. Yet the ending of the days of weeping and mourning
for Moses is an intimation, that how great soever our losses
have been, we must not abandon ourselves to perpetual grief,
we must suffer the wound at least to heal up in time. If we
hope to go to heaven rejoicing, why should we resolve to go to
the grave mourning 2 The ceremonial law of Moses is dead
and buried in the grave of Christ ; but the Jews have not yet
ended the days of their mourning for it.
9 And Joshua the son of Nun was full of the spirit
of wisdom; for Moses had laid his hands upon him:
and the children of Israel hearkened unto him, and
did as the Lo RD commanded Moses. 10 And there
arose not a prophet since in Israel like unto Moses,
whom the Lo RD knew face to face, H 1 In all the
signs and the wonders which the Lo RD sent him to do
in the land of Egypt to Pharaoh, and to all his ser–
vants, and to all his land, 12 And in all that
mighty hand, and in all the great terror which Moses
shewed in the sight of all Israel.
We have here a very honourable encomium passed both on
Moses and Joshua ; each has his praise, and should have.
It is ungrateful so to magnify our living friends, as to for-
get the merits of those that are gone, to whose memories there
is a debt of honour due : all the respect must not be paid to
the rising sun ; and on the other hand, it is unjust so to cry
up the merits of those that are gone, as to despise the benefit
we have in those that survive and succeed them. Let God
be glorified in both, as here.
I. Joshua is praised as a man admirably qualified for the
work to which he was called, v. 9. Moses brought Israel to
the borders of Canaan, and then died and left them, to signify
that the law made nothing perfect, |Heb. vii. 19. It brings men
into a wilderness of conviction, but not into the Canaan of
rest and settled peace. It is an honour reserved for Joshua,
(our Lord Jesus, of whom Joshua was a type,) to do that for
us, which the law could not do in that it was weak through the
flesh, Rom. viii. 3. Through him we enter into rest ; the spi-
ritual rest of conscience and eternal rest in heaven. Three
things concurred to clear Joshua’s call to this great under-
taking. 1. God fitted him for it. He was full of the spirit of
wisdom ; and so he had need, who had such a peevish people
to rule, and such a politic people to conquer. Conduct is as
requisite in a general as courage. Herein Joshua was a type
of Christ, in whom are hid the treasures of wisdom. 2. Moses
by the divine appointment had ordained him to it : He had
laid his hands upon him ; so substituting him to be his succes-
sor, and praying to God to qualify him for the service to which
he had called him ; and this comes in as a reason why God
gave him a more than ordinary spirit of wisdom, because his
designation to the government was God’s own act; those
whom God employs, he will in some measure make fit for the
eii:ployment ; and because this was the thing that Moses had
asked of God for him, when he laid his hands on him. When
the bodily presence of Christ withdrew from his church, he
prayed the Father to send another Comforter, and obtained
what he prayed for. 3. The people cheerfully owned him,
and submitted to him. Note, An interest in the affections of
people is a great advantage, and a great encouragement to
those that are called to public trusts of what kind soever. It
was also a great mercy to the people, that when Moses was
dead, they were not as sheep having no shepherd, but had
one re idy among them, in whom they did unanimously, and
might with the highest satisfaction, acquiesce.
II. Moses is praised, v. 10–12. and with good reason.
1. He was indeed a very great man, especially upon two
accounts, (1.) His intimacy with the God of nature ; God
knew him face to face, and so he knew God. See Numb. xii.
. He saw more of the glory of God than any (at least) of
the Old-Testainent saints ever did. He had more free and
frequent access to God, and was spoken to, not in dreams
and visions and slumberings on the bed, but when he was
awake and standing before the cherubims. Other prophets,
when God appeared and spe:e to them, were struck with
terror, 1)an. x. 7... but Moses whenever he received a divine
revelation kept his temper. (2.) His interest and power in
the kingdom of nature ; the miracles of judgment he wrought
in Egypt before Pharaoh, and the miracles of mercy he wrought
in the wilderness before Israel, served to demonstrate that he
was a particular favourite of Heaven, and had an extraordi-
nary commission to act as he did on this earth. Never was
there any man whom Israel had more reason to hove, or
whom the enemies of Israel had more reason to fear. Observe,
The historian calls the miracles Moses wrought, signs and,
wonders, done with a mighty hand and great terror ; which,
may refer to the terrors of mount Sinai, by which God fully
ratified Moses's commission, and demonstrated it beyond ex-
ception to be divine, and this in the sight of all Israel.
2. He was greater than any other of the prophets of the Old
Testament: though they were men of great interest in heaven,
and great influence upon earth, yet they were none of them
to be compared with this great man ; none of them either evi-
denced or executed a commission from heaven so as Moses
did. This seems to have been written long after, yet then .
there had not risen any prophet like writo Moses, nor did there
arise any such between that and the sealing up of the vision and
prophecy. By Moses God gave the law, and moulded and
formed the Jewish church ; by the other prophets he only
sent particular reproofs, directions, and predictions. The last
of the prophets concludes with a charge to remember the law
of Moses, Mal. iv. 4. Christ himself often appealed to the
writings of Moses, and vouched him for a witness, as one
that saw his day at a distance, and spake of him. Brit as far
as the other prophets came short of him, our Lord Jesús went
beyond him ; his doctrine more excellent, his miracles more
illustrious, and his communion with his Father more intimate,
for he had lain in his bosom from etermity, and by him God
does now in these last days speak to us. The history of
Moses leaves him buried in the plains of Moab, and concludes
with the period of his government; but the history of our Sa-
viour leaves him sitting at the right hand of the Majesty on
high, and we are assured that of the increase of his government
and peace there shall be no end. The apostle, in his epistle to
the Hebrews, largely proves the pre-eminence of Christ above
Moses, as a good reason why we that are Christians should be
obedient, faithful, and constant, to that holy religion which
we make profession of. God, by his grace, make us all set
e - 517
AN
Ex POSITION,
PRACTICAL OBSERVATIONS.
OF THE BOOK OF
Jos H U A.
... We have now before us the history of the Jewish nation, in this book, and those that follow it to the end of the book of
Esther. These books, to the end of the books of the Kings, the Jewish writers, call, the first book of the prophets, to bring
* “them within the distribution of the books of the Old Testament, into the law, the prophets, and the Chetubim, or Hagio-
#grapha, Luke xxiv. 44. The rest they make part of the Hagiographa. For though history is their subject, it is justly sup-
ºposed that prophets were their penmen ; to those books that are purely and properly prophetical the name of the prophet is
prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical
books, it is probable, were collections of the authentic records of the nation, which some of the prophets (the Jewish church
was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the
: service of the church to the end of the world; as their other officers, so their Historiographers, had their authority from
Heaven. It should seem that though the substance of the several histories was written when the events were fresh in
... memory, and written under a divine direction, yet that under the same direction, they were put into the form in which we
... now have them, by some other hand, long afterward, probably all by the same hand, or about the same time. The grounds
• * of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher, Josh. x. 13. and 2 Sam. i.
18. and the Chronicles of the Kings of Israel and Judah often ; and the Books of Gad, Nathan, and Iddo. 2. Because the
days when the things were done, are spoken of sometimes as days long since passed ; as, 1 Sam. ix. 9. He that is now called
a prophet, was then called a seer. And, 3. Because we so often read of things remaining unto this day, as stones, Josh. iv. 9;
vii. 26; viii. 29; x. 27. 1 Sam. vi. 18. Names of places, Josh. v. 9; vii. 26. Judg. i. 26; xv.19; xviii.,12. 2 Kings
xiv. 7. Rights and possessions, Judg. i. 21. 1 Sam. xxvii. 6. Customs and usages, 1 Sam. v. 5. 2 Kings xvii. 41. Which
'clauses have been since added to the history by the inspired collectors, for the confirmation and illustration of it to those of
their own age. And if one may offer a mere conjecture, it is not unlikely that the historical books to the end of the Kings
<were put together by Jeremiah the prophet a little before the captivity, for it is said of Ziklag, 1 Sam. xxvii. 6. it pertains to
“the kings of Judah (which style began after Solomon, and ended in the captivity) unto this day : And it is still more proba-.
“ble that those which follow, were put together by Ezra the seribe, some time after the captivity. However, though we are
“in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God,
which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.—In the five
, books of Moses we had a very full account of the rise, advance, and constitution, of the Old-Testament church, the family
out of which it was raised, the promise, that, great charter by which it was incorporated, the miracles by which it was built
up, and the laws and ordinances by which it was to be governed. From which one would conceive an expectation of its
character and state very different from what we find in this history. A nation that had statutes and judgments so righteous,
one would think, should have been very holy; and that had promises so rich, should have been very happy. But, alas! a.
great part of the history is a melancholy representation of their sins and miseries, for the law made nothing perfect ; that
was to be done by the bringing in of a better hope. And yet if we compare the history of the Christian church with its
constitution, we shall find the same cause for wonder, so many have been its errors and corruptions ; for neither does the.
Gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state. .
Ii. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain.”
However that be, it is written concerning him, and if any other wrote, it was collected out of his journals, or memoirs. It
contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1.
In their entrance into Canaan, ch. i. to v. 2. In their conquest of Canaan, ch. vi. to xii. 3. In the distribution of the land
of Canaan among the tribes of Israel, ch. xiii. to xxi., 4. In the settlement and establishment of religion among them, ch.
xxii. to xxiv. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public
trust. But that is not all the use that is to be made of this history; we may see in it, (1.) Much of God and his providence ;
his power in the kingdom of nature ; his justice in punishing the Canaanites when the measure of their iniquity was full ;
his faithfulness to his covenant with the patriarchs; and his kindness to his people Israel, notwithstanding their provoca-
tions. We may see him as the Lord of Hosts determining the issues of war, and as the Director of the lot, determining the
bounds of men's habitations. (2.) Much of Christ and his grace. Though Joshua is not expressly mentioned in the New
Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also an-
other type of him, Joshua the high priest, Zech. vi. 11, 12. The LXX. giving the name of Joshua a Greek termination,
call him all along, "Inges, Jesus, and so he is called, Acts vii. 45. and Heb. iv. 8. Justin Martyr, one of the first writers of
the Christian church, (Dialog. cum Tryph. p. mihi 300,) makes that promise, Exod. xxiii. 20. Mine angel shall bring thee
into the place I have prepared, to point at Joshua ; and these words, My name is in him, to refer to this, this his name should
be the same with that of the Messiah ; it signifies, He shall suve. Joshua saves God’s people from the Canaanites; our
Lord Jesus saves them from their sins. Christ, as Joshua, is the Captain of our Salvation, a Leader and Commander of the
people, to tread Satan under their feet, and to put them in possession of the heavenly Canaan, and to give them rest, which
(it is said, Heb. iv. 8.) Joshua did not.
4: * Patrick and Dr. Lightfoot differ on this point The former thinks it was written by Joanua, the latter by Phing nas.
fº
518
*
BEFort E CIIItſST, 1451.
Joshua directed and cncouraged. .
Josh UA, I.
CHAP. I.
#7e book begins with the history, not of Joshua's life, (many remarkable
passages of that we had before ºn the books of Moses,) but of his reign
and government. In this chapter, I. God appoints him in the stead of
Moses, gives him an ample commission, ſult instructions, and great
encouragements, v. 1–9. II. He accepts the government, and addresses
himself immediately to the business of it, giving orders, ſo the officers of
the people in general, v. 10, 11. And particularly to the two tribes and
a half, v. 12—is. III. The people agree to it, and lake gn oaſh of
fealty to him, º. 16–18. A reign which thus began with God, could not
but Öe honourable to the prince, and comfortable to the subject. . The last
words of Moses are still verified, Happy art thou, O Israel! who is
like unto thee, G →eople? Deut. xxxiii. 39. -
g NATOW after the death of Moses the servant of
N the Lo Rd it came to pass, that the LORD
spake unto Joshua the son of Nun, Moses’ minister,
saying, 2 Moses my servant is dead; now therefore
arise, go over this Jordan, thou, and all this people,
sunto the land which I do give to them, even to the
children of Israel. 3 Every place that the sole of
your foot shall tread upon, that have I given unto
you, as I said unto Moses. 4. From the wilderness
and this Lebanon, even unto the great river, the
river Euphrates, all the land of the Hittites, and
aunto the great sea toward the going down of the sun,
shall be your coast. 5 There shall not any man be
able to stand before thee all the days of thy life: as
J was with Moses, so I will be with thee : I will not
(fail thee, nor forsake thee. 6 Be strong and of a
.good courage; for unto this people shalt thou divide
for an inheritance the land, which I sware unto their
fathers to give them. 7 Only be thou strong and
very courageous, that thou mayest observe to do ac-
cording to all the law which Moses my servant corn-
imanded thee: turn not from it to the right hand or
to the left, that thou mayest prosper whithersoever
whou goest. 8 This book of the law shall not de-
part out of thy mouth ; but thou shalt meditate
therein day and night, that thou mayest observe to
do according to all that is written therein : for then
thou shalt make thy way prosperous, and then thou
•shalt have good success. 9 Have not I commanded
‘thee? Be strong and of a good courage ; be not
afraid, neither be thou dismayed : for the LORD thy
4God is with thee whithersoever thou goest.
Honour is here put upon Joshua, and great power lodged
cin his hand, by Him that is the fountain of honour and power,
and by whom kings reign ; instructions are given him by in-
*finite wisdom, and encouragements by the God of all conso-
tlation. God had before spoken to Moses concerning him,
Numb. xxvii. 18. But now he speaks to him, p. 1. probably,
as he spake to Moses, Lev. i. 1. out of the tabernacle of the
, congregation, where Joshua had with Moses presented himself,
ă)eut. xxxi. 14. to learn the way of attending there. Though
Eleazar had the breastplate of judgment, which Joshua was
-directed to consult as there was occasion, Numb. xxvii, 21.
yet, for his great encouragement, God here speaks to him im-
mediately, some think, in a dream or vision, (as Job. xxxiii.
15.) for though God has tied us to instituted ordinances, in
them to attend him, yet he has not tied himself to them, but
that he may, without them, make himself known to his people,
and speak to their hearts otherwise than by their ears.
Concerning Joshua's call to the government, observe here,
I. The time when it was given him, After the death of Moses.
As soon as ever Moses was dead, Joshua took upon him the
administration, by virtue of his solemn ordination in Moses's
dife-time; an interregnum, though but for a few days, might
"have been of ill consequence ; but, it is probable, that God
did not speak to him to go forward toward Canaan, till after
the thirty days of mourning for Moses were ended ; not, as
the Jews say, because the sadness of his spirit during those
sdays unfitted him for communion with God; (he sorrowed
‘not as one that had no hope ;) but by this solemn pause, and
a month's adjournment of the public councils, even now when
time was so very precious to them, God would put an honour
'upon the memory of Moses, and give time to the people not
only to lament their loss of him, but to repent of their miscar-
riages toward him during the forty years of his government.
II. The place º had been in before he was thus pre-
ministers.
ferred. He was Moses's minister, that is, an immediate at-
tendant upon his person and assistant in business. The LXX.
translate it unsºyos, a workman under Moses, under his direc-
tion and command. Observe, 1. He that was here called to
honour, had been long bred to business. Our Lord Jesus
himself took upon him the form of a servant, and then God
highly exalted him. 2. He was trained up in subjection, and
under command. Those are fittest to rule, that have learnt to
obey. 3. He that was to succeed Moses was intimately ac-
quainted with him, that he might fully know his doctrine and
manner of life, his purpose and long-suffering, (2 Tim; iii. 10.)
might take the same measures, walk in the same spirit, in the
same steps, having to carry on the same work. ...4. He was
herein a type of Christ, who might therefore be called Moses's
Minister, because he was made under the law, and fulfilled
all the righteousness of it. &
III. The call itself that God gave him, which is very full.
1. The consideration upon which he was called to the go-
vernment; Moses my servant is dead, v. 2. All good men are
God's servants; and it is no disparagement, but an honour,
to the greatest of men to be so ; angels themselves are his
Moses was called to extraordinary work, was a
steward in God’s house, and in the discharge of the trusts
reposed in him, he served not himself but God who employed
him ; he was faithful as a servant, and with an eye to the Son,
as is intimated, Heb. iii. 5. where what he did is said to be
for a testimony of the things that should be spoken after ; God
will own his servants, will confess them in the great day.
But Moses, though God's servant, and one that could ill be
spared, is dead ; for God will change hands, to show that
whatever instruments he uses, he is not the d to any. Moses,
when he has done his work as a servant, dies and goes to rest
from his labours, and enters into the joy of his Lºrd. Observe,
God takes notice of the death of his servants. It is precious in
his sight, Ps. cxvi. 15
2. The call itself; Now therefore arise. (1.) Though Moses
is dead, the work must go on, therefore arise, and go about it.
Let not weeping hinder sowing, nor the withering of the most
useful hands be the weakening of ours ; for when God has
work to do, he will either find or make instruments fit to carry
it on. Moses the servant is dead, but God the Master is not,
he lives for ever. (2.) “ Because Moses is dead, therefore
the work devolves upon thee as his successor, for hereunto
thou wast appointed. Therefore there is need of thee to fill
up his place, Up, and be doing.” Note, [1..] The removal of
useful inen should quicken, survivors to be so much the more
diligent in doing good. Such and such are dead, and we must
die shortly, therefore let us work while it is day. [2.] It is a
great mercy to a people, if, when useful men are taken away
in the midst of their usefulness, others are raised up in their
stead to go on where they broke off. Joshua must arise to
finish what Moses began, thus the latter generations enter into
the labours of the former. And thus Christ, our Joshua, does
that for us which could never be done by the law of Moses,
justifies, Acts xiii. 39. and sanctifies, Rom. viii. 3. The life of
Moses made way for Joshua, and prepared the people for
what was to be done by him : thus the law is a schoolmaster
to bring us to Christ. And then the death of Moses made
room for Joshua : thus we are dead to the law of our first
husband, that we may be married to Christ, Rom. vii. 4.
3. The particular service he was now called out to. “Arise,
go over this Jordan, this river, which you have in view, and on
the banks of which you lie encamped.” This was a trial to
the faith of Joshua, whether he would give orders to make
preparation for passing the river, when there was no visible
way of getting over it, at least, not at this place and at this
time, when all the banks were overflown, ch. iii. 15. He had no
pontons or bridge of boats by which to convey them over, and
yet he must believe, that God having ordered them over,
would open a way for them. Going over Jordan was going
into Canaan ; thither Moses might not, could not, bring
them, JDeut. xxxi. 2. Thus the honour of bringing the many
sons to glory is reserved for Christ the Captain of our Salvation,
Heb. ii. 10.
4. The grant of the land of Canaan to the children of Israel
is here repeated, p. 2–4. I do give it them. To the patriarchs
it was promised, I will give it, but now that the fourth genera-
tion was expired, the iniquity of the Amorites was full, and
the time was come for the performance of the promise, it is
actually conveyed, and they are put in possession of that
which they had long been in expectation of, “I do give it,
enter upon it, it is all your own, nay, v. 3. I have given it ;
though it be yet unconquered, it is as sure to you as if it were
in your hands.” Observe, (1.) The persons to whom the con-
veyance is made, to them, ever, to the children of Israel, v. 3.
BEFORE CIIRIST, 1451.
Joshua directed and encouraged.
JOSHUA, I.
because they are the seed of Jacob, who was called Israel
then when this promise was made to him, Gen. xxxv. 10, 12.
The children of Israel, though they had been very provoking
in the wilderness, yet for their fathers' sakes should have the
entail preserved. And it was the children of the murmurers
that God said should enter Canaan, Numb. xiv. 31. (2.)
The land itself that is conveyed, from the river Euphrates
eastward to the Mediterranean sea westward, v. 4.
never replenished all the country within the bounds here
mentioned ; yet had they been obedient, God would have
given them this and much more. Out of all these countries,
and many others, there were in process of time proselytes to
the Jewish religion, as appears, Acts i. 5, &c. If their church
was enlarged, though their nation was not multiplied, it can-
not be said that the promise was of none effect. And if this
fº had not its full accomplishment in the letter, be-
ievers might thence infer that it had a further meaning, and
was to be fulfilled in the kingdom of the Messiah, both that of
grace and that of glory. (3.) The condition is here implied,
upon which this grant is made, in those words, as I said unto
Moses, that is, “upon the terms that Moses told you of many
a time ; if ye will keep my statutes, you shall go in and possess
that good land. Take it under those provisos and limitations,
and not otherwise. The precept and promise inust not be se-
parated.” (4.) It is intimated with what ease they should
gain the possession of this land, if it were not their own fault,
in these words, “Every place that the sole of your foot shall
1read upon (within the following bounds) shall be your own.
T}o but set your foot upon it, and you have it.”
5. The promises God here makes to Joshua for his encou-
ragement. (1.) That he should be sure of the presence of
God with him in this great work to which he was called ; c. 5.
“As I was with Moses to direct and strengthen him, to own
and prosper him, and give him success in bringing Israel out
of Egypt, and leading them through the wilderness, so I will
be with thee to enable thee to settle them in Canaan.” Joshua
was sensible how far he came short of Moses, in wisdom and
grace, but what Moses did, was done by virtue of the presence
of God with him ; and though Joshua had not always the
Same presence of mind that Moses had, yet if he had always
the same presence of God, he would do well enough. Note,
It is a great comfort to the rising generation of ministers and
christians, that the same grace which was sufficient for those
that went before them, shall not be wanting to them, if they
be not wanting to themselves in the improvement of it. It is
repeated here again, v. 9. “The Lord thy God is with thee as
a God of power, and that power engaged for thee whitherso-
ever thou goest. Note, Those that go where God sends
them, shall have him with them wherever they go, and they
need desire no more to make them easy and prosperous. (2.)
That the presence of God should never bà withdrawn from
him, I will not fail thee, nor forsake thee, v. 5. Moses had
assured him of this, Deut. xxxi. 8. that though he must now
leave him, God never would ; and here God himself confirms
that word of his servant Moses, (Isa. xliv. 26.) and engages
never to leave Joshua. We need the presence of God, not
only when we are beginning our work to set us in, but in the
progress of it to further us with a continual help. If that at
any time fail us, we are gone ; but this we may be sure of, that
the Lord is with us while we are with him. The promise here
made to Joshua is applied to all believers, and improved as
an argument against covetousness, Heb. xiii. 5. Be content
with such things as ye have, for he hath said, I will never leave
thee. (3.) That he should have victory over all the enemies
of Israel, v. 5. There shall not any man, that comes against
thee, be able to stand before thee. $4. There is no standing
before those that have God on their side ; If he be for us, who
can be against tas? God promises him clear success, the enemy
should not make any head against him ; and constant success,
all the days of his life; however it might be with Israel when
e. was gone, all his reign should be graced with triumphs.
What Joshua had himself encouraged the people with long
ago, Numb. xiv. 9. God here encourages him with. (4.) That
he should himself have the dividing of this land among the
people of Israel, v. 6. It was a great encouragement to him
in beginning this work, that he was sure to see it finished, and
his labour should not be in vain. Some make it areason why
he should arm himself with resolution, and be of good courage,
because of the bad character of the people whom he must
cause to inherit that land; he knew well what a froward dis-
Contented people they were, and how unmanageable they had
been in his predecessor's time ; let him therefore expect vexa-
tion from them and be of good courage.
6. The charge and command he gives to Joshua, which is,
* e - & Though
their sin cut them short of this large possession, and they
* —-sº
(1.) That he conform himself in every thing to the law of
God, and make that his rule, v. 7, 8. God does as it were put,
the book of the law into Joshua’s hand ; as when Joash was.
crowned they gave him the testimony, 2 Kings xi. 12. And
concerning this book, he is charged, [1..] To meditate therein.
day and night, that he might understand it, and have it ready
to him upon all occasions. If ever any man’s business might:
have excused him from meditation, and other acts of devotion,
one would think Joshua’s might at this time; it was a great;
trust that was lodged in his hands, the care of it was enough
to fill him, if he had ten souls, and yet he must find time and
thoughts for meditation. Whatever affairs of this world we
have to mind, we must not neglect the one thing needful.
[2.] Not to let it depart out of his mouth, that is, all his
orders to the people, and his judgments upon appeals made
to him, must be consonant to the law of God ; upon all occa-
sions he must speak according to this rule ; Isa. viii.20. Joshua,
was to maintain and carry on the work that Moses had be-
gun, and therefore he must not only complete the salvation.
Moses had wrought for them, but must uphold the holy reli-
gion he had established among them. There was no occasion
to make new laws, but that good thing which was committed to
him, he must carefully and faithfully keep, 2 Tim. i. 14. [3.}.
He must observe to do according to all this law. To this.
end he must meditate therein, not for contemplation sake only,
or to fill his head with notions, or that he might find something
to puzzle the priests with, but that he might both as a manº
and as a magistrate observe to do according to what was writ-
ten therein ; and several things were written there, which had.
particular reference to the business he had now before him,
as the laws concerning their wars, the destroying of the Ca-
naanites, and the dividing of Canaan, &c. these he must re-
ligiously observe. Joshua was a man of great power and au-
thority, yet he must himself be under command, and do as he
is bidden. No man’s dignity or dominion, how great soever,
sets him above the law of God. Joshua must not only govern.
by law, and take care that the people observe the law, but he.
must observe it himself, and so by his own example maintain.
the honour and power of it. First, He must do what was.
written; it is not enough to hear and read the word, to com-
mend and admire it, and know and remember it, to talk and
discourse of it, but we must do it. Secondly, He must do ac-
cording to what was written, exactly observing the law as his.
copy, and doing, not only that which was there required, but
in all circumstances according to the appointment. Thirdly,
He must do according to all that was written, without excep-
tion or reserve, having a respect to all God’s commandments,
even those which are most displeasing to flesh and blood.
Fourthly, He must observe to do so, observe the checks of con-
science, the hints of providence, and all the advantages of
opportunity : careful observance is necessary to universal obe-
dience. Fifthly, He must not turn from it, either in his own.
practice, or in any act of government, to the right hand or to:
the left, for there are errors on both hands, and virtue is in the
mean. Sixthly, He must be strong and courageous, that he
may do according to the law. So many discouragements there
are in the way of duty, that those who will proceed and per-
severe in it, must put on resolution. And (lastly) to encou-
rage him in his obedience, he assures him, that then he shalk
do wisely, (as it is in the margin, ) and make his waſ prosperous,
v. 7.8. They that make the word of God their rule, and con-
scientiously walk by that rule, shall both do well and speed:
well ; it will furnish them with the best maxims by which to
order their conversation, Ps. cxi. 10. And it will entitle
them to the best blessings; God shall give them the desire of
their heart. - .
(2.) That he encourage himself herein with the promise and
presence of God, and make those his stay, v. 6. Be strong
and of a good courage. And again, v. 7. as if this was the one
thing needful, only be strong and very courageous. And he
concludes with this, v. 9. Be strong and of a good courage ; be
not afraid, neither be thou dismayed. Joshua had long since
signalized his valour, in the war with Amalek, and in his dis-
sent from the report of the evil spies, and yet God sees fit thus
to inculcate this precept upon him. Those that have grace,
have need to be called upon again and again to exercise grace
and to improve in it. Joshua was humble and low in his own
eyes, not distrustful of God, and his power, and promise, but
diffident of himself, and of his own wisdom, and strength, and
sufficiency for the work, especially coming after so great 3.
man as Moses; and therefore God repeats this so often, “Be
strong and of a good courage; let not the sense of thine own
infirmities dishearten thee, God is all-sufficient. Have not I
commanded thee? [1..]. “I have commanded the work to be
done, and therefore it shall be done, how invincible soever the
#2
BEFORE CHRIST, 1451.
People prepare to pass over Jordan.
JOSHUA, I.
difficulties may seem that lie in the way.” Nay, [2.] “I have
commanded, called, and commissioned, thee to do it, and
therefore will be sure to own thee and strengthen thee, and
bear thee out in it.” Note, When we are in the way of our
duty, we have reason to be strong and very courageous ; and
it will help very much to animate and embolden us, if we
keep our eye upon the divine warrant, and hear God saying,
“ Have not l commanded thee ? I will therefore help thee,
succeed thee, accept thee, reward thee.” Our Lord Jesus,
as Joshua here, was borne up under his sufferings by a regard
to the will of God, and the commandment he had received from
his Father, John x. 18. -
10 Then Joshua commanded the officers of the
people, saying, 11 Pass through the host, and
command the people, saying, Prepare you victuals;
for within three days ye shall pass over this Jordan,
to go in to possess the land, which the LoRD your
God giveth you to possess it. 12 And to the Reu-
benites, and to the Gadites, and to half the tribe of
Manasseh, spake Joshua, saying, 13 Remember
the word which Moses the servant of the LORD com-
manded you, saying, The Lo RD your God hath
given you rest, and hath given you this land. 14
Your wives, your little ones, and your cattle, shall
remain in the land which Moses gave you on this
side Jordan ; but ye shall pass before your brethren
armed, all the mighty men of valour, and help them,
15 Until the LoRD hath given your brethren rest,
as he hath given you, and they also have possessed
the land which the Lord your God giveth them:
then ye shall return unto the land of your possession,
and enjoy it, which Moses, the Lo RD’s servant, gave
you on this side Jordan, toward the sun-rising.
Joshua, being settled in the government, immediately ap-
plies himself to business; not to take state or to take his plea-
sures, but to further the work of God among the people over
which God had set him. As he that desires the office of a
minister, (1 Tim. iii. 1.) so he that desires the office of a ma-
ſº desires a work, a good work; neither is preferred to
€ 1Clie,
I. He issues out orders to the people to provide for a march ;
and they had been so long encamped in their present post,
that it would be a work of some difficulty to decamp. The
officers of the people that commanded under Joshua in their
respective tribes and families, attended him for orders, which
they were to transmit to the people. Inferior magistrates are
as necessary and as serviceable to the public good in their
Fº as the supreme magistrate in his. What would Joshua
ave done without officers? We are therefore required to be
subject, not only to the king as supreme, but to governors, as to
them that are sent by him, 1 Pet. ii. 13, 14. By these officers,
1. Joshua gives public notice, that they were to pass over Jor-
dan within three days. These orders, I suppose, were not
given till after the return of the spies that were sent to bring
an account of Jericho, though the story of that affair follows,
ch. ii. And perhaps that was such an instance of his jealousy,
and excessive caution, as made it necessary that he should
be so often bidden as he was, to be strong and of a good
courage. Observe with what assurance Joshua says it to the
people, because God had said to him, Ye shall pass over Jordan,
and shall possess the land. We greatly honour the truth of
God, when we stagger not at the promise of God. 2. He
gives them directions to prepare victuals, not to prepare trans-
port vessels; he that bore them out of Egypt upon eagles’
Wings, would in like manner bear them into Canaan; to bring
them to himself, Exod. xix. 4. But those that were minded
to have other victuals beside the manna, which had not yet
ceased, must prepare it, and have it ready against the time
appointed. Perhaps, though the manna did not quite cease
till they were come into Canaan, ch. v. 12. yet since they were
come into a land inhabited, (Exod. xvi. 35.) where they might
be furnished in part with other provisions, it did not fall so
plentifully, nor did they gather so much as when they had it
first given them in the wilderness, but decreased gradually,
and therefore, they are ordered to provide other victuals, in
which perhaps were included all other things necessary to
their march. And some of the Jewish writers Considering that
having manna, they needed not to provide other victuals,
understand it figuratively, that they must repent of their sins,
and make their peace with God, and resolve to live a new life,
VoI. I. 3 x - st
that they might be ready to receive this great favour. See
Exod. xix. 10, 11.
II. He reminds the two tribes and a half of the obligation,
they were under to go over Jordan with their brethren, though
they left their possessions and families on this side. Interest
would make the other tribes glad to go over Jordan, but in
these it was an act of self-denial, and against the grain :
therefore it was needful to produce the agreement which,
Moses had made with them, when he gave them their posses--
sion before their brethren, v. 13. Remember the word which,
Moses commanded you. Some of them perhaps were ready to:
think now that Moses was dead, who they thought was too
hard upon them in this matter, they might find some excuse.
or other to discharge themselves from this engagement, or
might prevail with Joshua to dispense with them ; but he
holds them to it, and lets them know, though Moses wag.
dead, his commands and their promises were still in full
force. He reminds them, 1. Of the advantages, they had
received in being first settled ; “ The Lord your God hath
given you rest, given your minds rest, you know what you,
have to trust to, and are not as the rest of the tribes, waiting
the issue of the war first and then of the lot. He has also
given your families rest, your wives and children, whose
settlement is your satisfaction. He has given you rest, by
giving you this land, this good land, which you are in full
and quiet possession of.” Note, When God by his provi-
dence has given us rest, we ought to consider how we may
honour him with the advantages of it, and what service we
may do to our brethren who are unsettled, or not so well:
settled as we are. When God had given David rest, (2 Sam.
vii. 1.) see how restless he was till he had found out a habi-
tation for the ark, Ps. cxxxii. 4, 5. When God has given us.
rest, we must take heed of slothfulness, and of settling upon
our lees. 2. He reminds them of their agreement to help
their brethren in the wars of Canaan, till God had in like
manner given them rest, v. 14, 15. This was, (1.) Reason-
able in itself: so closely were all the tribes incorporated,
that they must needs look upon themselves as members one of
another. (2.) It was enjoined them by Moses, the servant
of the Lord ; he commanded them to do this, and Joshua his
successor would see his commands observed. (3.) It was the
only expedient they had to save themselves from the guilt of
a great sin in settling on that side Jordan, a sin which would
one time or other find them out, Numb. xxxii. 23. (4.) It
was the condition of the grant Moses had made them of the
land they were possessed of, so that they could not be sure of
a good title to, or a comfortable enjoyment of, the land of
their possession, as it is here called, v. 15. if they did not fulfil
the condition. (5.) They themselves had covenanted and
agreed thereunto, Numb. xxxii. 25. Thy servants will do ag.
my lord commandeth. Thus we all lie under manifold obliga-
tions to strengthen the hands one of another, and not to seek
our own welfare only but one another’s.
16 And they answered Joshua, saying, All that
thou commandest us we will do, and whithersoever
thou sendest us we will go. 17 According as we
hearkened unto Moses in all things, so will we
hearken unto thee: only the Lo RD thy God be with
thee, as he was with Moses. 18 Whosoever he be that
doth rebel against thy commandment, and will not
hearken unto thy words in all that thou commandest
him, he shall be put to death : only be strong and
of a good courage.
This answer was given not by the two tribes and a half only,
(though they are spoken of immediately before,) but by the
officers of all the people, (v. 10.) as their representatives, con-
curring with the divine appointment, by which Joshua was
set over them, and they did it heartily, and with a great deal
of cheerfulness and resolution.
1. They promise him obedience, v. 16. not only as subjects
to their prince, but as soldiers to their general, of whose par-
ticular orders they are to be observant; he that hath soldiers.
wnder him, saith to this man, Go, and he goeth ; and to another,
Come, and he cometh ; Matt. viii. 9. Thus the people of Israel:
here engage themselves to Joshua, “All that thow commandest
ws to do we will readily do, without murmuring or disputing;
and whithersoever thou sendest us, though upon the most
difficult and perilous expedition, we will go.” We must thus
swear allegiance to our Lord Jesus, as the Captain of our
salvation, and bind ourselves to do what he commands us by
his word, and to go whither he sends us by his providence.
And since Joshua, being humbly conscious to himself how
far short he came of Moses, feared he shº not have such
521
BEFoRE CHRIST, 1451.
Joshua sends out spies.
J OSHUA, II.
influence upon the people, and such an interest in them, as
Moses had, they here promise that they would be as obedient
to him as ever they had been to Moses, v. 17. To speak truth,
they had no reason to boast of their obedience to Moses, he
had found them a stiff-necked people, Deut. ix. 24. But they
mean that they would be as observant of Joshua as they should
have been, and as some of them were, (the generality of them .
at least sometimes,) of Moses. Note, We must not so magnify
them that are gone, how eminent soever they were, either in
the magistracy or in the ministry, as to be wanting in the
honour and duty we owe to those that survive and succeed
them, though in gifts they may come short of them. Obe-
dience for conscience' sake will continue, though Providence
change the hands by which it rules and acts. -
2. They pray for the presence of God with him, v. 17. “Only
the Lord thy God be with thee, to bless and prosper thee, and
give thee success, as he was with Moses.” Prayers and sup-
plications are to be made for all in authority, 1 Tim. ii. 1, 2.
And the best thing we can ask of G
that they may have the presence of God with them; that will
‘make them blessings to us, so that in seeking this for them, we
Consult our own interest.
they would obey him as they had obeyed Moses, because they
believed (and in faith prayed) that God's presence would be
with him as it was with Moses. Those that we have reason
to think have favour from God, should have honour and respect
from us. Some understand it as a limitation of their obe-
‘dience; “We will obey only as far as we perceive the Lord
is with thee, but no further. While thou keepest close to God,
we will keep close to thee; hitherto shall our obedience come,
but no further.” But they were so far from having any sus.
ſpicion of Joshua’s deviating from the divine rule, that there
‘needed not such a proviso. - -
3. They pass an act to make it death for any Israelite to dis-
obey Joshua’s orders, or rebel against his commandment, v. 18.
f'erhaps, if such a law had been made in Moses's time, it
might have prevented many of the rebellions that were formed
against him, for most men fear the sword of the magistrate
‘more than the justice of God. Yet there was a special reason
for the making of this law, now that they were entering upon
the wars of Canaan, for in time of war the severity of military
discipline is more necessary than at other times. Some think
that in this statute they have an eye to that law concerning
the prophet God would raise up like unto Moses, which they
think, though it refer chiefly to Christ, yet takes in Joshua by
the way, as a type of him, that whosoever would not hearken
to him should be cut off from his people, Deut. xviii. 19. I will
require it of him.
4. They animate him to go on with cheerfulness in the work
£o which God had called him ; and, in desiring that he would
‘be strong and of a good courage, they do in effect promise him
‘that they would do all they could, by an exact, bold, and cheer-
ful observance of all his orders, to encourage him. It very
much heartens those that lead in a good work, to see those that
follow, follow with a good will. Joshua, though of approved
valour, did not take it as an affront, but as a great kindness,
“for the people to bid him be strong and of a good courage.
CHAP. II.
ºn this we have an account of the scouts that were employed to bring an
account to Joshua of the posture of the city of Jericho; Qbserve here, I.
- - - - ow Rahab received them, and pro-
How Joshua sent them, v. 1.
tected them, and told a lie for them, v. 2–7. so that they escaped out of
the hands of the enemy. III. The account she gave them of the present
posture of Jericho, and the panic-fear they were struck with upon the
approach of Israel, v, 8–11.
..her city, v. 12–21. Their safe return to Joshua, and the account
they gave him of their expedition, v. 22–24.
cerned in it, is twice celebrated in the New Testament, as a great be.
. Heb. xi. 31. and as one whose faith proved itself by good works,
ames ii. 25.
ł A ND Joshua the son of Nun sent out of Shittim
- two men to spy secretly, saying, Go view the
Hand, even Jericho.
an harlot’s house, named Rahab, and lodged there.
2 And it was told the king of Jericho, saying, Be-
hold, there came men in hither to-night of the chil-
‘dren of Israel, to search out the country. 3 And
the king of Jericho sent unto Rahab, saying, Bring
forth the men that are come to thee, which are en-
tered into thine house: for they be come to search
out all the country. 4 And the woman took the two
men, and hid them, and said thus, There came men
od for our magistrates, is,
A reason is here intimated, why
J. P. The bargain she made with them for
g tº e • , , y * * th — a t *
the security of herself and her relations in the ruin she saw coming upon em patiently
- And that which makes .
this story most remarkable, is, that Rahab, the person principally con-
And they went, and came into
unto me, but I wist not whence they were : 5 And
it came to pass, about the time of shutting of the
gate, when it was dark, that the men went out; whi-
ther the men went I wot not : pursue after them
quickly; for ye shall overtake them. 6 But she
had brought them up to the roof of the house, and
hid them with the stalks of flax, which she had laid
in order upon the roof. 7 And the men pursued
after them the way to Jordan, unto the fords : and
as soon as they which pursued after them were gone
out, they shut the gate. . . - . . . . .
In these verses we have, I. The prudence of Joshua, in
sending spies to observe this important pass, which was likely
to be disputed at the entrance of Israel into Canaan, v. 1.
Go view the land, even Jericho. Moses had sent spies, Numb.
xiii. (Joshua himself was one of them,) and it proved of ill
consequence : yet Joshua now sends spies, not as the former
were sent to survey the whole land, but Jericho only ; not to
bring the account to the whole congregation, but to Joshua
only ; who, like a watchful general, was continually project-
ing for the public good, and was particularly careful to take
the first step well, and not to stumble at the threshold. It was
not fit that Joshua should venture over Jordan, to make his
remarks incognito—in disguise, but he sends two men, two
young men (say the l_XX.) to view the land, that from their
report he might take his measures in attacking Jericho. Ob-
serve, 1. There is no remedy, but great men must see with
other people's eyes, which makes it very necessary that they
be cautious in the choice of those they employ, since so much
often depends on their fidelity. .2. Faith in God’s promise
ought not to supersede but encourage our diligence in the use
of proper means. Joshua is sure he has God with him, and
yet sends men before him. We do not trust God, but tempt
him, if our expectations slacken our endeavours. 3. See how
ready these men were to go upon this hazardous enterprise ;
though they put their lives in their hands, yet they ventured
in obedience to Joshua their general, in zeal for the service of
the camp, and in dependence upon the power of that God, who
being the keeper of Israel in general, is the Protector of every
particular Israelite in the way of his duty.
II. The providence of God, directing the spies to the house
of Rahab. How they got over Jordan we are not told, but into
Jericho they came, which was about seven or eight miles from
the river, and there seeking for a convenient inn, were directed
to the house of Rahab, here called a hurlot ; a woman that had
formerly been of ill fame, the reproach of which stuck to her
name, though of late she had repented and reformed. Simon
the leper, (Matt. xxvi, 6.) though cleansed from his leprosy,
wore the reproach of it in his name as long as he lived ; so
Rahab the harlot, and she is so called in the New Testament,
where both her faith and her good works are praised ; to teach
us, l. That the greatness of sin is no bar to pardoning mercy,
if it be truly repented of in time. We read of publicans and
| harlots entering into the kingdom of the Messiah, and being
| welcomed to all the privileges of that kingdom, Matt. xxi. 31.
| 2. That there are many, who before their conversion were very
wicked and vile, and yet afterward come to great eminence in
faith and holiness. 3. Even those that through grace have
repented of the sins of their youth, must expect to bear the
reproach of them, and when they hear of their old faults must
renew, their repentance; and as an evidence of that, hear of
God's Israel, for aught that appears, had but one friend, but
one well-wisher in all Jericho, and that was Rahab, a harlot.
God has often served his own purposes and his church's in-
terests by men of indifferent morals. Had these scouts gone to
any other house than this, they had certainly been betrayed
and put to death without mercy. But God knew where they
had a friend that would be true to them, though they did not,
and directed them thither. Thus that which seems to us most
contingent and accidental, is often overruled by the Divine
Providence to serve its great ends. . And those that faithfully
acknowledge God in their ways, he will guide them with his
eye. See Jer. xxxvi. 19, 26. * , ,
III. The piety of Rahab in receiving and protecting these
Israelites. Those that keep public-houses, entertain all
comers, and think themselves obliged to be civil to their guests.
But Rahab showed her guests more than common civility, and
went upon an uncommon principle in what she did ; it was
by faith that she received those with peace, against whom her
king and country had denounced war, Heb. xi. 31. 1. She
bid them welcome to her house, they lodged there, though it
522
BEFor E CIIRIsr, 1451.
Pahab conceals them.
JOSHUA, II.
appears by what she said to them, v. 9.. she knew both whence
they came, and what their business was. 2. Perceiving that
they were observed coming into the city, and that umbrage
was taken at it, she hid them upon the roof of the house,
which was flat, and covered them with stalks of flax, (v. 6.)
so that if the officers should come thither to search for them,
there they might lie undiscovered. By these stalks of flax, which
she herself had laid in order upon the roof to dry in the sun,
in order to the beating of it, and making it ready for the wheel,
it appears she had one Öf the good characters of the virtuous
women, however in others of them she might be deficient, that
she sought wool and flaw, and wrought willingly with her hands,
Prov. xxxi. 13. From which instance of her honest industry,
one would hope, that whatever she had been formerly, she was
not now a harlot. , 3. When she was examined concerning
them, she denied they were in her house, turned off the offi-
cers that had a warrant to search for them with a sham, and
so secured them. No marvel that the king of Jericho sent to
inquire after them, v. 2, 3. he had cause to fear when the enemy
was at his door, and his fear made him suspicious and jealous
of all strangers; he had reason to demand from Rahab that
she should bring forth the men to be dealt with as spies : but
Rahab not only disowned that she knew them, or where they
were, but, that no further search might be made for them in
the city, told the pursuers they were gone away again, and in
all probability might be overtaken, v.4, 5.
Now, (1.) We are sure this was a good work: it is canon-
1zed by the apostle, James ii. 25. where she is said to be jus-
‘tified by works, and this is instanced in that she received the
*nessengers, and sent them out another way, and she did it by
faith, such a faith as set her above the fear of man, even of
the wrath of the king. She believed, upon the report she had
heard of the wonders wrought for Israel, that their God was
the only true God, and that therefore their declared design
upon Canaan would undoubtedly take effect, and in this faith
she sided with them, protected them, and courted their favour.
Had she said, “I believe God is yours and Canaan yours,
but I dare not show you any kindness,” her faith had been
dead and inactive, and would not have justified her. But by
this it appeared to be both alive and lively, that she exposed
herself to the utmost peril, even of life, in obedience to her
faith. Note, Those only are true believers, that can find in
their hearts to venture for God ; and those that by faith take
the Lord for their God, take his people for their people, and
cast in their lot among them. They that have God for their
refuge and hiding-place, must testify their gratitude by their
readiness to shelter his people when there is occasion : let
&mine outcasts dwell with thee, Isa. xvi. 3, 4. And we must be
glad of an opportunity of testifying the sincerity and zeal of
Qur love to God, by hazardous services to his church and king-
dom among men.
But, (2.) There is that in it which it is not easy to justify,
and yet it must be justified, or else it could not be so good a
work as to justify her.
[1..] It is plain that she betrayed her
country by harbouring the enemies of it, and aiding those that
were designing its destruction, which could not consist with
her allegiance to her prince, and her affection and duty to the
community she was a member of. But that which justifies her
ºn this, is, that she knew the Lord had given them this land, v. 9.
knew it by the incontestable miracles God had wrought for
them, which confirmed that grant ; and her obligations to
God were higher than her obligations to any other. If she
knew God had given them this land, it would have been a sin .
to join with those that hindered them from possessing it. But
Since no such grant of any land to any people can now be
proved, this will by no means justify any such treacherous
Practices against the public welfare. [2.] It is plain that she
deceived the officers that examined her, with an untruth, That
she knew not whence the men were, that they were gone out,
that she knew not whither they were gone. What shall we
say to this " If she had either told the truth, or been silent,
she had betrayed the spies, and that had certainly been a
great Sin ; and it does not appear that she had another way of
concealing them, than by this ironical direction to the officers
to pursue them another way, which if they would suffer them.
selves to be deceived by, let them be deceived. None are
bound to accuse themselves, or their friends, of that which,
$hough inquired after as a crime, they know to be a virtue.
This case was altogether extraordinary, and therefore cannot
be drawn into a precedent; and that may be justified here,
which would be by no means lawful in a common case. Raº
hab knew by what was already done on the other side Jordan,
that no mercy was to be showed to the Canaanites, and from
**nce inferred, if mercy were not owing them, truth was not;
they that might be destroyed might be deceived. Yet divines
—-f
generally conceive that it was sin, which however admitted of
this extenuation, that being a Canaanite she was not better
taught the evil of lying ; but God accepted her faith and par-
doned her infirmity: however it was in this case, we are sure
it is our duty to speak every man the truth to his neighbour,
to dread and detest lying, and never to do evil, that evil, that
good may come of it, Rom. iii. 8. But God accepts what is
sincerely and honestly intended, though there be a mixture of
frailty and folly in it, and is not extreme to mark what we do
amiss. Some, suggest that what she said might possibly be
true of some other men.
8 And before they were laid down, she came up
unto them upon the roof; 9 And she said unto the
men, I know that the Lo RD hath given you the land,
and that your terror is fallen upon us, and that all
the inhabitants of the land faint because of you.
10 For we have heard how the Lo RD dried up the
water of the Red sea for you, when ye came out of
Egypt; and what ye did unto the two kings of the
Amorites, that were on the other side Jordan,
Sihon and Og, whom ye utterly destroyed. 11 And
as soon as we had heard these things, our hearts did
melt, neither did there remain any more courage in
any man, because of you ; for the Lo RD your God,
he is God in heaven above, and in earth beneath.
12 Now therefore, I pray you, swear unto me by the
LoRD, since I have showed you kindness, that ye
will also show kindness unto my father’s house,
and give me a true token : 13 And that ye will
save alive my father, and my mother, and my
brethren, and my sisters, and all that they have, and
deliver our lives from death. 14 And the men an–
swered her, Our life for yours, if ye utter not this
our business. And it shall be, when the Lo RD hath
given us the land, that we will deal. kindly and
truly with thee. 15 Then she let them down by a
cord through the window : for her house was upon
the town wall, and she dwelt upon the wall. 16 And
she said unto them, Get you to the mountain, lest
the pursuers meet you; and hide yourselves there
three days, until the pursuers be returned : and after-
ward may ye go your way. 17 And the men said
unto her, We will be blamelcss of this thine oath
which thou hast made us, swear. 18 Behold, when
we come into the land, thou shalt bind this line of
scarlet thread in the window which thou didst let us
down by ; and thou shalt bring thy father, and thy
mother, and thy brethren, and all thy father's house-
hold, home unto thee. 19 And it shall be, that
whosoever shall, go out of the doors of thy house into
the street, his blood shall be upon his head, and we
will be guiltless: and whosoever shall be with thee
in the house, his blood shall be on our head, if any
hand be upon him. 20 And if thou utter this our
business, then we will be quit of thine oath which
thou hast made us to swear. 21 And she said, Ac-
cording unto your words so be it. And she sent them
away, and they departed : and she bound the scarlet
line in the window. *
The matter is here settled between Rahab and the sples,
respecting the service she was now to do for them, and the
favour they were afterward to show to her. She secures them
on condition that they should secure her.
I. She gives them, and by them sends to Joshua and Israel,
all the encouragement that could be desired, to make their
intended descent upon Canaan. This was what they came
for, and it was worth coming for. Being got clear of the
officers, she comes up to them to the roof of the house where
they lay hid, finds them perhaps somewhat dismayed at the
peril they apprehended themselves in from the officers, and
scarcely recovered from the fright, but has that to say to them
which will give them abundant satisfaction. 1. She lets them
know that the report of the great things God had done for
them, was come to Jericho, v. 10. not only that they had an
account of their late victories obtained over the Amorites, in
o
523
BEFORE CHRIST, 1451.
Rahab conceals the spies.
JOSHUA, II.
g-r-
tne heighbouring country, on the other side the river, but that
their miraculous deliverance out of Egypt, and passage through
the Red sea, a great way off, and fortv years ago, were
remembered, and talked of afresh in Jericho, to the amaze-
ment of every body. Thus this Joshua and his fellows were
men wondered at, Zech. iii. 8. See how God makes his wonder-
jul works to be remembered, Ps. cxi. 4. so that men shall speak
of the might of his terrible acts, Ps. cxlv. 6. 2. She tells them
what impressions the tidings of these things had made upon
the Canaanites, your terror has fallen upon ws, v. 9.. our hearts
did melt, v. 11. If she kept a public house, that would give
her an opportunity of understanding the sense of various com-
panies, and of travellers from other parts of the country ; so
that they could not know this any way better than by her in-
formation ; and it would be of great use to Joshua and Israel
to know it, it would put courage into the most cowardly Israel-
ite to hear how their enemies were dispirited ; and it was easy
to conclude, that they who now fainted before them, would
infallibly fall before them ; especially because it was the ac-
complishment of a promise God had made them, that he
would lay the fear and dread of them upon all this land, Deut.
xi. 25. and so it would be an earnest of the accomplishment
of all the other promises God had made them. Let not the
stout man glory in his courage, any more than the strong man
in his strength, for God can weaken both mind and body.
Let not God's Israel be afraid of their most powerful enemies,
for their God can, when he pleases, make their most powerful
enemies afraid of them. Ilet none think to harden their hearts
against God and prosper, for he that made man’s soul, can at
any time make the sword of his terrors approach to it. 3.
She hereupon makes the profession of her faith in God and his
promise ; and perhaps there was not found so great faith, (all
things considered,) no, not in Israel, as in this woman of
Canaan. (1.) She believes God’s power and dominion over
all the world, v. 11. “Jehovah your God, whom you wor-
ship and call upon, is so far above all gods, that he is the
only true God; for he is God in heaven above and in earth be-
neath, and is served by all the hosts of both.” A vast dis-
tance there is between heaven and earth, yet both are equally
under the inspection and government of the great Jehovah.
Heaven is not above his power, nor earth below his cogniz-
ance. (2.) She believes his promise to his people Israel, v.
9. I know that the Lord hath given you the land. The king of
Jericho had heard as much as she had of the great things God
had done for Israel, yet he cannot infer from thence that the
Lord had given them this land, but resolves to hold it out
against them to the last extremity ; for the most powerful
means of conviction will not of themselves attain the end
without divine grace, and by that grace, Rahab the harlot,
who had only heard of the wonders God had wrought, speaks
with more assurance of the truth of the promise made to the
fathers, than all the elders of Israel had done who were eye-
witnesses of those wonders, many of whom perished through
unbelief of this promise. Blessed are they that have not seen,
# Met have believed ; so Rahab did ; O woman, great is thy
aith :
II. She engaged them to take her and her elations under
their protection, that they might not perish in the destruction
of Jericho, v. 12, 13. Now, 1. It was an evidence of the sin-
cerity and strength of her faith concerning the approaching
revolution in her country, that she was so solicitous to make
an interest for herself with the Israelites, and courted their
kindness. She foresaw the conquest of her country, and in
the belief of that bespoke in time the favour of the conquerors.
Thus Noah, being moved with fear, prepared an ark to the sav-
ing of his house, and the condemning of the world, Heb. xi. 7.
They who truly believe the divine revelation, concerning the
ruin of sinners, and the grant of the heavenly land to God’s
Israel, will give diligence to flee from the wrath to come, and
to lay hold on eternal life, by joining themselves to God and
to his people. 2. The provision she made for the safety of
her relations, as well as for her own, is a laudable instance of
natural affection, and an intimation to us in like manner to do
all we can for the salvation of the souls of those that are dear
to us, and, with ourselves, to bring them, if possible, into the
bond of the covenant. No mention is made of her husband
and children, but only her parents and brothers and sisters,
whom, though she was herself a housekeeper, she retained a
due concern for. 3. Her request that they would swear unto
her by Jehovah, is an instance of her acquaintance with the
only true God, and her faith in him, and devotion toward him,
one act of which is religiously to swear by his name. 4. Her
petition is very just and reasonable, that since she had pro-
tected them, they should protect her ; and since her kindness
to them extended ºhei people, for whom they were now ne-
*):
gociating, their kindness to her should take in all hers. Fº
was the least they could do for one that had saved their lives
with the hazard of her own. Note, Those that show mercy,
may expect to find mercy. Observe, She does not dernand
any preferment by way of reward for her kindness to them,
though they lay so much at her mercy that she might have
made her own terms, but only indents for her life, which in a
general destruction would be a singular favour. Thus God
promised Ebed-Melec, in recompence for his kindness to Je-
Iemiah, that in the worst of times he should have his life for a
prey, Jer. xxxix. 18. Yet this Rahab was afterward advanced
to be a princess of Israel, the wife of Salmon, and one of the
ancestors of Christ, Matt. i. 5. Those that faithfully serve
Christ and suffer for him, he will not only protect, but prefer,
and will do for them more than they are able to ask or think.
III. They solemnly engaged for her preservation in the com-
mon destruction, v. 14. “Our life for yours. We will take
as much care of your lives as of our own, and would as soon
hurt ourselves as any of you.” Nay, they imprecate God’s
judgments on themselves, if they should violate their promise
to her. She had pawned her life for theirs, and now they in
requital pawn their lives for hers, and (as, public persons}
with them they pawn the public faith and the credit of their
nation, for they plainly interest all Israel in the engagement
in those words, When the Lord has given us the land, meaning
not themselves only, but the people whose agents they were.
No doubt, they knew themselves sufficiently authorized to
treat with Rahab concerning this matter, and were confident
that Joshua would ratify what they did, else they had not
dealt honestly ; the general law, that they should make no
covenant with the Canaanites, (Deut. vii. 2.) did not forbid
them to take under their protection a particular person, that
was heartily come into their interests, and had done them
real kindnesses : The law of gratitude is one of the laws of
nature. Now observe here, e ºf sº *
1. The promises they made her. In general, “ We will deat
kindly and truly with thee, v. 14. We will not only be kind in
promising now, but true in performing what we promise ; and
not only true in performing just what we promise ; but kind in
out-doing thy demands and expectations.”. The goodness Q1
God is often expressed by his kindness and truth, (Ps. cxvii.
2.) and in both these we must be followers of him. In parti-
cular, “If a hand be upon any in the house with thee, his blood
shall be on our head, v. iQ. If hurt come through our careless-
ness to those whom we are obliged to protect, we thereby con-
tract guilt, and blood will be found a heavy load.”
2. The provisos and limitations of their promises. Though
they were in haste, and it may be in some confusion, yet we
find them very cautious in settling this agreement and the
terms of it, not to bind themselves to more than was fit for
them to perform. Note, Covenants must be made with care,
and we must swear in judgment, lest we find ourselves per-
plexed and entangled when it is too late gfter vows to make in-
quiry. They that will be conscientious in keeping their pro-
mises, will be cautious in making them, and perhaps may in-
sert conditions which others may think frivolous. .
Their promise is here accompanied with three provisos, and
they were necessary ones. They will protect Rahab, and all
her relations always, provided, (1.) That she tie the scarlet
cord with which she was now about to let them down, in the
window of her house, v. 18. This was to be a mark upon the
house, which the spies would take care to give notice of to the
camp of Israel, that no soldier, how hot and eager soever he
was in military executions, might offer any violence to the
house that was thus distinguished. This was like the blood.
sprinkled upon the door-post which secured the first-born from
the destroying angel, and being of the same colour, some allude
to this also, to represent the safety of believers, under the pro-
tection of the blood of Christ sprinkled on the conscience.
The same cord that she made use of for the preservation of
these Israelites, was to be made use of for her preservations.
What we serve and honour God with, we may expect he will
bless and make comfortable to us. (2.) That she should have
all those whose safety she had desired in the house with her.
and keep them there; and that at the time of taking the town,
none of them should dare to stir out of doors, p. 18, 19. This
was a necessary proviso, for Rahab’s kindred could not be dis;
tinguished any other way than by being in her distinguished
house; should they mingle themselves with their neighbours
there was no remedy, but the sword would devour one as wett
as another. It was a reasonable proviso, that since they were
saved purely for Rahab's sake, her house should have the
honour of being their castle; and that if they would not perſºn
with them that believed not, they should thus far believe the
certainty and severity of the ruin coming upon their city's as
T}EFoRE CHRIST, 1451,
The report of the spies.
JOSEIU A, III.
to retire into a place made safe by promise, as Noah into the
ark, and Lot into Zoar, and should save themselves from this
wntoward generation, by separating from them. It was likewise
a significant proviso, intimating to us that those who are added
to §. church that they may be saved, must keep close to the
society of “e faithful, and having escaped the corruption that
is wit ºne won d vn ough lust, must take heed of being again
entangled therein. (3.) That she should keep counsel, v. 14,
20. If thou witter this owr business, that is, “If thou betray us
when we are gone, or if thou make this agreement public, so
as that others tie scarlet lines in their windows, and so confound
us, then we will be quit of thine oath.” They are unworthy
of the secret of the Lord, that know not how to keep it to them-
‘selves when there is occasion.
IV. She then took effectual care to secure her new friends,
and sent them out another way, James ii. 25. Having fully
Junderstood the bargain they made with her, and consented to
it, v. 21. She then let them down by a cord over the city wall,
v. 15. the situation of her house befriending them herein.
Thus Paul made his escape out of Damascus, 2 Cor. xi. 33.
£he also directed them which way to go for their own safety,
being better acquainted with the country than they were, v.
16. She directs them to leave the high road, and abscond in
the mountains till the pursuers were returned, for till then they
could not safely venture over Jordan. Those that are in the
way of God and their duty, may expect that Providence will
protect them, but that will not excuse them from taking all
prudent methods for their own safety. God will keep us, but
;then we must not wilfully expose ourselves. Providence must
be trusted, but not tempted. Calvin thinks that their charge
to Rahab to keep this matter secret, and not to utter it, was
intended for her safety, lest she, boasting of her security from
the sword of Israel, should, before they came to protect her,
£all into the hands of the king of Jericho, and be put to death
for treason : thus do they prudently advise her for her safety,
as she advised them for theirs. And it is good advice, which
we should at any time be thankful for, to take heed to ourselves.
22 And they went, and came unto the mountain,
and abode there three days, until the pursuers were
returned : And the pursuers sought them throughout
all the way, but found them not. 23 So the two men
returned, and descended from the mountain, and
passed over, and came to Joshua the son of Nun, and
told him all things that befell them : 24 And they
said unto Joshua, Truly the LoRD hath delivered
into our hands all the land ; for even all the in-
habitants of the country do faint because of us.
We have here the safe return of the spies Joshua had sent,
and the great encouragement they brought with them to Israel
to proceed in their descent upon Canaan. Had they been
minded to discourage the people as the evil spies did that
Moses sent, they might have told them what they had ob-
served of the height and strength of the walls of Jericho, and
the extraordinary vigilance of the king of Jericho, and how
narrowly they escaped out of his hands: but they were of
another spirit, and depending themselves upon the divine pro-
mise, they animated Joshua likewise.
1. Their return in safety was itself an encouragement to
Joshua, and a token for good. That God provided for them so
good a friend as Rahab was, in an enemy's country, and that,
notwithstanding the rage of the king of Jericho, and the eager-
ness of the pursuers, they were come back in peace, was such
an instance of God's great care concerning them for Israel's
sake, as might assure the people of the divine conduct and
care they were under, which would undoubtedly make the
progress of their arms glorious. He that so wonderfully pro-
tected their scouts, would preserve their men of war, and
cover their heads in the day of battle.
2. The report they brought was much more encouraging, v.
24. “All the inhabitants of the country, though resolved to
stand it Gut, yet do faint because of us, they have neither wis-
dom to yieid, nor courage to fight;" whence they conclude,
“Truly the Lord has delivered into our hands all the land, it is
all our own, we have nothing to do, in effect, but to take pos-
session.” Sinners' frights are sometimes sure presages of their
fall. If we resist our spiritual enemies, they will flee before
us, which will encourage us to hope that in due time we shall
be more than conquerors.
CHAP. III.
Zhis chapter, and that which follows it, give us the history of Israel's
passing through Jordan into Canaan, and a very memorable history it is
Jºong after, they are bid fo remember, what God did for them between
Shittim, (whence they decamped, v. 1.) and Gilgal, where they new/
sign and token.
–º
pitched, ch. iv. 19. Mic. vi. 5. That they might know the righteous-
ness of the Lord. By Joshua's order they marched up to the river's
side, v. 1. and then almighty power led them through it. They passed
through the Hed sea unexpectedly, and in their flight by night, but they
have notice some time before of their passing through Jordan, and their
expectations raised. I. The people are directed to follow the ark, v.
2-4. II. They are commanded to sanctify themselves, v. 5. I.
The priests with the ark are ordered to lead the van, v. 6. IP. Joshua
is magnified and made commander-in-chief, v. 7, 8. P. Public notice
is given of what God is about to do for them, v. 9–13. , P.I. The thing
is done, Jordan is divided, and Israel brought safely through it, v.
14–13. This was the Lord's doing, and it is marvellous in our eyes.
l N}) Joshua rose early in the morning ; and
they removed from Shittim, and came to
Jordan, he and all the children of Israei, and lodged
there before they passed over. 2 And it came to
pass, after three days, that the officers went through
the host; 3 And they commanded the people, Say-
ing, When ye see the ark of the covenant of the
Lo RD your God, and the priests the Levites bearing
it, then ye shall remove from your place, and go
after it. 4 Yet there shall be a space between you
and it, about two thousand cubits by measure; come
not near unto it, that ye may know the way by which
ye must go : for ye have not passed this way hereto-
fore. 5 And Joshua said unto the people, Sanctify
yºurselves: for to-morrow the Lo RD will do wonders
among you. 6 And Joshua spake unto the priests,
saying, Take up the ark of the covenant, and pass
over before the people. And they took up the ark
of the covenant, and went before the people.
Rahab, in mentioning to the spies the drying up of the Red
sea, ch. ii. 10. as the report of which terrified the Canaanites
more than any thing else, intimates that they on that side the
water expected that Jordan, that great defence of their country,
would in like manner give way to them ; whether the Israelites
had any expectation of it, does not appear. God often did
things for them which they looked not for, Isa. lxiv. 3. Now
here we are told,
I. That they came to Jerdan and lodged there, v. 1. Though
they were not yet told how they should pass the river, and were
unprovided for the passing of it in any ordinary way, yet they
went forward in faith, having been told, ch. i. 11. that they
should pass it. We must go on in the way of our duty, though
we foresee difficulties, trusting God to help us through them,
when we come to them. Let us proceed as far as we can, and
depend on divine sufficiency for that which we find ourselves
not sufficient for. In this march Joshua led them, and part:-
cular notice is taken of his early rising ; as there is afterward
upon other occasions, ch. vi. 12; vii. 16; viii. 10. which inti-
mates how little he loved his ease, how much he loved his
business, and what care and pains he was willing to take in
it. Those that would bring great things to pass, must rise
early. Love not sleep, lest thow come to poverty. Joshua herein
set 9 good example to the officers under him, and taught them
to rise early, and to all that are in public stations especially
to attend continually to the duty of their place.
II. That the people were directed to follow the ark ; officers
were appointed to go through the host to give these directions,
v. 2. that every Israelite might know both what to do, and
what to depend upon.
1. They might depend upon the ark to lead them ; that is,
upon God himself, of whose presence the ark was an instituted
It seems, the pillar of cloud and fire was re-
moved, else that had led them, unless we suppose that that
now hovered over the ark, and so they had a double guide,
honour was put upon the ark, and a defence upon that glory.
It is called here the ark of the covenant of the Lord their God.
What greater encouragement could they have than this, That
the Lord was their God, a God in covenant with them 2 Here
was the ark of the covenant ; if God be ours, we need not to
fear any evil. He was nigh to them, present with them, went
before them : What could come amiss to them that were thus
guided, thus guarded ? Formerly, the ark was carried in the
midst of the camp, but now it went before them to search out
a resting-place for them, Numb. x. 33. and, as it were, to give
them livery and seisin of the promised land, and put them in
possession of it. In the ark the tables of the law were; and
over it the mercy-seat, for the divine law and grace reigning
in the heart are the surest pledges of God’s presence and fa-
vour; and those that would be led to the heavenly Canaan,
must take the law of God for their guide, (if thow wilt enter
into life, keep the commandments,) and have the great Propi-
525,
#
DEFORE CHRIST, 1451.
JOSHUA, III. People prepare to pass over Jordan.
tiation in their eye, looking for the mercy of our Lord Jesus
Christ unto etermal life. . . . .
2. They might depend upon the priests and Levites, who
were appointed for that purpose to carry the ark before them.
The work of ministers is to hold forth the word of life, and to
take care of the administration of those ordinances which are
the tokens of God’s presence, and the instruments of his
power and grace ; and herein they must go before the people
of God in their way to heaven. -
3. The people must follow the ark. Remove from your place
and go after it ; (1.) As those that are resolved never to for-
sake it ; wherever God’s ordinances are, there we must be ;
if they flit, we must remove and go after them. (2.) As those
that are entirely satisfied in its guidance, that it will lead in
the best way to the best end ; and therefore, Lord, I will
follow thee whithersoever thow goest. This must be all their
care, to attend the motions of the ark, and follow it with an
implicit faith. Thus must we walk after the rule of the word,
and the direction of the Spirit in every thing, so shall peace
be upon us, as it now was upon the Israel of God. They must
follow the priests as far as they carried the ark, but no further;
so we must follow our ministers only as they follow Christ.
4. In following the ark, they must keep their distance, v. 4.
They must none of them come within a thousand yards of the
ark. (1.) They must thus express their awful and reverent
regard to that token of God’s presence, lest its familiarity with
them should breed contempt. This charge to them, not to
come near, was agreeable to that dispensation of darkness,
bondage, and terror: but we now through Christ have ac-
cess with boldness. (2.) Thus it was made to appear, that
the ark was able to protect itself, and needed not to be guard-
ed by the men of war, but was itself a guard to them. With
what a noble defiance of the enemy did it leave all its friends
half a mile behind, but the unarmed priests that carried it,
as perfectly sufficient for its own safety and theirs that follow-
ed it. (3.) Thus it was the better seen by those that were to
be led by it, that ye may know the way by which ye must go,
seeing it, as it were, chalked out or tracked by the ark. Had
they been allowed to come near it, they would have surround-
ed it, and none would have had the sight of it but those that
were close to it ; but as it was put at such a distance before
them, they would all have the satisfaction of seeing it, and
would be animated by the sight. And it was with good reason
that this provision was made for their encouragement, for ye
have not passed this way heretofore. This had been the cha-
racter of all their way through the wilderness, it was an un-
trodden path, but this especially through Jordan. While we
are here, we must expect and prepare for unusual events, to
pass ways that we have not passed before : and much more
when we go hence ; our way through the valley of the shadow
of death is a way we have not gone before, which makes it the
more, formidable.
presence we need not fear, that will furnish us with such
strength as we never had, when we come to do a work we
never did.
III. They were commanded to sanctify themselves, that
they might be prepared to attend the ark; and for this there
was good reason, for to-morrow the Lord will do wonders among
#.” v. 5. See how magnificently he speaks of God’s works,
he doeth wonders, and is therefore to be adored, admired, and
trusted in. See how intimately acquainted Joshua was with
the divine counsels, he could tell beforehand what God would
do, and when. See what preparation we must make to re-
ceive the discoveries of God’s glory and the communications
of his grace, we must sanctify ourselves. This we must do when
we are to attend the ark, and God by it is about to do wonders
among us ; we must separate ourselves from all other cares,
devote ourselves to God’s honour, and cleanse ourselves from
all filthiness of flesh and spirit. The people of Israel were
now entering into the holy land, and therefore must sanctify
themselves. God was about to give them uncommon instances
of his favour, which by meditation and prayer they must com-
pose their minds to a very careful observation of, that they
might give God the glory, and take to themselves the comfort,
of these appearances. -
IV. The priests were ordered to take up the ark and carry
it before the people, v. 6. It was the Levites’ work ordinarily
to carry the ark, Numb. iv. 15. But on this great occasion
the priests were ordered to do it.
commanded, went before the people, and did not think them-
selves disparaged, went before the people, and did not think them-
selves exposed; the ark, they carried, was both their honour
and their defence And now we may suppose that prayer of
Moses used, when the ark set forwärd, Numb. x. 35. Rise up,
Lord, and let thing gmies be scattered. Magistrates are here
* } *
But if we have the assurance of God’s
And they did as they were
instructed to stir up ministers to their work, and to make use
of their authority for the furtherance of religion ; ministers
must likewise learn to go before in the way of God, and not
to shrink or draw back when dangers are before them. They must
expect to be most struck at, but they know whom they have trusted.
7 And the Lord said unto Joshua, This day wiłł
I begin to magnify thee in the sight of all Israel,
that they may know that, as I was with Moses, so
I will be with thee. 8 And thou shalt command the
priests that bear the ark of the covenant, saying,
When ye are come to the brink of the water of Jor-
dan, ye shall stand still in Jordan. 9 And Joshua
said unto the children of Israel, Come hither, and
hear the words of the Lo Rp your God. , 10.And
Joshua said, Hereby ye shall know that the living
God is among you, and that he will without fail
drive out from before you the Canaanites, and the
Hittites, and the Hivites, and the Perizzites, and
the Gergashites, and the Amorites, and the Jebusites:
11 Behold, the ark of the covenant of the LORD of
all the earth passeth over before you into Jordan.
12 Now therefore take you twelve men out of the
tribes of Israel, out of every tribe a man. 13 And
it shall come to pass, as soon as the soles of the feet
of the priests that bear the ark of the Lo RD, the
Lord of all the earth, shall rest in the waters of Jor-
dan, that the waters of Jordan shall be cut off from
the waters that come down from above; and they
shall stand upon an heap, - -
We may observe here how God honours Joshua, and, by
this wondrous work he is about to do, designs to make Israef
know that he is their governor. And then, how Joshua honours
God, and endeavours by it to make Israel know that he is their
God. Thus those that honour God he will honour, and those
whom he has advanced, should do what they can in their
places to exalt him. - º
I. God speaks to Joshua to put honour upon him; v. 7, 8.
1. It was a great honour God did him that he spake to him,
as he had done to Moses from off the mercy-seat, before the
priests removed it with the ark. This would make Joshua
easy in himself and great among the people, that God was
pleased to speak so familiarly to him.
2. That he designed to magnify him in the sight of all Israel.
He had told him before he would be with him, ch. i. 5. that
comforted him, but now all Israel shall, see it, and that mag-
nified him. Those are truly great with whom God is, and whom
he employs and owns in his service. God magnified him, because
he would have the people magnify him. Pious magistrates
are to be highly honoured and esteemed as public blessings,
and the more we see of God with them, the more we should
honour them. By the dividing of the Red sea, Israel was
convinced that God was with Moses in bringing them out of
Egypt; therefore they are said to be baptized unto Moses in
the sea, 1 Cor. x. 2. And upon that occasion they believed
him, Exod. xiv. 31. And now by the dividing of Jordan,
they shall be convinced, that God is in like manner with
Joshua in bringing them into Canaan. God had magnified
Joshua before on several occasions, but now he began to
magnify him as the successor of Moses in the government.
Some have observed, it was at the banks of Jordan that God
| began to magnify Joshua, and at the same place he began to
magnify our Lord Jesus as Mediator; for John was baptizing
at Bethabara, the house of passage, and there it was, that
when our Saviour was baptized, it was proclaimed concerning
him, This is my beloved Son.
3. That by him he gave orders to the priests themselves,
though they were his immediate attendants, v. 8. Thou shalt
command the priests, that is, “ Thou shalt make known to
them the divine command in this matter, and take care that
they observe it, to stand still at the brink of Jordan while the
waters part, that it may appear to be at the presence of the
Lord, of the mighty God of Jacob, that Jordan is driven
back,” Ps. cxiv. 5, 7. God could have divided the river with-
out the priests, but they could not without him. The priests.
must herein set a good example to the people, and teach them
to do their utmost in the service of God, and trust him for
help in time of need. Y {
II. Joshua speaks to the people, and therein honours God.
1. He demands attention, v. 9. “Come hither to me,
as many as can come within hearing, and before you see
BEFORE CIIRIST, 1451.
The people pass over Jordan.
JOS II UA, III.
the works, hear the words of the Lord your God, that you may
Compare them together, and they may illustrate each other.”
He had commanded them to sanctify themselves, and there-
fore calls them to hear the word of God, for that is the ordi-
nary means of sanctification, John xvii. 17.
2. He now tells them at length, by what way they should
pass over Jordan, by the stopping of its stream, v. 13. The
waters of Jordan shall be cut off. God could by a sudden and
miraculous frost have congealed the surface, so that they
might all have gone over upon the ice; but that being a thing
sometimes done even in that country, by the ordinary power
of nature, (Job xxxviii. 30.) it would not have been such an
honour to Israel's God, nor such a terror to Israel's enemies;
it must therefore be done in such a way as had no precedent
but the dividing of the Red sea ; and that miracle is here re-
peated, to show that God has the same power to finish the
Salvation of his people, that he had to begin it, for he is the
4lpha and the Omega ; and that the Word of the Lord, (as the
Chaldee reads it, v. 7.) the essential eternal Word, was as
truly with Joshua as he was with Moses. And by the divid-
ing of the waters from the waters, and the making of the dry
land to appear which had been covered, God would remind
them of that which Moses by revelation had instructed them
in, concerning the work of creation, Gen. i. 6, 9. That by
what they now saw, their belief of that which they there read,
might be assisted, and they might know that the God whom
they worshipped, was the same God that made the world,
and that it was the same power that was engaged and employ!
ed for them.
3. The people having been directed before to follow the ark,
are here told that it should pass before them into Jordan, v. 11.
Qbserve, (1.) The ark of the covenant must be their guide.
During the reign of Moses, the cloud was their guide, but
How, in Joshua's reign, the ark ; both were visible signs of
God’s presence and presidency, but divine grace under the
Mosaic dispensation was wrapt up as in a cloud and covered
with a vail, while by Christ, our Joshua, it is revealed in the
ark of the covenant unvailed. (2.) It is called the ark of the
covenant of the Lord of all the earth. “He that is your God,
9. 9. in covenant with you, is the Lord of all the earth, has
both right and power to command, control, use, and dis.
pºse, of all nations, and of all creatures. He is the Lord of
all the earth, therefore he needs not you, nor can be benefited
by you ; therefore it is your honour and happiness to have him
in Covenant with you : if he be yours, all the creatures are at
Yºur service, and when he pleases, shall be employed for you.”
When we are praising and worshipping God as Israel's God,
and ours through Christ, we must remember that he is the
Lord Qf the whole earth, and reverence him and trust in him
accordingly. Some observe an accent in the original, which
they think directs us to translate it somewhat more emphati-
cally, Behold the ark of the covenant, even the ark of the Lord,
ºr eyeſ of the covenant of the Lord of all the earth. (3.) They
are told that the ark should pass before them unto Jordań, God
wºuld not appoint them to go any where, but where he him.
self would go before them, and go with them; and they might
safely venture, even into Jordan itself, if the ark of the coºl
nant led them. While we make God’s precepts our rule, his
Promises our stay, and his providence our guide, we need not
dread the greatest difficulties we may meet with in the way of
duty. That promise is sure to all the seed, Isa. xliii. 2. Whe,
thou passest through the waters, I will be with thee, and through
the rivers, they shall not overflow thee.
4. From what God was now about to do for them, he infers
an assurance of what he would yet further do. This he men-
tions, first, so much was his heart upon it, and so great a
Şātisfaction did it give him, p. 10. Hereby ye shall knºw that
the living God (the true Gód, and God of power, not one of
the dead gods of the heathen) is among yow, though you see
him not, nor are to have any image of him ; is among you to
give you law, secure your welfare, and receive your homage:
º, amºng you in this great undertaking now before you ; and
therefore you shall, nay, he himself will, without fail, drive
ºut from before you the Canaanites.” So that the dividing of
Jordan was intended to be to them, (1.) A sure token of Gödºs
presence with them ; by this they could not but know that God
ºds among them, unless their unbelief was as obstinate against
the most convincing evidence, as that of their fathers was,
who, presently after God had divided the Red seabefore them,
impudently asked, Is the Lord among ws, or is he mot ? Exod.
*Vii;.7: (2.) A sure pledge of the conquest of Canaan; if
the living God is among you, expelling he will expel (so the
Hebrew phrase is) from before you the Canaanites." He will do
tºertainly, and do it effectually. What should hinder him?
What can stand in his way, before whom rivers are divided,
and dried up ; The forcing of the lines was a certain presage
of the ruin of all their hosts: how could they stand their
ground when Jordan itself was driven back 2 When they
had not courage to dispute this pass, but trembled at the ap-
proach of the mighty God of Jacob, Ps. cxiv. 7. What oppo-
sition could they ever make after this This assurance which
Joshua here gives them, was so well grounded, as that it
would enable one Israelite to chase a thousand Canaanites,
and two to put ten thousand to flight: and it would be abun-
dantly strengthened by remembering the song of Moses, dic-
tated forty years before, which plainly foretold the dividing of
Jordan, and the influence it would have upon the driving out
of the Canaanites, Exod. xv. 15–17. The inhabitants of Ca-
maan shall melt away, and so be effectually driven out, they
shall be as still as a stone till thy people pass over, and then.
thou shalt bring them in and plant them. Note, God's glo-
rious appearances for his church and people, ought to be im-
proved by us for the encouragement of our faith and hope for
the future. As for God, his work is perfect. If Jordan's.
flood cannot keep them out, Canaan's force cannot turn them
out again.
5. He directs them to get twelve men ready, one of each
tribe, who must be within call, to receive such orders as Joshua
should afterward give them, v. 12. It does not appear that
they were to attend the priests, and walk with them when
they carried the ark, that they might more immediately be:
witnesses of the wonders done by it, as some think; but they
were to be at hand for the service they were called to, ch. iv.
4, &c.
14 And it came to pass, when the people removed.
from their tents, to pass over Jordan, and the priests.
bearing the ark of the covenant before the people ;
15 And as they that bare the ark were come unto.
Jordan, and the feet of the priests that bare the ark
were dipped in the brim of the water, (for Jordan
overfloweth all his banks all the time of harvest,) 16:
That the waters which came down from above stood
and rose up upon an heap very far from the city
Adam, that is beside Zaretan : and those that came
down toward the sea of the plain, even the salt sea,
failed, and were cut off: and the people passed over
right against Jericho. 17 And the priests that bare:
the ark of the covenant of the LORD stood firm on
dry ground in the midst of Jordan, and all the Israel-
ites passed over on dry ground, until all the people:
Were passed clean over Jordan.
Here we have a short and plain account of the dividing of
the river Jordan, and the passage of the children of Israek
through it. The story is not garnished with the flowers of
rhetoric, gold needs not to be painted; but it tells us, in short,.
matter of fact. w
1. That this river was now broader and deeper than usually
it was at other times of the year, v. 15. The melting of the:
Snow on the mountain of Lebanon, near which this river had,
its rise, was the occasion, that, at the time of harvest, barley-
harvest, which was the spring of the year, Jordan overflowed;
all his banks. This great flood, just at that time, (which Pro-
vidence might have restrained for once, or which he might
have ordered them to cross at another time of the year, ) very
much magnified the power of God and his kindness to Israel.
Note, Though the opposition given to the salvation of God’s:
people, have all imaginable advantages, yet God can and wilk
conquer it. Let the banks of Jordan be filled to the brink,
filled till they run over, it is as easy to Omnipotence to divide.
them, and dry them up, as if they were never so narrow, never
So shallow ; it is all one with the Lord. - s
2. That as soon as ever the feet of the priests dipped in the
brim of the water, the stream stopped immediately, as if a.
sluice had been made to dam it up, v. 15, 16. So that the
waters above swelled, stood on a heap, and ran back, and yet,
as it should seem, did not spread, but congealed; which un-
accountable rising of the river was observed with amazement
by those that lived upward upon it many miles off, and the
remembrance of it remained among them long after ; the waters.
on the other side this invisible dam ran down of course, and
left the bottom of the river dry as far downward, it is likely,
as they swelled upward. When they passed through the Red
Sea, the waters were a wall on either hand, here only on the
right-hand. Note, The God of nature can, when he pleases,
change the course of nature, and alter its properties, can turr,
fluids into solids, waters into standing rocks, as, on the contrary
527
3EFORE CHRIST, 1451.
The twelve stones set up.
JOSHUA, IV.
rocks into standing waters, to serve his own purposes. See
:Ps. cxiv. 5, 8. What cannot God do 2 What will he not do
for the perfecting of his people's salvation ? Sometimes he
cleaves the earth with rivers, Hab. iii.9. and sometimes, as here,
cleaves the rivers without earth. It is easy to imagine how,
when the course of this strong and rapid stream was arrested
on a sudden, the waters roared and were troubled, so that the
mountains seemed to shake with the swelling thereof, Ps. xlvi.
3. how the floods lifted their voice, the floods lifted up their
waves, while the Lord on high showed himself mightier than
the noise of these many waters, Ps. xciii. 3, 4, . With reference
to this, the prophet asks, Was the Lord displeased against the
rivers, was thine anger against the rivers? Hab. iii. 8. No,
Thou wentest forth for the salvation of thy people, v. 13. In
allusion to this, it is foretold among the great things God will
do for the Gospel-church in the latter days, that the great
river Euphrates shall be dried up, that the way of the kings of
the east may be prepared, Rev. xvi. 12. When the time is
come for Israel’s entrance into the land of promise, all diffi-
culties shall be conquered, mountains shall become plains, Zech.
iv. 7. and rivers become dry for the ransomed of the Lord to
pass over. When we have finished our pilgrimage through
this wilderness, death will be like this Jordan between us and
the heavenly Canaan, but the ark of the covenant has pre-
Joared us a way through it, it is the last enemy that shall be
destroyed. * -
3. That the people passed orer right against Jericho, which
was, (1.) An instance of their boldness, and a noble defiance
of their enemies; Jericho was one of the strongest cities, and
yet they dared to face it at their first entrance. (2.) It was
an encouragement to them to venture through Jordan, for
Jericho was a goodly city, and the country about it extremely
pleasant; and having that in view as their own, what diffi-
culties could discourage them from taking possession ? (3.)
It would increase the confusion and terror of their enemies,
who, no doubt, strictly observed their motions, and were the
.amazed spectators of this work of wonders. -
4. That the priests stood still in the midst of Jordan while
the people passed over, v. 17. There the ark was appointed to
be, to show that the same power that parted the waters, kept
them parted as long as there was occasion, and had not the
divine presence, of which the ark was a token, been their se-
curity, the water had returned upon them and buried them.
There the priests were appointed to stand still, (1.) To try
their faith, whether they could venture to take their post when
God assigned it them, with mountains of water over their
zleads: as they made a bold step when they set the first foot
into Jordan, so now they made a bold stand when they tar-
ried longest in Jordan ; but they knew they carried their own
protection with them. Note, Ministers in times of peril
should be examples of courage and confidence in the divine
goodness. (2.) It was to encourage the faith of the people,
that they might go triumphantly into Canaan, and fear no
evil, no not in this valley of the shadow of death, (for so the di-
vided river was,) being assured of God's presence which in-
terposed between them and the greatest danger, between them
and the proud waters, which otherwise had gone over their
souls. . Thus in the greatest dangers the sail.ts are comforted
with his rod and his staff, Ps. xxiii. 4.
CHAP. IV.
This chapter gives a further accosnt of the miraculous passage of Israel
through Jordan. I. The provision that was made at that time to pre-
serve the memorial of it, by twelve stones set up in Jordan, v. 9. and
other twelve stones taken up out of Jordan, v. I–8. II. The march of the
people through Jo; dan’s channel, the two tribes first, then all the people,
and the priests that bare the ark last, v. i0–14. III. The closing of
the waters again upon their coming up with the ark, v. 15.-19. IV. The
erecting of the monument in Gilgal, to preserve the remembrance of this
work of wonder to poslerity, v. 20–24. -
T ND it came to pass, when all the people were
clean passed over Jordan, that the Lo RD
Spake unto Joshua, saying, 2 Take you twelve men
out of the people, out of every tribe a man, 3 And
command ye them, saying, Take you hence out of
the midst of Jordan, out of the place where the
priests’ feet stood firm, twelve stones; and ye shall
‘carry them over with you, and leave them in the
Hodging place where ye shall lodge this night. 4
Then Joshua called the twelve men whom he had
prepared of the children of Israel, out of every tribe
a man : 5 And Joshua said unto them, Pass over
before the ark of the Lord your God into the midst
—º
of Jordan, and take you up every man of you a stone
upon his shoulder, according unto the number of
the tribes of the children of Israel : 6 That this
may be a sign among you, that when your children
ask their fathers in time to come, saying, What mean
ye by these stones? 7. Then ye shall answer them,
That the waters of Jordan were cut off before the
ark of the covenant of the Lo RD ; when it passed
over Jordan, the waters of Jordan were cut off: and
these stones shall be for a memorial unto the children
of Israel for ever. 8 And the children of Israel did
so as Joshua commanded, and took up twelve stones
out of the midst of Jordan, as the Lo RD spake unto
Joshua, according to the number of the tribes of the
children of Israel, and carried them over with them
unto the place where they lodged, and laid them
down there. 9 And Joshua set up twelve stones in
the midst of Jordan, in the place where the feet of the
priests which bare the ark of the covenant stood :
and they are there unto this day.
We may well imagine how busy Joshua and all the men of
war were, while they were passing over Jordan, when beside
their own marching into an enemy's country, and in the face
of the enemy, which could not but occasion them many
thoughts of heart, they had their wives, and children, and
families, their cattle, and tents, and all their effects, bag and
baggage, to convey by this strange and untrodden path, which
we must suppose either very muddy or very stony, trouble-
Some to the weak, and frightful to the timorous, the descent to
the bottom of the river, and the ascent out of it steep, so that
every man must needs have his head full of care and his hands
full of business, and Joshua more than any of them. And
yet in the midst of all his hurry, care must be taken to per-
petuate the memorial of this wondrous work of God, and this
care might not be adjourned to a time of greater leisure.
Note, How much soever we have to do of business for our-
Selves, and our families, we must not neglect or omit what we
have to do for the glory of God and the serving of his honour,
for that is our best business. Now,
. God gave orders for the preparing of this memorial.
Had Joshua done it without divine direction, it might have
looked like a design to perpetuate his own name and honour,
nor would it have commanded so sacred and venerable a re-
gard from posterity, as now, when God himself appointed it.
Note, God’s works of wonder ought to be kept in everlasting
remembrance, and means devised for the preserving of the
memorial of them. Some of the Israelites that passed over
Jordan, perhaps were so stupid, and so little affected with
this great favour of God to them, that they felt no concern to
have it remembered ; while others, it may be, were so much
affected with it, and had such deep impressions made upon
them by it, that they thought there needed no memorial of it
to be erected, the heart and tongue of every Israelite in every
age would be a living, lasting monument of it. But God,
knowing their frame, and how apt they had been soon to for-
get his works, ordered an expedient for the keeping of this in
remembrance to all generations, that those who could not, or
would not, read the record of it in the sacred history, might
come to the knowledge of it by the monument set up in re-
membrance of it, which the common tradition of the country
would be an explication of : it would likewise serve to cor-
roborate the proof of the matter of fact, and would remain a
standing evidence of it to those who in after-ages might ques-
tion the truth of it.
A monument is to be erected, and, 1. Joshua, as chief cap-
tain, must give directions about it, v. 1: When all the people
were clean passed over Jordan, not even the feeble, that were
the hindmost of them, left behind, so that God had done his
work completely, and every Israelite got safe into Canaan,
then God spake unto Joshua to provide materials for this mo-
nument. It is the pious conjecture of the learned Bishop
Patrick, that Joshua was gone into some place of retirement,
to return thanks immediately for this wonderful mercy, and
then God met him, and spake thus to him. Or, perhaps, it
was by Eleazar the priest, that God gave these and other
instructions to Joshua, for though he is not mentioned here,
yet when Joshua was ordained by the imposition of hands to
this great trust, God appointed that Eleazar should ask counse.
for him after the judgment of Urim, and at his word, Joshua,
and all the children of Israel, must go out and come in, Numb.
xxvii. 21. 2. One man out of each tribe, and he a chosen
528
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BEFoſte CHRIST, 1451.
The people pass over Jordan-
JOSHUA, IV.
man, must be employed to prepare materials for this monu-
‘ment, that each tribe might have the story told them by one
of themselves, and each tribe might contribute something to
the glory of God thereby, v. 2, 4. Out of every tribe a man.
Mot the Levites only, but every Israelite must, in his place,
Shelp to make known to the sons of men God's mighty acts, Ps.
"exlv. 12. The two tribes, though seated already in their pos-
session, yet sharing in the mercy, must lend a hand to the
‘memorial of it. 3. The stones that must be set up for this
*memorial, are ordered to be taken out of the midst of the
channel, (where, probably, there lay abundance of great
stones,) and as near as might be from the very place where
the priests stood with the ark, v. 3, 5. This intended monu-
ment deserved to have been made of stones curiously cut with
‘the finest and most exquisite art, but these stones out of the
‘bottom of the river were more natural and more apt indica-
'tions of the miracle ; let posterity know by this, that Jordan
was driven back, for these very stones were then fetched out
of it. In the institution of signs, God always chose that which
was most proper and significant, rather than that which is
pompous or curious ; for God hath chosen the foolish things of
...the world. These twelve men, after they got over Jordan, must
be sent back to the place where the ark stood, being permitted
to come near it, (which others might not,) for this service ;
pass over before the ark, v. 5. that is, “ into the presence of the
ark, which now stands in the midst of Jordan, and thence
fetch these stones.” 4. The use of these stones is here ap-
pointed for a sign, v. 6. a memorial, v. 7. They would give
occasion to the children to ask their parents in time to come,
. How came these stones thither ? Probably the land about was
\not stony ; but the parents would inform them, as they them-
selves had been informed, that in this place Jordan was di-
vided by the almighty power of God, to give Israel passage
into Canaan, as Joshua enlarges on this head, v. 22, &c.
II. According to these orders the thing was done.
1. Twelve stones were taken up out of the midst of Jordan,
and carried in the sight of the people to the place where they
had their head-quarters that night, v. 8. It is probable that
the stones they took were as big as they could well carry, and
..as near as might be of a size and shape. But whether they
went away with them immediately to the place, or whether
they staid to attend the ark, and kept pace with the solemn
procession of that, to grace its triumphant entry into Canaan,
is not certain. By these stones which they were ordered to
take up, God did, as it were, give them livery and seisin of
this good land, it is all their own, let them enter and take pos-
session ; therefore what these twelve did, the children of Israel
are said to do, v. 8. because they were the representatives of
their respective tribes. In allusion to this, we may observe,
that when the Lord Jesus, our Joshua, having overcome the
sharpness of death, and dried up that Jordan, had opened the
kingdom of heaven to all believers, he appointed his twelve
apostles, according to the number of the tribes of Israel, by
the memorial of the gospel to transmit the knowledge of this
to remote places and future ages.
2. Other twelvestones (probably much larger than the other,
for we read not that they were each of them one man's load)
were set up in the midst of Jordan, v. 9. piled up so high in a
heap or pillar, as that the top of it might be seen above water,
when the river was low, or seen in the water, when it was clear,
or at least the noise or commotion of the water passing over it
would be observable, and the bargemen would avoid it, as
they do a rock; some way or other, it is likely, it was discern-
:ble so as to notify the very place where the ark stood, and to
serve for a duplicate to the other monument, which was to be
“Set up on dry land in Gilgal, for the confirming of its testi-
mony, and the preserving of its tradition. The sign being
doubled, no doubt, the thing was certain.
10 For the priests which bare the ark stood in the
‘midst of Jordan, until every thing was finished that
the LORD commanded Joshua to speak unto the peo-
ple, according to all that Moses commanded Joshua :
and the people hasted and passed over. 11 And it
came to pass, when all the people were clean passed
over, that the ark of the Lo RD passed over, and the
priests, in the presence of the people, 12 And the
children of Reuben, and the children of Gad, and
half the tribe of Manasseh, passed over armed before
the children of Israel, as Moses spake unto them :
13 About forty thousand prepared for war passed
over before the Lord unto battle, to the plains of
Jºliº 14 On that day the ºne magnified Joshua
QL, is J Y
in the sight of all Israel; and they feared him, as
they feared Moses, all the days of his life. 15 And
the Lo RD spake unto Joshua, saying, 16 Command
the priests that bear the ark of the testimony, that
they come up out of Jordan. 17 Joshua therefore
commanded the priests, saying, Come ye up out of
Jordan. 18 And it came to pass, when the priests
that bare the ark of the covenant of the Lo R D were
come up out of the midst of Jordan, and the soles of
the priests’ feet were lifted up unto the dry land,
that the waters of Jordan returned unto their place,
and flowed over all his banks, as they did before.
19 And the people came up out of Jordan on the
tenth day of the first month, and encamped in Gil-
gal, in the east border of Jericho.
The inspired historian seems to be so well pleased with his
subject here, that he is loth to quit it, and is therefore very
particular in his narrative, especially in observing how closely
Joshua pursued the orders God gave him, and that he did
nothing without divine direction, finishing all that the Lord
had commanded him, (v. 10.) which is also said to be what
Moses commanded. We, read not of any particular commands
that Moses gave Joshua about this matter, the thing was alto-
gether new to him. It must therefore be understood of the
general instructions Moses had given him to follow the divine
conduct, to deliver that to the people, which he had received of
the Lord, and to take all occasions to remind them of their
duty to God, as the best return for his favours to them : This
which Moses, who was now dead and gone, had said to him,
he had in mind at this time, and did accordingly. It is well
for us to have the good instructions that have been given us,
ready to us, when we have occasion for them. -
1. All the people hasted and passed over, v. 10. Some under-
stand it of the twelve men that carried the stones, but it seems
rather to be meant of the body of the people ; for though an
account was given of their passing over, v. 1, yet here it is re-
peated for the sake of this circumstance, which was to be add-
ed, that they passed over in haste, either because Joshua by
their officers ordered them to make haste, for it was to be but
one day’s work, and they must not leave a hoof behind ; or,
perhaps, it was their own inclination that hastened them. (1.)
Some hasted, because they were not able to trust God, they
were afraid the waters should return upon them, being con-
scious of guilt, and diffident of the divine power and goodness.
(2.) Others, because they were not willing to tempt God to
continue the miracle longer than needs must, nor would they
put the patience of the priests that bare the ark too much to
the stretch by unnecessary delay. (3.) Others, because they
were eager to be in Canaan, and would thus show how much
they longed after that pleasant land. (4.) Those that con-
sidered least, yet hasted because others did. He that be-
lieveth maketh haste, not to anticipate God's counsels, but to
attend them. Isa. xxviii. 16. -
2. The two tribes and a half led the van, v. 12, 13. So they
had promised, when they had their lot given them on that side
Jordan, Numb. xxxii. 27. And Joshua had lately reminded
them of their promise, ch. i. 12, &c. It was fit that they who
had the first settlement, should be the first in the encounter of
difficulties, the rather, because they had not the incumbrance
of families with them as the other tribes had, and they were all
chosen men, and fit for service, ready armed. It was a good
providence that they had so strong a body to lead them on, and
would be an encouragement to the rest. And the two tribes
i. no reason to complain, the post of danger is the post of
OI). OUlr. *
3. When all the people were got clear to the other side, the
priests with the ark came up out of Jordan. This, one would
think, should have been done of course, their own reason would
tell them that now there was no more occasion for them, and
yet they did not stir a step till Joshua ordered them to move,
and Joshua did not order them out of Jordan till God directed
him to do so, v. 15–17. So observant were they of Joshua,
and he of God, which was their praise, as it was their happi-
ness to be under such good direction. How low a condition
soever God may at any time bring his priests or people to, let
them patiently wait, till by his providence he shall call them
up out of it, as the priests here were called to come up out of
Jordan, and let them not be weary of waiting, while they have
the tokens of God's presence with them, even the ark of the
covenant, in the depth of their adversity. - *
4. As soon as ever the priests and the ark were come up out
of Jordan, the waters of the river, whicº; stood on a heap,
BEFoRE CHRIST, 1451.
Joshua pitches stones in Gilgal.
Josh UA, V.
wº-
gradually flowed down according to their nature and usual
course, and soon filled the channel again, v. 18. This makes
it yet more evident, that the stop which had now been given:
to the river, was not from any secret natural cause ; but pure-
ly from the power of God’s presence, and for the sake of his
2 smael, for when Israel’s turn was served, and the token of his
presence was removed. immediately the water went forward
again ; so that if it be asked, What ailed thee, O Jordan, that
thow wast driven back 2 it must be answered, It was purely .
in obedience to the God of Israel, and in kindness to the
Israel of God : there is therefore none like unto the God of
Jeshurun ; happy also art thou, O Israel! who is like unto thee,
Q people 2 . Some observe here, by way of allusion, that when
the ark and the priests that bareit, are removed from any place,
the flood-gates are drawn up, the defence is departed, and an
inundation of judgments is to be expected shortly. Those
that are unchurched, will soon be undone. The glory is de-
parted, if the ark be taken.
5. Notice is taken of the honour put upon Joshua by all
this, v. 14. On that day the Lord magnified Joshua, both by
the fellowship he admitted him to with himself, speaking to
him upon all occasions, and being ready to be consulted by
him; and by the authority he confirmed him in, over both
priests and people. Those that honour God he will honour,
and when he will magnify a man, as he had said he would
magnify Joshua, (ch. iii. 7.) he will do it effectually. Yet it
was not for Joshua's sake only that he was thus magnified,
but to put him in a capacity of doing so much the more ser:
vice to Israel, for hereupon they feared him as they feared .
Moses. See here what is the best and surest way to command .
the respects of inferiors, and to gain their reverence and ob-,
Servance, not by blustering and threatening, and carrying it
with a high hand, but by holiness and love, and all possible
indications of a constant regard to their welfare, and to God's
will and honour.
Those are feared in the best manner, and
to the best purpose, who make it to appear that God is with
them, and that they set him before them. Those that are
Sanctified are truly magnified, and are worthy of double ho-
Il Quſ,
... 6. An account is kept of the time of this great event, v. 19.
Favourites of heaven should be looked on with awe. ,
it was on the tenth day of the first month, just forty years since.
they came out of Egypt, wanting five days. God had said in
his wrath that they should wander forty years in the wilder-
ness, but to make up that forty we must take in the first year,
which was then past, and had been a year of triumph in their
deliverance out of Egypt, and this last, which had been a year
of triumph likewise on the other side Jordan, so that all the
forty were not years of sorrow; and at last he brought them
into Canaan five days before the forty years were ended, to :
show how little pleasure God takes in punishing, how swift
he is to show, mercy, and that for the elect’s sake the days of
trouble are shortened, Matt. xxiv. 22. God ordered it so that
they should enter Canaan four days before the annual solem-
nity of the passover, and on the very day when the prepara-
tion for it was to begin, Exod. xii. 3... because he would have
their entrance into Canaan graced, and sanctified with that
religious feast, and, would have them then to be reminded of
their deliverance out of Egypt, that comparing them together,
God might be glorified as the Alpha and Omega of their bliss.
‘… 20 And those twelve stones; which they took out
of Jordan, did Joshua pitch in Gilgal. 21 And he
Spake unto the children of Israel, saying, When
your children shall ask their fathers in time to come, .
paying, What mean these stones
22 Then ye shall
let your children know, saying, Israel came over .
this Jordan on dry land. 23 For the Lord your ||
God dried up the waters of Jordan from before you,
until ye were passed over, as the Lord your God
did to the Red sea, which he dried up from before
us, until we were gone over: . 24 That all the peo-
ple of the earth might know the hand of the Lord, , ,
mighty; that ye might fear the Lord your ||
that it is
God for ever. . . . .
. The twelvestones which were laid down in Gilgal, v. 8. are
here set up either one upon another, yet so as that they might
be distinctly counted, or one by another in rows; for after
they were fixed, they are not called a heap of stones, but these
stones.
into the meaning of them, supposing them intended for a |
*memorial. ... Your children shall ask their fathers, (for whom
else should they *;’ What mean these stones?" Note, Those
drying up of the Red sea forty years before, as the Lord
'fully transmitted to them, v.24.
duty to him, and this for ever;
that will be wise when they are old, must be inquisitive when
they are young. Our Lord Jesus, though he had in himself
the fulness of knowledge, has by his example taught children
and young people to hear and ask questions, Luke ii. 46.
Perhaps when John was baptizing in Jordan at Bethabara,
(the house of passage where the people passed over,) he point-
ed at these very stones, while saying, Matt. iii. 9. God is able.
of these stones (which were at first set up by the twelve tribes).
to raise up children unto Abraham. The stones being the me-.
morial of the miracles, the children’s question gave occasion,
for the improvement of it; but our Saviour says, Luke xix.
40. If the children should hold their peace, the stones would im-
mediately cry out ; for one way or other the Lord will be:
glorified in his works of wonder. -
II. The parents are here directed what answer to give to,
this inquiry, v. 22. “ Ye shall let your children know that
which you have yourselves learned from the written word and,
from your fathers.” Note, It is the duty of parents to ac-
quaint, their children betimes with the word and works of
God, that they may be trained up in the way they should go.
1. They must let their children know that Jordan was,
driven back before Israel, who went through it upon dry land,.
and, that this was the very place where they passed over.
They saw how deep and strong a stream. Jordan was, but the:
divine power put a stop to it, even then when it overflowed.
all its banks—“ and this for you, that live so long after.”
Note, God's mercies to our ancestors were mercies to us: and,
we should take all occasions to revive the remembrance of
the great things God did for our fathers in the days of old,
The place thus marked would be a memorandum to them,
Israel came over this Jordan. A local memory would be of
use to them, and the sight of the place remind them of that
which was done there ; and not only the inhabitants of that:
country, but strangers and travellers, would look upon these
stones and receive instruction. Many, upon the sight of the
stones, would go to their Bibles, and there read the history of
this wondrous work ; and some, perhaps, upon reading the:
history, though living at a distance, would have the curiosity
to go and see the stones. - - .
2. They must take that occasion to tell their children of the:
Ou”.
God did to the Red sea. Note, (1.) It greatly magnifies later
mercies to compare them with former mercies, for, by making:
the comparison, it appears that God is the same yesterday,.
to-day, and for ever. (2.) Later mercies should bring to
remembrance former mercies, and revive our thankfulness for
them. . w t - - - -
3. They must put them in a way of making a good use of
these works of wonder, the knowledge whereof was thus care-
(1.) The power of God was:
hereby magnified. All the world was, or might be, convinced
that the hand of the Lord is mighty, that nothing is too hard,
for God to do nor can any power, no, not that of nature:
itself, obstruct what God will effect. The deliverances of
God’s people are instructions to all people, and fair warnings
not to contend with Omnipotence. (2.) The people of God were
engaged and encouraged to persevere in his service; “That
ge might fear the Lord your God, and consequently do your
” or all days. (Margin.)
“Every day, all the days of your lives, and your seed through-
out your generations.” The remembrance of this wonderful,
work should effectually restrain them from the worship of
other gods, and constrain them to abide and abound in the
Service of their own God. Note, In all the instructions and
informations parents give their children, they should have-
chiefly in their eye to teach and engage them to fear God for
ever. Serious godliness is the best learning. . . . . . . .
• ... : º CHAP. V. - . “
Israel is now got over Jordan, and the waters which had opened before.
them to favour their march forward, are closed again behind them to.
forbid their retreat backward ; , they have now got footing in Canaan,
|
and must apply themselves to the conquest of it; in order to which this
chapter tells us, I. How their enemies were dispirited, v. 1.
II. Whāt"
was done at their first landing to assist and encourage them, 1. The cove-
nant of circumcision was renewed, v.2–9. 2. The feast of the passover
was celebrated, v. 10; , 3. Their camp was victualled with the corn of
, the land, whereupon the manna ceased, v. 'll, 12. 4. The Captain of
the Lord's host himself appeared to Joshua, to animate and direct him, i.
‘1
- . . . . . . . . . . . . . . . . , . . . . . . westward, and all kings of the Canaanites.
s I. It is here taken for granted, that posterity would inquire || estward, and all the kings of the Canaanites,
13–15: . . ... • - - " * * * . . . . . . . . .
A NID it came to pass, when all the kings of the
Yº Amorites; which were on the side of Jordan,
which were by the sea, heard that the Lord had
dried up the waters of Jordan from before the chil-
dren of Israel; until we were passed over; that their
BEFORE CHRIST, 1451.
The people circumcised.
JOSHUA, V.
heart melted, neither was there spirit in them any
more, because of the children of Israel. 2 At that
time the Lo RD said unto Joshua, Make thee sharp
knives, and circumcise again the children of Israel
the second time. 3 And Joshua made him sharp
knives, and circumcised the children of Israel at the
hill of the foreskins. 4 And this is the cause why
Joshua did circumcise: All the people that came out
of Egypt, that were males, even all the men of war,
died in the wilderness by the way, after they came
out of Egypt, 5 Now all the people that came out
were circumcised : but all the people that were born
in the wilderness by the way as they came forth out
of Egypt, them they had not circumcised. 6 For the
children of Israel walked forty years in the wilder-
ness, till all the people that were men of war, which
came out of Egypt, were consumed, because they
obeyed not the voice of the Lo RD : unto whom the
LoRD sware that he would not show them the land
which the Lo RD sware unto their fathers that he
would give us, a land that floweth with milk and
honey, 7 And their children, whom he raised up in
their stead, them Joshua circumcised: for they were
uncircumcised, because they had not circumcised
them by the way. 8 And it came to pass, when they
had done circumcising all the people, that they abode
in their places in the camp till they were whole. 9 And
the Lord said unto Joshua, This day have I rolled
away the reproach of Egypt from off you. Wherefore
the name of the place is called Gilgal unto this day.
A vast show, no doubt, the numerous camp of Israel made
in the plains of Jericho, where now they had pitched their
tents; Who can count the dust of Jacob 2 That which had long
been the church in the wilderness, is now come up from the wil-
dermess, leaning upon her Beloved, and looks forth as the morn-
ing, fair as the moon, clear as the sun, and terrible as an army
with banners: how terrible she was in the eyes of her enemies,
we are here told, v. 1. how fair and clear she was made in
the eyes of her friends, by the rolling away of the reproach of
Egypt, we are told in the following verses. -
I, Here is the fright which the Canaanites were put into by
their miraculous passing over Jordan, v. 1. The news of it
was soon dispersed all the country over, not only as a pro-
digy in itself, but as an alarm to all the kings and kingdoms
of Canaan. Now, as when Babylon was taken, One post
runs to meet another, and one messenger to meet another, to car-
ry the amazing tidings to every corner of their land, Jer. li.
31. And here we are told what impressions the tidings made
upon the kings of this land, their heart melted like wax before
the fire, neither was there spirit in them any more. This inti-
mates that though the heart of the people generally had faint-
éd before, as Rahab owned, ch. ii. 9. yet the kings had till
now kept up their spirits pretty well, had promised them: .
selves that, being in possession, their country populous, and
their cities fortified, they should be able to make their part
good against the invaders; but when they heard, not only
that they were come over Jordan, and that that defence of
their country was broken through, but that they were come
over by a miracle, the God of nature manifestly fighting for
them, their hearts failed them too, they gave up the cause for
gone, and were now at their wits' end...And, 1. They had
Teason enough to be afraid ; Israel itself was a formidable
body, and much more so when God was its head, a God of al-
mighty power. What can make head against them, if Jordan.
- 2. God impressed, these fears;
upon them, and dispirited them, as he had promised, Exod.
xxiii. 27. I will send my fear before thee. God can make the
be driven back before them
wicked to fear where no fear is, Ps. liii. 5. much more where
there is such cause for fear as was here. He that made the
soul, can, when he pleases, make his sword thus to approach
to it and kill it with his terrors.
... II. The opportunity which this gave to the Israelites to
circumcise those among them that were uncircumcised. At.
that time, (v. 2.) when the country about them was in that:
great consternation, God ordered Joshua to circumcise the
children of Israel, for at that time, it might be done with
safety even in an enemy’s country; their hearts being melted,
their hands were tied, that they could not take this advantage
against them as Simeon and Levi did against the Shechemites,
to come upon them when they were sore. Joshua could not
be sure of this, and therefore if he had ordered this general
circumcision just at this time of his own head, he might justly
have been censured as imprudent, for how good soever the
thing was in itself, to the eye of reason it was not seasonable
at this time, and might have been of dangerous consequence ,
but when God commanded him to do it, he must not consult
with flesh and blood: he that bid them do it, no doubt, would
protect them and bear them out in it. Now observe, . . .
1. The occasion there was for this general circumcision.
(1.) All that came out of Egypt were circumcised, v. 5.
While they had peace in Egypt, doubtless, they circumcised
their children the eighth day, according to the law. But after
they began to be oppressed, especially when the edict was
made for the destruction of their male infants, the adminis- .
tration of this ordinance was interrupted ; many of them were
uncircumcised, of whom there was a general circumcision,
either during the time of the three days' darkness, as Dr.
Lightfoot conjectures, or a year after, just before their eating
a second passover at mount Sinai, and in order to that so-
lemnity, Numb. ix. 2. as many think. And it is with reference
to that general circumcision, that this here is called a second ;
v. 2. But the learned Masius thinks it refers to the general
circumcision of Abraham's family, when that ordinance was
first instituted, Gen. xvii. 23. The first confirmed the promise
of the land of Canaan, this second was a thankful celebration
of the performance of that promise. But, (2). All that were
born in the wilderness, namely, after their walking in the wil-
derness, became by the divine sentence a judgment upon them
for their disobedience, as is intimated by that repetition of
the sentence, v. 6. ; all that were born since that fatal day, on
which God swore in his wrath that none of that generation
should enter into his rest, were uncircumcised. • . . . . . .
But what shall we say to this? Had not God enjoined it to
Abraham, under a very severe penalty, that every man-child
of his seed should be circumcised on the eighth day ? Gen.
xvii. 9–14. Was it not the seal of the everlasting covenant
Was not so great a stress laid upon it then when they were
coming out of Egypt, that when immediately after the first
passover the law concerning that feast was made perpetual,
this was one clause of it, that no uncircumcised person shoulé.
eat of it, but should be deemed as a stranger T.And yet under
the government of Moses himself, to have all their children
that were born for thirty-eight years together left uncircum-
cised, is unaccountable. So great an omission could not be
general but by divine direction. º .
Now, [1..] Some think circumcision was omitted because it
was needless: it was appointed to be a mark of distinction
between the Israelites and other nations, and therefore, in the
wilderness, where they were so perfectly separated from all,
and mingléd with none, there was no occasion for it. . [2.3
Others think that they did not look upon the precept of cir-
cumcision as obligatory till they came to settle in Canaan, for
in the covenant made with them at mount Sinai nothing was
said about circumcision, neither was it of Moses but of the
fathers, John vii. 22. and with particular reference to the grant
of the land of Canaan, Gen. xvii. 8. [3.] Others think that
God favourably dispensed with the omission of this ordinance
in consideration of the unsettledness of their state, and their
frequent removes while they were in the wilderness... It was
requisite that children, after they were circumcised, should
rest for some time while they were sore, and stirring them
might be dangerous to them; God therefore would have mercy
and not sacrifice. This reason is generally acquiesced in, but
to me it is not satisfactory, for sometimes they stayed a year
in a place, Numb. ix. 22. if not much longer; and in their re-
moves the little children, though sore, might be wrapt. So
warm, and carried so easy, as to receive no damage, and might
certainly be much better accommodated than the mothers in
travail or while lying-in. Therefore, ſº To me it seems to
have been a continued token of God’s displeasure against
them for their unbelief and murmuring. Circumcision, Was
originally a seal of the promise of the land of Canaan, as we
observed before. . It was in the believing hope of, that good
land, that the patriarchs circumcised their children; but
when God had sworn in his wrath concerning the men of war
which came out of Egypt, that they should be consumed in
the wilderness, and never enter Canaan, nor come within
sight of it, (as that sentence is here repeated, v. 6. reference
being made to it,) as a further ratification of that sentence,
and to be a constant memorandum of it to them, all that fell
under that sentence, and were to fall by it, were forbidden, to
circumcise their children ; by which they were plainly told,
that whatever others might, they should never have the benefit
BEFor E CHRIST, 1451.
The people circumcised.
JOSHUA, V.
of that promise which circumcision was the seal of. And this
was such a significant indication of God’s wrath, as the break-
1ng of the tables of the covenant was, when Israel had broken
the covenant by making the golden calf. It is true, there is
no express mention of this judicial prohibition in the account
of that sentence ; but an intimation of it, Numb. xiv. 33.
Your children shall bear your whoredoms. It is probable, the
children of Caleb and Joshua were circumcised, for they were
excepted out of that sentence, and of Caleb it is particularly
said, To him will I give the land, and to his children, Deut. i.
36, which was the very promise that circumcision was the
seal of : and Joshua is here bid to circumcise the people, not
his own family. Whatever the reason was, it seems that this
great ordinance was omitted in Israel for almost forty years
together, which is a plain indication that it was not of ab-
solute necessity, nor was to be of perpetual obligation, but
should in the fulness of time be abolished, as now it was for
so long a time suspended. . . .
2. The orders given to Joshua for this general circumcision,
v. 2. Circumcise again the children of Israel, not the same per-
Sons, but the body of the people. Why was this ordered to be
done now 3 Answ. (1.) Because now the promise which cir-
gumcision was instituted to be the seal of, was performed.
The seed of Israel was brought safe into the land of Canaan,
“Let them therefore hereby own the truth of that promise
which their fathers had disbelieved, and could not find in their
hearts to trust to.” (2.) Because now the threatening which
the suspending of circumcision for thirty-eight years was
the ratification of, was fully executed by the expiring of the
forty years. That warfare is accomplished, that iniquity is
pardoned, (Isa. xl. 2.) and therefore now the seal of the cove-
nant is revived again. But why was it not done sooner—
Why not while they were resting some months in the plains of
Moab–why not during the thirty days of their mourning for
Moses—why was it not deferred longer till they had made
some progress in the conquest of Canaan, and had gained a
settlement there, at least till they had intrenghed themselves,
and fortified their camp—why must it be done the very next
day after they were come over Jordan Answ. Bécause
divine wisdom saw that to be the fittest time, just when the
forty years were ended, and they had entered Canaan; and
the reasons which human wisdom would have offered against
it, were easily over-ruled.
the camp of Israel was not governed by the ordinary rules and
measures of war, but by immediate direction from God, who,
by thus exposing them, in the most dangerous moments,
magnified his own power in protecting them, even then. And
this great instance of security, in disabling themselves for action
just then when they were entering upon action, proclaimed
such confidence in the divine care for their safety as would
ingrease their enemies' fears : much more when their scouts
informed them not only of the thing itself that was done, but
of the meaning of it; that it was a seal of the grant of this land
to Israel. [2] God would hereby animate his people Israel
*gainst the difficulties they were now to encounter, by con-
firming his covenant with them, which gave them unquestion-
able assurance of victory and success, and the full possession
of the land of promise. [3] God would hereby teach them,
and us with them, in all great undertakings to begin with God,
to make sure of his favour, by offering ourselves to him a lio.
fºg sacrifice, (for that was signified by the blood of circum.
cision,) and then we may expect to prosper in all we do.
#: The reviving of circumcision, after it had been so long
isused, was designed to revive the observation of other insti.
tutions, the omission of which had been connived at in the
Wilderness. This command to circumcise them was to remind
them of that which Moses had told them, Deut. xii. 8. that
When they were come over Jordan they must not do as they had
done in the wilderness, but must come under a stricter disci.
pline. . It was said concerning many of the laws God had
given them, that they must observe them in the land to which
they were going, Deut. vi. 1; xii. 1.
*ision, as it is here called, was typical of the spiritual circum-
cision with which the Israel of God, when they enter into the
gospel-rest, are circumcised; it is the learned Bishop Pier-
son's observation, That this circumcision being performed
under the conduct of Joshua, Moses's successor, it points to
Jesus as the true Circumciser, the Author of another circum-
cision than that of the flesh, commanded by the law, even the
circºmeision of the heart, Rom. ii. 29. called the circumcision
of Christ, Col. ii. 11. -
. 3. The people's obedience to these orders. Josnua circum-
£ised, the children of Israel, v. 3. not himself with his own
hands, but he commanded that it should be done, and took
care that it was done : it might soon be despatched, for it was
*...*
[1..] God would hereby show that
5.] This second circum-
not necessary that it should be done by a priest or Levite, but
any one might be employed to d6 it. All those that were
under twenty years old when the people were numbered at
mount Sinal, and not being numbered with them, fell not by
the fatal sentence, were circumcised, and by them all the rest
might be circumcised in a little time. The people had pro.
mused to hearken to Joshua, as they had hearkened to Moses,
ch, i. 17. and here they gave an instance of their dutifulness,
submitting to this painful institution, and not calling him for
the sake of it a bloody governor, as Zipporah because of the
circumcision called Moses a bloody husband. .
Lastly, The names given to the place where this was done,
to perpetuate the memory of it. (1.) It was called the hill of
the foreskins, v. 3. Probably, the foreskins that were cut off,
were laid on a heap, and covered with earth, so that they made
a little hillock. (2.) It was called Gilgal, from a word which
signifies to take away, from that which God said to Joshua, v.
2. This day have I rolled away the reproach of Egypt. . God is
jealous for the honour of his people, his own honour being so
much interested in it; and whatever reproach they may lie
under for a time, first or last it will certainly be rolled away,
and every tongue that riseth up against them, he will con-
demn. º Their circumcision rolled away the reproach of
Egypt. They were hereby owned to be the free-born chil-
dren of God, having the seal of the covenant in their flesh,
and so the reproach of their bondage in Egypt was removed.
They were tainted with the idolatry of Egypt, and that was
their reproach ; but now that they were circumcised, it was to
be hoped they would be so entirely devoted to God, that the
reproach of their affection to Egypt would be rolled away.
[2.] Their coming safe to Canaan rolled away the reproach of
Egypt, for it silenced that spiteful suggestion of the Egyptians,
that for mischief they were brought out, the wilderness had shut
them in, Exod. xiv. 3. Their wandering so long in the wilder-
ness confirmed the reproach, but now that they had entered
Canaan in triumph, that reproach was done away. When
God glorifies himself in perfecting the salvation of his people,
he not only silences the reproach of their enemies, but rolls
it upon themselves. -
10 And the children of Israel encamped in Gil-
gal, and kept the passover on the fourteenth day of
the month, at even, in the plains of Jericho. 11
And they did eat of the old corn of the land on the
morrow after the passover, unleavened cakes and
parched corn in the self-same day. 12 And the
manna ceased on the morrow after they had eaten of
the old corn of the Iand : neither had the children of
Israel manna any more; but they did eat of the fruit
of the land of Canaan that year. - -
We may well imagine that the people of Canaan were
astonished, and that when they observed the motions of the
enemy they could not but think them very strange. When .
soldiers, take the field, they are apt to think themselves ex-
cused from religious exercises, (they have not time or thought
to attend them,) yet Joshua opens the campaign with one
act of devotion after another. What was afterwards said to
another Joshua, might truly be said to this, Hear now, O
Joshua, thou, and thy fellows that sit before thee, are men won-
dered at, Zech. iii. 8. and yet indeed he took the right method.
That is likely to end well, that begins with God. e.
Here is, I. A solemn passover kept, at the time appointed
by the law, the fourteenth day of the first month, and in the
same place where they were circumcised, v. 10. While they
were wandering in the wilderness, they were denied the be-
nefit and comfort of this ordinance, as a further token of God's
displeasure; but now, in answer to the prayer of Moses upon
the passing of that sentence, Ps. xc. 15. God comforted them
again, after the time that he had afflicted them, and therefore
now that joyful ordinance is revived again. Now that they
had entered into Canaan, it was very seasonable to remember
those wondrous works of divine power and goodness, by which
they were brought out of Egypt. The finishing of mercies
should bring to mind the beginning of them.; and when it is
perfect day we must not forget how welcome the morning
light was, when we had long waited for it. The solemn pass.
over followed immediately after the solemn circumcision-
thus, when they that received the word were baptized, imme-
diately we find them breaking of bread, Acts ii. 41, 42. They
kept this passover in the plains of Jericho, as it were in defi-
ance of the Canaanites that were round about them and en-
raged against them, and yet could not give them any disturb-
ance. Thus God gave them an early instance of the per-
formance of that promise, that when they went up to keep thu
BEroRE CHRIST, 1451.
An angel appears to Joshua.
JOSHUA, V.
feasts, their land should be taken under the special protection
of the Divine Providence, Exod. xxxiv. 24. Neither shall any
man desire thy land. He now prepared a table before them in
the fº. of their enemies,” Ps. xxiii. 5.
II. Provision made for their camp of the corn of the land,
and the ceasing of the manna thereupon, v. 11, 12. Manna
was a wonderful mercy to them when they needed it; but it
was the mark of a wilderness state, it was the food of children,
and therefore, though it was angels' food, and not to be com-
plained of as light bread, yet it would be more acceptable to
them to eat of the corn of the land, and that they are now fur-
nished with ; the country people being retired for safety into
Jericho, left their barns and fields, and all that was in them,
which served for the subsistence of this great army. And the
Supply came very seasonable, for, 1. After the passover they
were to keep the feast of whleavened bread, which they could
not do according to the appointment, when they had nothing
but manna to live upon ; perhaps this was one reason why it
was intermitted in the wilderness. But now-they found old
corn enough in the barns of the Canaanites to supply them
plentifully for that occasion ; thus the wealth of the sinner is
laid up for the just, and little did they who laid it up, think,
whose all ‘these things should be, which they had provided. 2.
On the morrow after the passover-sabbath, they were to wave
the sheaf of first-fruits before the Lord, Lev. xxiii. 10, 11. And
this they were particularly ordered to do, when they were come
into the land which God would give them ; and they were fur-
nished for this with the fruit of the land that year, v. 12. which
was then growing and beginning to be ripe. Thus they were
well provided for, both with old and new corn, as good house-
holders, Matt. xiii. 52. And as soon as ever the fruits of this
good land came to their hands, they had an opportunity of
honouring God with them, and employing them in his service
according to his appointment. And thus, behold all things are
clean and comfortable to them. Calvin is of opinion, that they
had kept the passover every year in its season during their
wandering in the wilderness, though it is not mentioned, and
that God dispensed with their being uncircumcised, as he did,
notwithstanding that, admit them to offer their sacrifices. But
Some gather from Amos v. 25. that after the sentence passed
upon them, there were no sacrifices offered till they came to
Canaan, and consequently no passover kept. And it is ob-
servable, that after that sentence, Numb. xiv. the law which
follows, ch. xv. concerning sacrifices, begins, v. 2. When ye
shall be come into the land of your habitations, you shall do so
3. Il Qi SO.
Notice is taken of the ceasing of the manna as soon as ever
they had eaten the old corn of the land; (1.) To show that it
did not come by chance or common providence, as snow or
hail does, but by the special designation of divine wisdom and
goodness; for as it came just when they needed it, so it con-
inued as long as they had occasion for it, and no longer. (2.)
To teach us not to expect extraordinary supplies, when they
may be had in an ordinary way. If God had dealt with Israel
according to their deserts, the manna had ceased then when
they called it light bread; but as long as they needed it, God
Continued it, though they despised it; and now that they
needed not, God withdrew it, though perhaps some of them
desired it. He is a wise Father, who knows the necessities of
his children, and accommodates his gifts to them, not to their
humours. . The word and ordinances of God are spiritual
manna, with which God nourishes his people in this wilder-
ness, and though often forfeited, yet they are continued while
We are here; but when we come to the heavenly Canaan, this
manna will cease, for we no longer have need of it.
13 And it came to pass when Joshua was by
Jericho, that he lifted up his eyes and looked, and,
behold, there stood a man over against him with his
sword drawn in his hand; and Joshua went unto
him, and said unto him, Art thou for us, or for our
adversaries? 14 And he said, Nay; but as captain
of the host of the LoRD am I now come. And Joshua
fell on his face to the earth, and did worship, and
Said unto him, What saith my lord unto his servant?
15 And the captain of the Lord’s host said unto
Joshua, Loose thy shoe from off thy foot; for the
place whereon thou standest is holy. And Joshua
did so.
We have hitherto found God often speak to Joshua, but we
read not till now of any appearance of God’s glory to him;
how that his difficulties increased, his recouragements were
increased in proportion Observe
fathers.
I. The time when he was favoured with this vision; it was
immediately after he had performed the great solemnities of
circumcision, and the passover; then God made himself known
to him. Note, We may then expect the discoveries of the
divine grace, when we are found in the way of our duty, and
are diligent and sincere in our attendance on holy ordinances.
II. The place where he had this vision; it was by Jericho,
in Jericho, so the word is, in it by faith and hope, though as
yet he had not begun to lay siege to it; in it in thought and
expectation, or, in the fields of Jericho, hard by the city;
there, it should seem, he was all alone, fearless of danger, be-
cause sure of the divine protection. There he was (some think)
meditating and praying, and to those who are so employed,
God often graciously manifests himself. Or, perhaps, there
he was to take a view of the city, to observe its fortifications,
and contrive how to attack it, and perhaps he was at a loss
within himself how to make his approaches, when God came
and directed him. Note, God will help those that help, them-
selves ; Vigilantibus non dormientibus succurrit lea:-The law
succours those who watch, not those who sleep. , Joshua, was in
his post as a general, when God came and made himself
known to him as Generalissimo. - º
III. The appearance itself; Joshua, as is usual with those
that are full of thought and care, was looking downward, his
eyes fixed on the ground, when of a sudden he was surpriséd
with the appearance of a man who stood before him at some
little distance, which obliged him to lift up his eyes, and gave a
diversion to his musings, v. 13. he appeared to him as a man,
but a considerable man, and one fit to be taken notice of.
Now, 1. We have reason to think that this man was the Son
of God, the eternal Word, who before he assumed the human
nature for a perpetuity, frequently appeared in a human shape.
So Bishop Patrick thinks, consonant to the judgment of the
Joshua gave him divine honours, and he received
them, which a created angel would not have done, and he is
called Jehovah, ch. vi. 2. 2. He here appeared as a soldier,
with his sword drawn in his hand. To Abraham in his tent, he
appeared as a traveller; to Joshua in the field, as a man of
war: Christ will be to his people what their faith expects and
desires. Christ had his sword drawn, which served, (1.) To
justify the war Joshua was engaging in, and to show him that
it was of God, who gave him commission to kill and slay. If
the sovereign draw the sword, that proclaims war, and autho-
rises the subject to do so too. The sword is then well drawn
when Christ draws it, and gives the banner to them that fear him,
to be displayed because of the truth, Ps. lx. 4. (2.) To encou-
rage him to carry it on with vigour; for Christ's sword drawn
in his hand denotes how ready he is for the defence and salva-
tion of his people, who through him shall do valiantly. His
Sword turns every way. - -
IV. The bold question with which Joshua accosted him ; he
did not send a servant, but stept up to him himself, and asked.
Art thou for us, or for our adversaries 2 Which intimates his
readiness to entertain him if he were for them, and to fight him
if he were against them. This speaks, (1.) His great courage
and resolution. He was not ruffled by the suddenness of the
appearance, nor daunted with the majesty and bravery, which
no doubt appeared in the countenance of the person he saw .
but, with a presence of mind that became so great a general,
put this fair question to him. God had bid Joshua be cou-
rageous, and by this it appears that he was so ; for what God
by his word requires of his people, he does by his grace work
in them. 2. His great concern for the people and their cause ;
so heartily has he embarked in the interests of Israel, that none
shall stand by him with the face of a man, but he will know
whether he be a friend or a foe. It should seem, he suspected
him for an enemy, a Goliath that was come to destroy the
armies of the living God, and to give him a challenge. Thus
apt are we to look upon that as against us, which is most for
us. The question plainly implies, that the cause between the
Israelites and Canaanites, between Christ and Beelzebub,
will not admit of a neutrality. He that is not with us, is
against us.
W. The account he gave of himself, v. 14. “Nay, not for
your adversaries, you may be sure, but as Captain of the host of
the Lord I am now come, not only for you as a friend, but over
you, as commander-in-chief.” Here were now, as of old,
Gen. xxxii. 2. Mahanaim, two hosts, a host of Israelites ready
to engage the Canaanites, and a host of angels to protect them
therein, and he, as Captain of both, conducts the host of Israel,
and commands the host of angels to their assistance. Perhaps
in allusion to this, Christ is called the Captain of our salvation,
Heb. ii. 10. and a Leader and Commander to the people, Isa.
xxv. 4. They cannot but be victorious, that have such a
Captain. He now came as Captain to review the troops, tº
t
BEFoRE CHRIST, 1451.
Directions for taking Jericho.
Josh UA, WI.
um-
animate. them, and to give the necessary orders for the besieg-
ing of Jericho, , . . . . . . . . . . '' – ' ' ' - ' ' ' - .
VI. The great respect Joshua paid him when he understood
* º
who he was ; it is probable that he perceived not only by what|
he said, but by some other sensible indications, that he was a
divine person, and not a man. - g
. He fell on his face to the
Joshua was himself general of the
1...Joshua paid homage to him.
earth and did worship. e - - - © -
forces of Israel, and yet he was far from looking with jealousy
upon this stranger, who produced a commission as Captain of |
the Lord’s host above him ; he did not offer to dispute his
claims, but cheerfully submitted to him as his commander.
It well becomes the greatest men to be humble and reverent
in their addresses to God. . . . . . ..
2. He begged to receive commands,and directions from him.
What saith my Lord unto his servant 2 His former question was.
not more bold and soldier-like, than this was pious and saint-
like ; nor was it any disparagement to the greatness of
Joshua's spirit, thus to humble himself when he had to do
with God: even crowned, heads cannot bow too low before
the throne of the Lord Jesus, who is King of kings, Ps. ii. 10,
11; lxxii. 10, 11. Rev. xix. 16. Observe, (1.) The relation
he owns between himself and Christ; that Christ was his
Lord, and himself his servant and under his command, Christ
his Captain, and himself a soldier under him, to do as he is
bidden, Matt. viii. 9. Note, The foundation of all acceptable
obedience is laid in a sincere dedication of ourselves, as ser-
vants, to Jesus Christ as our Lord, Ps. xvi. 2. (2.) The in-
quiry, he makes pursuant to this relation, What saith my Lord 2
Which implies an earnest desire to know the will of Christ,
and a cheerful readiness and resolution to do it. Joshua
owns himself an inferior officer, and stands to receive orders;
this, temper of mind shows him fit for the post he was in,
for those know best how to command, that know how to obey.
. VII. The further expressions of reverence which this di-,
vine Captain required from Joshua, v. 15. Loose thy shoe.
from off thy foot, in token of reverence and respect, which with
us are signified by uncovering the head.; and as an acknow-
Fledgment of a divine presence, which, while, it continued
"there, did in a manner sanctify the place and dignify it. We
often say, of a person whom we have a great affection for, that
we love the very ground, he goes upon ; thus Joshua must
“show his reverence for this divine person, he must not tread
the ground he stood on with his shoes. on, Eccl. v. 1. Out-,
ward expressions of inward reverence, and a religious awe of
“God, will become us, and are required of us, whenever we ap-
proach to him in solemn ordinances. Bishop Patrick well
observes here, that the very same orders that God gave to .
Moses at the bush, when, he was sending him to bring Israel,
out of Egypt, Exod. iii. 5. he here gives to, Joshua, for the
“confirming of his faith in the promise he had lately;given him,
that as he had been with Moses, so he would be with him, ch.
‘i: 5. Had;Moses such a presence of God with him, as, when
it became sensible, sanctified the ground 3 So had Joshua. . .
And, (lastly,) Hereby he prepares him to receive the .in-
structions he was about to give him, concerning the siege of:
Jericho, which, this Captain of the Lord’s host was now come
‘to give Israel possession of. - - . . . ~ : ...
. . . CHAP. VI. . . . . . . .
Joshua opened the campaign with the siege of Jericho, a city which gold
not trust sº much to the courage of its people, as to act offensively, and to
...send out its forces to oppose Israel's landing and encamping, but trusted
:60 much to the strength of its walls, as to stand upon its defetice, and not.
...to surrender; or desire conditions of peace. Aoto here we have the story.
of the taking of it. I. The directions, and assurances which the Captain.
of the Lord's host gave concerning it, v. 1–5. II. The trial of the
people's patient obedience in walking round the city six days, v. 6-14.
III. The wonderful delivery of it into their hands the seventh day, with,
a solemn chargé to them to use it as a devöted thing, v.15--21: and v.
24, ... 1 W. The preservation of Rahab and her relations, v. 22,23, 25,
, V. A cºurse promounced upon the man that should dare to rebuild this.
city, v. 26, 27. An Abstract of this skyry we find among the trophies
of faith, Heb. xi 30. By faith the walls of Jericho fell down, after
they were compassed about seven days.
1. NTOW "Jericho, was straitly shut up, because of
• *-LN ... the children of Israel : . none went out, and
none came in. 2: And the LoRD said unto Joshua,"
See; I have given into thine hand Jericho, and the
Ring thereof, and the mighty men of valour. ... 3
And yé shall compass the city, all ye mén of war,
and go round about the city...once. Thus shalt thou.
do six days. ...4.And seven, priests shall bear before.
the lark seven trumpets of rams' horns: and: the
Seventh day ye ºu compass the city seven times,
- - r 53 w +
and the priests shall blow with the trumpets. ...5 And
; it shall come to pass, that when they make a long
blast with the ram's horn, and when ye hearthe sound
; of the trumpet, all the people shall shout with a great
: shout; and the wall of the city shall fall down flat,
and the people shall ascend up, every man straight
‘before him. * : . - : • .
We have here a contest between God and the men of Jeri-
: cho, and their different resolutions, upon which it is easy-to-: -
say whose word shall prevail. r . • * .
I. Jericho resolves Israel shall not be its master, v. 1. It
was straitly shut up, because of the children of Israel it did shut.
! up, and, it was shut up... So it is in the margin, it did shut up.
itself, being strongly fortified both by art and nature, and it
was shut up by the obstinacy and resolution of the inhabitants,
who agreed never to surrender or so much as sound a parley;
none went out as deserters or to treat of peace, nor were any
admitted in to offer peace. Thus were they infatuated, and had
, their hearts hardened to their own destruction—the miserable
case and character of all those that strengthen themselves
against the Almighty, Job xv. 25. . . . . . . . . . .
II. God resolves Israel shall be its master, and that quickly.
The Captain of the Lord’s host, here called Jehovah, taking,
notice how strongly. Jericho was fortified, and how strictly
guarded, and knowing Joshua's thoughts and cares about re-
ducing it, and perhaps his fears of a disgrace there, and of
stumbling at the threshold, gave him here all the assurance he
could desire of success, v. 2. See I have given into thine hand.
Jericho. Not, “I will do it, but, I have done it ; it is all thine
own, as sure as if it were already in thy possession.” It was
: designed that this city, being the first-fruits of Canaan, should
be entirely devoted to God, and that neither Joshua nor
Israel should ever be, one mite the richer for it, and yet it is
here said to be given into their hand, for we must reckon that
most our own, which we have an opportunity of honouring God
with, and employing in his service. - - .
Now, 1. The Captain of the Lord’s host gives directions how
the city should be besieged. No trenches are to be opened,
'no batteries erected, or battering rams drawn up, nor any
military preparations made ; but the ark of God must be car-
ried by the priests round the city, once a day for six days
together, and seven times the seventh day, attended by the
men of war in silence, the priests all the while blowing with
trumpets of rams’ horns, v. 3, 4. This was all they were to do.
2. He assures them, that on the seventh day before night,
they should, without fail, be masters of the town ; upon a sig-
ºnal given, they must all shout, and immediately the wall should
fall down, which would not only expose the inhabitants, but
, so dispirit them, that they would not be able to make any re-
sistance, v. 5. God appointed this, way, (1.) To magnify his
own power, that he might be exalted in his own strength, Ps.
, xxi. 13. not in the strength of instruments. . . God would here-
by yet further make bare his own almighty arm for the en-
couragement of Israel, and the terror, and confusion of the
Canaanites. (2.) To put an honour upon his ark, the insti-
..l. tuted token of his presence, and to give a reason for the laws,
by which the people were obliged to look upon it with the
most profound veneration and respect. When, long after this,
the ark was brought into the camp without orders from God, it
was looked, upon as a profanation of it, and the people; paid.
idear for their presumption; 1. Sam. iv. 3, &c., But now that i ;
| was done by the divine appointment, it was an honour to the
iark of God, and a great encouragement to the faith, of Israel.
. (3.) It was likewise to put honour upon the priests, who were
appointed upon this occasion to carry the ark, and sound the
trumpets... Ordinarily, the priests, were excused from *war;"
that that privilege, with other honours and, powers that the
law had given them, might not be grudged them, in this ser-
vice they are principally employed, and so the people are made.
isensible what blessings they were to the public, and how well
worthy of all the advantages conferred upon them. (4.) It
was to try the faith, obedience, and patience of the people;’
i to try whether they would observe a precept, which to human.
policy seemed foolish to obey, and believe a promise, which in:
human probability seemed impossible to be performed. They
| were also proved, whether they could patiently bear the re-
: proaches of their enemies, and patiently wait for the salva:
tion. of the Lord. . Thus, by faith, not by force, the walls of
Jericho fell down. (5.) It was to encourage the hope of Israel,
with, reference to the remaining difficulties that were before
them. . That suggestion of the evil spies, that Canaan could
; never be conquered, because the cities were walled up...to.
heaven, (Deut. i. 28.) would by this be for ever silenced. The
BEFoRE CHRIST, 1451.
The people compass Jericho.
Josh UA, VI.

strongest and highest walls cannot hold out against Omnipo-
tence ; they needed not to fight, and therefore needed not to
fear, because God fought for them. " ; " . . . " .
6: And Joshua the son of Nun called the priests,
and said unto them, Take up the ark of the cove—
nant, and let'seven priests bear seven trumpets of
rams’ horns before the ark of the Lorp., 7 And he
said unto the people, Pass on, and compass the city,
and let him that is armed pass on before the ark of
‘the Lo RD: 8: And it came to pass, when Joshua had
spoken unto the people, that the seven priests bear-
ing the seven'trumpets of rams’ horns passed on be-
fore the LoRD, and blew with the trumpets; and the
ark of the covenant of the LoRD followed them. 9
And the armed men went before the priests that blew
with the trumpets, and the rereward came after the
ark, the priests going on, and blowing with the
trumpets. 10 And Joshua had commanded the
people, saying, Ye shall not shout nor make any
noise with your voice, neither shall any word pro-
•ceed out of your mouth, until the day I bid you
shout; then shall ye shout. 11 So the ark of the
LORD compassed the city, going about it once : and
they came into the camp, and lodged in the camp.
12 And Joshua rose early in the morning, and the
priests took up the ark of the LoRD. 13 And seven
priests, bearing seven trumpets of rams’ horns before
the ark of the Lo RD, went on continually, and blew
with the trumpets: and the armed men went before
them ; but the rereward came after the ark of the
LoRD, the priests going on, and blowing with the
Arümpets. 14 And the second day they compassed
the city once, and returned into the camp : so they
did six days. , 15 And it came to pass on the seventh
day, that they rose early about the dawning of the
day, and compassed the city after the same manner
seven times: only on that day they compassed the
city, seven, times. 16...And it came to pass at the
:Seventh time, when the priests blew with the trum-
pets, Joshua said unto the people, Shout; for the
LoRD hath giyen you the city, , , . . . . . . . . . . .
We have here an account of the cavalcade which Israel
made about Jericho, the orders Joshua gave concerning it, as
She had réceived them from the Lord, and their punctual ob-
‘servance of these orders. We do not find that he gave the
Epeople the express assurances God had given him, that he
would deliver the city into their hands ; he tried whether
they would gbey orders with a generál confidence that it would
º, and we find them very observant both of God and
OSºlua. . . . . . . . .
I. Wherever the ark went the people attended it, v. 9. The
armed men went before it to clear the way, not thinking it
:any disparagement, to them, though they were men of war, to
ºbe pioneers to the ark of God....If any obstacle should be
found in crossing all the roads that led to the city, (which they
must do in walking round it,) they would remove it; if any
“opposition should be made by the enemy, they would en:
countérºit, that the priests’ march with the ārk might be easy .
and safé. It is an honour to the greatest of men to do any
good office to the ark, and to serve the interests, 6f religion in
‘their country. The rereipärd, eithér another body of arméd
měři, or Dáñ's squadrón, which "marched låst through the
wilderness, 6t, as somethink, the multitudé of the people who
were not firmed or disciplined for war, (as many of them as
“would;) followed the ark, to testify their respects to it, to
grace the solemnity, and to be withesses of what was done.
*Every faithful"zealous Israelite would be willing to undergo
‘the same fatigues, and ruń the same hazard with the priests
that bare the ark: ; ; ; ; ". . . . . . . . . . . . . . . . . . .
II. Sévén priests went immediately beforé, the ark, having
trumpets in their hānds, with which they were continually
sounding. v. 4, 5, 9, 13. Thé priests, were Gód’s ministers,
‘ānd thus in his name, 1. They proclaimed war with the Ca.
'hāanites, and so strück a terror upon them; for by terrors
ºupon their spirits they were to be conquered and subdued.
Thus 'God's ministers, by the solemn declarations of his wrath
against all ungodliness, and unrighteousness of men, must
blow the trumpet into Sion, and sound an alarm in the holy
mountain, that the sinners in Sion may be afraid. ' They are
God’s heralds to denounce war against all those that go on
still in their trespasses, but say, “We shall have peace,
though we go on.” 2. They proclaimed God’s gracious pre-
sence with Israel, and so put life and courage into them. It
was appointed that when they went to war, the priests should
encourage, them with the assurance of God’s présence with
them, Deut. xx. 2–4. . And particularly, their blowing with
trumpets was to be a sign to the people, that they should be
remembered before the Lord their God in the day of battle,
Numb. x.9. It encouraged Abijah, 2 Chron, Yiii. 12. Thus
God’s ministers, by sounding the Jubilee trumpet of the ever-
lasting gospel, which proclaims liberty and victory, must en-
courage the good soldiers of Jesus, Christ in their spiritual
warfare. - . -
III. The trumpets they used, were not those silver trumpets
which were appointed to be made for their ordinary service,
but trumpets of rams’ horns, bored hollow for the purpose, as
some think ; these trumpets were of the basest matter, duller
sound, and least show, that the excellency of the power might.
be of God. Thus by the foolishness of preaching, fitly com-
pared to the sounding of these rams’ horns, the devil's king-
dom is thrown down, and the weapons of our warfare, though
they are not carnal, nor seem to a carnal eye likely to bring
any thing to pass, are yet mighty through God to the pulling
down of strong holds, 2 Cor. x. 4, 5. The word here is trum-
pets of Jobel, that is, such trumpets as they used to blow withal
in the year of jubilee ; many interpreters understand it so, as
signifying the complete liberty to which Israel was now
brought, and the bringing of the land Öf Canaan, into the
hands of its just and rightful owners. . . . . . . . . . . . . . .
IV. All the people were commanded to be silent, not to
speak a word, nor make any noise, v. 10. that they might the
more carefully attend to the sound of the sacred trumpets,
which they were now to look upon as the voice of God among
thém ; and it does not become us to speak when God is speak-
ing. It likewise intimates their reverent expectation of the
event, Zech. ii. 13. B6 silent, O all flesh, before the Lord, Exod.
xiv. 14. God shall fight, and ye shall hold your peace..., .
V. They are to do this once a day for six days together, and
seven times the seventh day, v. 14, 15. God could have caused
the walls of Jericho to fall upon the first surrounding of them,
but they must go round them thirteen times before they fall,
that they might be kept waiting, patiently, for the . Lord.
Though they were lately come into Canaan, and their time
was very precious, (for they had a great deal of work before
them,) yet they must linger so many days about, Jericho,
seeming to do nothing, nor to make any progress in their busi-
ness. As promised deliverances must be expected in God's
way, so they must be expected in his time. He that, believes,
dpes not make haste, not more haste than God would have him
make. Go yet seven times before any thing hopeful appears,
1 Kings xviii. 43. . . . . . . . . . . . . . . . . . . .
VI. One of these days, must needs be a sabbath-day, and
the Jews say that it was the last, but that is not certain: ; how-
ever, if He that appointed them to rest on the other sabbath-
days, appointed, them to walk on this, that was sufficient to
justify them in it; he never intended to bind himself by his
own laws, but that when he pleased he might dispense with
them. The impotent man, went upon this principle when he
argued, John v. 11. He that made me whole, (and therefore has
a divine power,) he said:wnto me, Take up thy hed....And in
this case here, it was an honour to the sabbath-day, by which
our time is divided into weeks, that just seven days were to be
spent in this work; and seven priests were employed to sound
seven trumpets; that number being; on this occasion, as well
as many others, made remarkable, incremembrance of the six
days’ work of creation, and the seventh day’s rest from it.
And, besides, the law of the sabbath forbids our own work,
which is servile and secular, but this which they did; was a
religious act. It is certainly no breach of the sabbath-rest to
do the sabbath-work, for the sake of which the rest was insti-
tuted ; and what is the sabbath-work but to attend the ark in
all its motions º . . . . . . . . . . . . " - . . . . . . . . . . . . . . . . . .
VII. They continued to do this, during the time appointed,
and seven times the seventh day, though they saw not any
effect of it, believing that at the end the vision would speak and
not lie, Hab. ii. 3. If we persevere in the way of duty, we shall
lose nothing by it in the long run....It is probable they walked
at such a distance from the walls, as to be out of the reach ol
the enemies’ arrows, and out of the hearing, of their scoffs.
We may suppose the oddness of the thing did at firstämuse the
besieged, but by the seventh day they were grown secure, feeh-
ing no harm from that, which perhāps tºoked upon as an
BEFor E CIRIST, 1451.
Jericho taken and destroyed.
JOSHUA, WI.
enchantment. Probably, they bantered the besiegers, as
they, Neh. iv. 2. “What do these feeble Jews? Is this the
people they thought so formidable Are these their methods
of attack º’” Thus they cried Peace and Safety, that the de-
struction might be the more terrible when it came. Wicked
men (says Bishop Hall) think God in jest when he is preparing
for their judgment ; but they will be convinced of their mis-
take when it is too late.
VIII. At last they were to give a shout, and did so, and
immediately the walls fell, v. 16. This was a shout for mas-
tery, a triumphant shout, the shout of a king is among them,
Numb. xxiii. 21. This was a shout of faith ; they believed
that the walls of Jericho would fall, and by that faith they
were thrown down. It was a shout of prayer, an echo to the
Sound of the trumpets which proclaimed the promise that
God would remember them ; with one accord, as one man,
they cry to heaven for help, and help comes in. Some allude
to this to show that we must never expect a complete victory
over our own corruptions till the very evening of our last day,
and then we shall shout in triumph over them, when we come
to the number and measure of our perfections, as Bishop Hall
expresses it. A good heart (says he) groans wnder the sense of
his infirmities, fain would be rid of them, and strives and prays,
but when all is dome, wintil the end of the seventh day it cannot
be ; then judgment shall be brought forth unto victory. And
at the end of time, when our Lord shall descend from heaven
with a shout, and the sound of a trumpet, Satan's kingdom
shall be completely ruined, and not till then, when all op-
posing rule, principality, and power, shall be effectually and
eternally put down. -
17 And the city shall be accursed, even it, and
all that are therein, to the Lo Ro: only Rahab' the
harlot shall live, she and all that are with her
in the house, because she hid the messengers
that we sent. 18 And ye in any wise keep your-
selves from the accursed thing, lest ye make
3yourselves accursed, when ye take of the accursed
thing, and make the camp of Israel a curse, and
trouble it. 19 But all the silver, and gold, and ves-
sels of brass and iron, are consecrated unto the
LORD : they shall come into the treasury of the
LoRD. 20 So the people shouted when the priests
blew with the trumpets: and it came to pass, when
the people heard the sound of the trumpet, and the
people shouted with a great shout, that the wall fell
down flat, so that the people went up into the city,
every man straight before him, and they took the
city: 21 And they utterly destroyed all that was
in the city, both man and woman, young and old,
and ox, and sheep, and ass, with the edge of the
Sword. 22 But Joshua had said unto the two men
that had spied out the country, Go into the harlot’s
house, and bring out thence the woman, and all that
she hath, as ye sware unto her. 23 And the young
men that were spies went in, and brought out Rahab,
and her father, and her mother, and her brethren,
and all that she had ; and they brought out all her
kindred, and left them without the camp of Israel.
24 And they burnt the city with fire, and all that
was therein : only the silver, and the gold, and the
vessels of brass and of iron, they put into the trea-
Sury of the house of the Lo R.D. 25 And Joshua
Saved Rahab the harlot alive, and her father’s house-
hold, and all that she had : and she dwelleth in Is-
rael even unto this day; because she hid the mes-
sengers which Joshua sent to spy out Jericho. 26
And Joshua adjured them at that time, saying,
Cursed be the man before the Lord that riseth up
and buildeth this city Jericho: he shall lay the
foundation thereof in his first-born, and in his young-
est son shall he set up the gates of it. 27 So the
LoRD was with Joshua ; and his fame was novsed
throughout all the country.
. The people had religiously observed the orders given them
concerning the besieging of Jericho, and now at length Joshua
had told them, *ś “The Lord hath given you the city,
º and take possession.” Accordingly, in these verses wº:
ave,
I. The rules they were to observe in taking possession 3.
God gives it them, and therefore may direct it to what uses:
and intents, and clog it with what provisos and limitations,
he thinks fit. It is given to them to be devoted to God, as the:
first, and perhaps the worst, of all the cities of Canaan.
1. The city must be burnt, and all the lives in it sacrificed,
without mercy to the justice of God. All this they knew,
was included in those words, v. 17. The city shall be a che-
rem, a devoted thing, it and all therein, to the Lord ; no life.
in it might be ransomed upon any terms, they must all be
Surely put to death, Lev. xxvii. 29. So He appoints, from.
whom as creatures they had received their lives, and to whom
as sinners they had forfeited them ; and who may dispute his.
sentence 2 ls God worighteous, who thus taketh vengeance 2'
God forbid we should entertain such a thought ! There was
more of God seen in the taking of Jericho, than of any other
of the cities of Canaan, and therefore that must be more than
any other devoted to him. And the severe usage of this city
would strike a terror upon all the rest, and melt their hearts.
yet more before Israel. Only when this severity is ordered,
Rahab and her family are excepted ; she shall live and all that
are with her. She had distinguished herself from her neigh-
bours by the kindness she showed to Israel, and therefore
shall be distinguished from them by the speedy return of that
kindness. -
2. All the treasure of it, the money and plate and valuable
goods, must be consecrated to the service of the tabernacle;
and brought into the stock of dedicated things : The Jews
say, because the city was taken on the sabbath-day. Thus,
God would be honoured by the beautifying and enriching of
his tabernacle ; thus preparation was made for the extraordi-
nary expenses of his service : and thus the Israelites were
taught not to set their hearts upon worldly wealth, nor to aim.
at heaping up abundance of it for themselves. God had pro-
mised them a land flowing with milk and honey, not a land
abounding with silver and gold, for he would have them live
comfortably in it, that they might serve him cheerfully, but
not covet either to trade with distant countries, or to hoard for
after-times. He would likewise have them reckon themselves.
enriched in the enriching of the tabernacle ; and to think that:
which was laid up in God's house as truly their honour and
wealth as if it had been laid up in their own.
A particular caution is given them to take heed of med-
dling with the forbidden spoil; for what was devoted to God,
if they offered to appropriate it to their own use, would prove
accursed to them ; therefore, v. 18. In any wise keep your-
selves from the accursed thing; you will find yourselves inclined
to reach towards it, but check yourselves, frighten yourselves
from having any thing to do with it.” He speaks as if he
foresaw the sin of Achan, which we have an account of in the
next chapter, when he gives that reason for the caution, les:
we make the camp of Israel a curse, and trouble it, as it proved
that Achan did. *
II. The entrance that was opened to them into the city by
the sudden fall of the walls, or at least that part of the wall.
over against which they then were when they gave the shout,
v. 20. The wall fell down flat, and, probably, killed abundance
of people ; the guards that stood sentinel upon it, or others
that crowded upon it, to look at the Israelites that were
walking round. We read of thousands killed by the fall of
a wall, 1 Kings xx. 30. That which they trusted to for de-
fence, proved their destruction. The sudden fall of the wall,
no doubt, put the inhabitants into such a consternation, that
they had no strength nor spirit to make any resistance, but
they became an easy prey to the sword of Israel, and saw to
how little purpose it was to shut their gates against a people
that had the Lord on the head of them, Mic. ii. 13. Note, The
God of heaven easily can, and certainly will, break down all
the opposing power of his and his church’s enemies. Gates of
brass and bars of iron are, before him, but as straw and rotten
wood, Isa. xlv. 1, 2. Who will bring me into the strong city ?
Wilt not thou, O God? Ps. lx. 9, 10. Thus shall Satan's kingdom.
fall, nor shall any prosper, that harden themselves against God.
III. The execution of the orders given concerning this de-
voted city. All that breathed were put to the sword ; not
only the men that were found in arms, but the women and
children and old people. , Though they cried for quarter, and
begged ever so earnestly for their lives, there was no room ror
compassion, pity must be forgotten, they witerly destroyed all,
v. 21. If they had not had a divine warrant, under the sea!
of miracles, for this execution, it could not have been justified,
nor can it justify the like now, when we are sure, no such
warrant can be produced. But being appointed by the right-
BEFORE CIIRIST, 1451.
Rahab preserved.
JOSHUA, VII.
eous Judge of heaven and earth to do it, who is not un-
righteous in taking vengeance, they are to be applauded in
doing it, as the faithful ministers of his justice. Work for
God was then bloody work; and cursed was he that did it de-
ceitfully, keeping back his sword from blood, Jer. xlviii. 10.
But the spirit of the gospel is very different, for Christ came not
to destroy men’s lives but to save them, Luke ix. 56. Christ's
victories were of another nature. The cattle were put to death
with the owners, as additional sacrifices to the divine justice.
The cattle of the Israelites, when slain at the altar, were accepted
as sacrifices for them, but the cattle of those Canaanites were
required to be slain as sacrifices with them, for their iniquity was
not to be purged with sacrifice and offering : both were for the
glory of God. 2. The city was burnt with fire, and all that was in
it, v. 24. The Israelites, perhaps, when they had taken Je-
richo, a large and well built city, hoped they should have that
for their head-quarters; but God will have them yet to dwell
in tents, and therefore fires this nest, lest they should nestle
in it. 3. All the silver and gold, and all those vessels which
were capable of being purified by fire, were brought into the
treasury of the house of the Lord ; not that he needed it, but
he would be honoured by it, as the Lord of hosts, of their hosts
in particular, the God that gave the victory, and therefore
might demand the spoil; either the whole, as here, or, as
sometimes, a tenth, Heb. vii. 4.
IV. The preservation of Rahab the harlot, or inn-keeper,
who perished not with them that believed not, Heb. xi. 31. The
public faith was engaged for her safety, by the two spies, who
acted therein as public persons; and therefore though the
hurry they were in at the taking of the town, no doubt, was
yery great, yet Joshua took effectual care for her preservation.
The same persons that she had secured, were employed to
secure her, v. 22, 23. They were best able to do it, who knew
her and her house, and they were fittest to do it, that it might
appear it was for the sake of her kindness to them, that she was
thus distinguished, and had her life given her for a prey. All
her kindred were saved with her; like Noah she believed to the
saving of her house ; and thus faith in Christ brings salvation
to the house, Acts xvi. 31. Some ask, how her house, which is
said to have been upon the wall, ch. ii. 15. escaped falling with
the wall ; we are sure it did escape, for she and her relations
were safe in it: either though it joined so near to the wall as
to be said to be upon it, yet it was so far off as not to fall
either with the wall or under it; or rather that part of the wall
on which her house stood fell not. Now being preserved alive,
1. She was left for some time without the camp to be purified
from the Gentile superstition, which she was to renounce, and
to be prepared for her admission as a proselyte. 2. She was
in due time incorporated with the church of Israel, and she
and her posterity dwelt in Israel, and her family was remark-
able long after. We find her the wife of Salmon, prince of
Judah, mother of Boaz, and named among the ancestors of
our Saviour, Matt. i. 5. Having received Israelites in the name
of Israelites, she had an Israelite's reward. Bishop Pierson
observes, that Joshua’s saving Rahab the harlot, and admitting
her into Israel, was a figure of Christ's receiving into his king-
dom, and entertaining there, the publicans and the harlots,
Matt. Xxi. 31. Or it may be applied to the conversion of the
Gentiles. ,
V. Jericho is condemned to a perpetual desolation, and a
Curse pronounced upon the man that at any time hereafter
should offer to rebuild it, v. 26. Joshua adjured them, that is,
the elders and people of Israel, not only by their own consent,
obliging themselves and their posterity never to rebuild this
city; but by the divine appointment; God himself having for:
bidden it under the severe penalty here annexed. 1. God would
hereby show the weight of a divine curse; where it rests there
is no contending with it, nor getting from under it; it brings
Tuin without remedy or repair. 2. He would have it to remain
in its ruins a standing monument of his wrath against the
Canaanites, when the measure of their iniquity was full; and
of his mercy to his people, when the time was come for their
settlement in Canaan. The desolations of their enemies were
witnesses of his favour to them, and would upbraid them with
their ingratitude to that God who had done so much for them.
The situation of the city was very pleasant, and probably its
nearness to Jordan was an advantage to it, which would tempt
men to build upon the same spot; but they are here told it is
at their peril if they do it. Men build for their posterity, but
he that builds Jericho, shall have no posterity to enjoy what
he builds; his eldest son shall die when he begins the work,
and if he take not warning by that stroke to desist, but will go
on presumptuously, the finishing of his work shall be attended
with the funeral of his youngest, and we must suppose all the
TestW. off between. This curse, not being a curse causeless,
• *e 3 z
did come upon that man who long after rebuilded Jericho;
1 Kings xvi. 34. but we are not to think it made the place ever
the worse when it was built, or brought any hurt to them that
inhabited it. We find Jericho afterward graced with the pre-
sence, not only of those two great prophets Elijah and Elisha,
but of our blessed Saviour himself, Luke xviii. 35; xix. 1.
Matt. xx. 29. Note, It is a dangerous thing to attempt the
building up of that which God will have to be destroyed. See
al. i. 4.
Lastly, All this magnified Joshua, and raised his reputation,
v. 27. it made him not only acceptable to Israel, but formida-
ble to the Canaanites, because it appeared that God was with
him of a truth : the Word of the Lord was with him, so the
Chaldee, even Christ himself, the same that was with Moses.
Nothing can more raise a man's reputation, nor make him.
appear more truly great, than to have the evidences of God's
presence with him.
CHAP. VII.
More than once we have found the affairs of Israel, then when they were
in the happiest posturé, and gave the most hopeful prospects, perplexed.
and embarrassed by sin, and a stop thereby put to the most promising pro-
ceedings. . The golden calf, the murmuring at Kadesh, and the iniquity
of Peor, had broken their measures and given them great disturbancé,
and in this chapter we have such another instance of the interruption,
given to the progress of their arms by sin. But it being only the sin of
one person or family, and soon expiated, the consequences were not so
mischievous as of those other sins; however it served to let them know
that they were still upon their good behaviour... We have here,...ſ.
The sin of Achan in meddling with the accursed thing, v. 1. II. The
defeat of Israel before Ai thereupon, v. 2–5. III. Joshua's humilia-
tion and prayer on occasion of that sad disaster, v. 6–9. IP. The
directions God gave him for the putting away of the guilt, which had
provoked God thus to contend with them, v.10–13. P. The discovery,
trial, conviction, condemnation, and execution, of the criminal, by which
the anger of God was turned away, v., 16–26. And by this story it
appears that, as the law, so Canaan itself, made nothing perfect, the
perfection both of holiness and peace to God's Israel is to be expected in
the heavenly Canaan only.
I UT the children of Israel committed a tres-
pass in the accursed thing : for Achan, the
son of Carmi, the son of Zabdi, the son of Zerah,
of the tribe of Judah, took of the accursed, thing :
and the anger of the LoRD was kindled against the
children of Israel. 2 And Joshua sent men from
Jericho to Ai, which is beside Beth-aven, on the
east side of Beth-el, and spake unto them, saying,
Go up and view the country. And the men went
up and viewed Ai. 3 And they returned to Joshua,
and said unto him, Let not all the people go up ;.
but let about two or three thousand men go up and
smite Ai; and make not all the people to labour
thither; for they are but few. 4 So there went up
thither of the people about three thousand men ; and
they fled before the men of Ai. 5 And the men of
Ai smote of them about thirty and six men : for they
chased them from before the gate even unto. Sheba-
rim, and smote them in the going down : wherefore
the hearts of the people melted, and became as water.
The story of this chapter begins with a but... The Lord was
with Joshua, and his fame was noised through all that country ;
so the foregoing chapter ends, and it left no room to doubt but
that he would go on as he had begun, conquering and to con-
quer. He did right, and observed his orders in every things.
But the children of Israel committed a trespass, and so set God.
against them ; and then even Joshua's name and fame, his
wisdom and courage, could do them no service. If we lose
our God, we lose our friends, who cannot help us unless God
be for us. Now here is, * , sº *
I. Achan sinning; v. 1, Here is only a general mention,
made of the sin, we shall afterward have a more particular
account of it from his own mouth. The sin is here said to be
taking of the accursed thing, in disobedience to the command,
and in defiance of the threatening, ch. vi. 18. . In the sacking.
of Jericho, orders were given, that they should neither spare
any lives, nor take any treasure to themselves; we read not of
the breach of the former prohibition, (there were none to whom
they showed any mercy,) but of the latter... Compassion was.
put off, and yielded to the law, but covetousness was indulged.
The love of the world is that root of bitterness, which of all
others is most hardly rooted up. Yet the history of Achan is
a plain intimation that he of all the thousands of Israel was the
only delinquent in this matter. Had there been more in like
manner guilty, no doubt we should have heard of it; and it is
3.
BEFoEE CHRIST, 1451.
Joshua's humiliation and grief.
JOSHU A, VII.
strange there were no more. The temptation was strong, it
was easy to suggest what a pity it was that so many things of
value should be burnt, to what purpose is this waste? In plun-
dering cities, every man reckons himself entitled to what he
can lay his hands on. It was easy to promise themselves |
secrecy and impunity; yet by the grace of God such impres-
isions were made upon the minds of the Israelites by the ordi-
inances of God, circumcision and the passover, which they
had lately been partakers of, and by the providences of God
which had been concerning them, that they stood in awe of
the divine precept and judgment, and generously denied them-
selves in obedience to their God... And yet, though it was a
single person that sinned, the children of Israel are said to
commit the trespass, because one of their body did it, and he
was not as yet separated from them, nor disowned by them.
They did it, that is, by what Achan did, guilt was derived
upon the whole society of which he was a member. This
should be a warning to us to take heed of sin ourselves, lest
by it many be defiled or disquieted, Heb. xii. 15. and to take
ſheed of having fellowship with sinners, and of being in with
them, lest we share in their guilt. Many a careful tradesman ||
has been broken by a careless partner.” And it concerns us to
watch over one another for the preventing of sin, because
others’ sins may redound to our damage. * *
II. The camp of Israel, suffering for the same. The anger
of the Lord was kindled against Israel; he saw the offence,
though they did not, and takes a course to make them see it ;
for, one way or other, sooner or later, secret sins will be
brought to light; and if men inquire not after them, God will,
and with his inquiries will awaken theirs. : Many a commu-
inity is under guilt and wrath, and is not aware of it, till the
fire breaks out: here it broke out quickly. . . . .
1. Joshua sends a detachment to seize upon the next city
that was in their way, and that was Ai. Only three thousand
men were sent, advice being brought him by his spies that the
place was inconsiderable, and needed no greater force for the
reduction of it, v. 2, 3. Now perhaps it was a culpable as-
surance, or security rather, that they sent so small a party on
$he expedition ; it might also be an indulgence of the people
in the love of éase, for they will not have all the people to la-
tour thither; perhaps the people were the less forward to go
upon this expedition, because they were denied the plunder of
Jericho; and these spies were willing they should be gratified.
‘Whereas when that town was to be taken, though God by his
own power would throw down the walls, yet they must all la-
bour thither, and labour there too, in walking round it. It did
not bode well at all, that God’s Israel began to think much of
their labour, and contrived how to spare their pains. It is re-
Kłuired that we work out our salvation, though it is God that
works in us. It has likewise often proved of bad consequence
to make too light of an enemy. They are but few, (say the
spies.) but as few as they were, they were too many for them.
it will awaken our caré and diligence in our christian warfare,
to consider that we wréstle with principalities and powers.
2. The party, he sent, in their first attack upon the town,
were repulsed with some loss, v. 4, 5., they fled, before the men
of Ai, finding themselves unaccountably dispirited, and their
enemies to sally out upón them with more vigour and resolu-
tion than they expected. “In their retreat they had about
thirty-six men cut off; no great loss indeed, out of such a
number, but a dreadful surprise to those who had no reason to
expect any other in any attack than, clear, cheap, and certain
victory. . A -
three thousand that fell under this disgrace. Had the body
of the army been there, they had been no more able to keep
their ground, now they were under guilt and wrath, than this
small party, and to them the defeat would have been much.
more grievous and dishonourable. ... However, it was bad.
enough, as it was, and served, (1.) To humble. God’s Israel,
and to teach them always to rejoice with trembling. Let not
him that girdeth on the harness, boast as he that putteth it off.
(2.) To harden the Canaanites, and to make them the more,
securé, notwithstanding the terrors they had been struck with,
that their ruin, when it came, might be the more dreadful.
(3.) To be an evidence of God’s displeasure against Israel,
and a call to them to purge out the old leaven. And, this was. - * - - * ‘f 4. . . . . e. . . . *- : * * *
- - - | and all set to rights again, (as often in his predecessor's time.)
principally intended in their defeat. . . . . . . . . . . . . .
3. The retreat of this party in disorder, put the whole camp
* * a. * * *
of Israël into a fright; the hearts of the people melted, not so
---> * * -- " -
'much for the loss as for the disappointment. Joshua had as-
sured them that the living God would without fail drive out the
Canaanités from before them, ch. iii. 10
nd now, as it proves, it is well there were but.
- - - . How can this event.
be reconciled to that promise? To everythinkingman among
them it appeared an indication of God's displeasure, and an
omen of somethiºise, and therefore no marvel it put
them into such a consternation; if God turn to be their enemy
and fight against them, what will become of them? True
Israelites tremble when God is angry. ' ' ... . . . . .
6 And Joshua rent his clothes, and fell to the earth
upon his face before the ark of the LoRD until the
even-tide, he and the elders of Israel, and put dust
upon their heads. 7 And Joshua said, Alas!... O
Lord God, wherefore hast thou at all brought this
people over Jordan, to deliver us into the hand of
the Amorites, to destroy us? Would to GoD we had
been content, and dwelt on the other side Jordan li
8 O Lord, what shall, I say, when Israel turneth
their backs before their enemies 9 For the Canaan-
ites, and all the inhabitants of the land, shall hear of
it, and shall environ us round, and cut off our name
from the earth : and what wilt thou do unto thy great
name 2 - . . . . . . . . . . . . . .
We have here an account of the deep concern Joshua was
in, upon this sad occasion. He, as a public person, interest-
ed himself: more than any other in this public loss ; and is
therein an example to princes and great men, and teaches
them to lay much to heart the calamities that befall their
people: he is also a type of Christ, to whom the blood of his
subjects is precious, Ps. lxxii. 14. - . . . .
Observe, I. How he grieved ; he rent his clothes, v. 6. in token
of great sorrow for this public disaster, and especially a dread.
of God’s displeasure, which was certainly the cause of it.'
Had it been but the common chance of war, (as we are too.
apt to express it,) it had not become a general to droop thus
under it: but when God was angry, it was his duty and honour,
to feel thus. One of the bravest soldiers that ever was, own-
ed that his flesh trembled for fear of God, Ps. cxix.120. As
one humbling himself under the mighty hand of God, he fell to,
the earth won his face, not thinking it any disparagement to
him to lie thus low before the great God, to whom he directed.
this token of reverence, by.keeping his eye toward the ark of
the Lord. The elders of Israel, being interested in the cause,
and influenced by his example, prostrated themselves with
him, and, in token of deep humiliation, put dust upon their
heads, not only as mourners, but as penitents : not doubting
but it was for some sin or other, that God did thus contend
with them, (though they knew not what it was,) they humbled.
themselves before God, and thus deprecated the progress of his
wrath. This they continued until even-tide, to show that it.
was not the result of a sudden feeling, but proceeded from a
deep conviction of their misery and danger if God were any
way provoked to depart from them. Joshua did not fall foul
upon his spies for their misinformation concerning the strength
of the enemy, nor upon the soldiers for their cowardice, though
perhaps both were blame-worthy, but his eye is up to God; for,
is there any evil in the camp, and he has not done it ! His eye is.
upon God as displeased, and that troubles him.' " . . . . .
II. How he prayed, or pleaded rather, humbly expostulat-
ing the case with God; not sullen, as David when the Lord
had made a breach upon Uzzah, but much affected; his spirit
seemed to be somewhat ruffled and discomposed, yet not so as
to be put out of frame for prayer; but by giving vent to his
trouble in an humble address to God, he keeps his temper, and
'it ends well. . . . . . . . . . . . . . . .
1. Now he wishes they had all taken up with the lot of the
two tribes on the other side Jordan, v. 7. He thinks it had
been better to have stayed there and been cut short, than come ,
hither to be cut off. This savours too much of discontent and .
distrust of God, and cannot be justified, though the surprise
|and disappointment to one deeply concerned for the public
interest may in part excuse it. Those words, Whereforeſhast
thou brought us o dºn to destroy us? are too like what the
: murmurers often -, Exod. xiv. 11, 12 ; xyi. 3; Xvii. 3. .
. Numb. xiv. 2, 3, but he that searches the heart, knew they
came from another spirit, and therefore was not extreme to
mark what he said amiss. Had Joshua considered that this dis-
: order which their affairs were put into, no doubt, proceeded:
} from something amiss, which yet might easily be redressed,

he would not have spoken of it as a thing taken for granted,
that they were delivered into the hands of the Amorites to be de-
‘stroyed. God knows what he does, though we do not; but
this we may be sure of, he never did, nor'ever will, dó is any.
Wrong. . . . . º i . . . . . - - - - - º “. is . . . . .'; ; ; * . . .
; : 2. He speaks as one quite at a loss concerning the meaning :
of this event, v. 8. “What shall I say, what construction can
'I put upon it, when Israel; thy own people, for whom thou hast
BEFor E. CHRIST, 1451.
Directions for his proceeding.
JOSHUA, VII.
iately done such great things, and to whom thou hast promised
the full possession of this land, when they turn their backs be-
fore their enemies,” (their necks, so the word is,) “ when they
not only flee before them, but fall before them, and become a |
prey to them? What shall we think of the divine power, Is the
Mord’s arm shortened ? Of the divine promise, Ishis word yea
and nay ? Of what God has done, for us, Shall that be all
undone again and prove in vain?” Note, The methods of
Providence are often intricate and perplexing, and such as the
wisest and best of men know not what to say to ; but they shall
'know hereafter, John xiii. 7. . . . . .
3. He pleads the danger Israel was now in of being ruined ;
he gives up all for gone. “The Canaanites shall environ us
*ound, concluding that, now our defence being departed, and
the scales turned in their favour, we shall be in their eyes as
contemptible as ever we were formidable, and they shall cut
off our name from the earth,” v.9. Thus even good men, when
things go against them a little, are too apt to fear the worst,
and make harder conclusions than there is reason for. But this
comes in here as a plea ; “Lord, let not Israel's name, which
**as been so dear to thee and so great in the world, be cut off.”
4. He pleads the reproach that would be east on God, and
that if Israel were ruined, his glory would suffer by it. They
will cut off our name, says he, yet as if he had corrected him:
self for insisting upon that, it is no great matter (thinks he)
what comes of our little name, (the cutting off of that will be a
small loss,) but what wilt thou do for thy great name? This he
looks upon and laments as the great aggravation to the ca-
Hamity, he feared it would reflect on God, his wisdom and
bower, his goodness and faithfulness; what would the
Fgyptians say ? Note, Nothing is more grievous to a gra-
cious Soul than dishonour done to God's name. This also he
ansists upon as a plea for the preventing of his fears, and a re-
turn of God’s favour; it is the only word in all his address
$hat has any encouragement in it, and he concludes with it,
łeaving it to this issue, Father, glorify thy name. The name
of God is a great name, above every name; and whatever hap-
gens, we ought to believe that he will, and pray that he would,
work for his own name, that that may not be polluted. This
should be our concern more than anything élse, on this we
smust fix our eye as the end of all our desires, and from this
We must fetch our encouragement as the foundation of all our
hopes: we cannot urge a better plea than this, Lord, what ha 11
WI1, e
wilt thou do for thy, great name? Let God in all be
and then welcome his whole will.
10 And the LoRD said unto Joshua, Get thee up ;
wherefore liest thou thus upon thy face? 11 Israel
hath sinned, and they have also transgressed my
covenant which I commanded them: for they have
even taken of the accursed thing, and, have also
stolen, and dissembled also, and they have put it
even among their own stuff. 12 Therefore the chil-
gren of Israel could not stand before their enemies,
but turned their backs before their enemies, because
they were accursed: neither will I be with you any
more, except ye destroy the accursed from among
you. 13. Up, sanctify the people, and say, Sanctify
yourselves against to-morrow : for thus saith the
LORD, God of Israel, There is an accursed thing in
the midst of thee, O Israel: thou canst not stand be-
fore thine enemies, until ye take away the accursed
thing from among you. 14. In the morning therefore
ye shall be brought according to your tribes': and it
shall be, that the tribe which the Lord taketh shall
$ome according to the families thereof; and, the
family which the Lord shall take shäll come by
‘households; and the household which the Lori,
shall take shall come man by man. 15 And it shall
be, that he that is taken with the accursed thingshall
‘be burnt with fire, he and all that he hath: because
he hath transgressed the covenant of the Lord, and
because he hath wrought folly in Israel. . . . . "
We have here God's answer to Joshua's addréss, which,
We, may suppose, came from the oracle over the ark, beforé
which Joshua had prostrated himself, v.6. Those that desire
$9 know the will of God, must attend with their desires upon
the lively oracles, and wait at wisdom's gates for wisdom's
dictates, Prov. viii. 34. And let those that find themselves
under the tokens of God's displeasure, never complain of him,
glorified,
but complain to him, , and they shall, receive an answer of
peace. The answer came immediately, while he was yet speak-
ing, Isa. lxv. 24. as that to Daniël, ch. ix. 20, &c. . . . . . . .
..T. God encourages Joshua against his present desponden-
w
cies, and the black and mélancholy apprehensions he had of
the présent posture of Israel's affairs, v. 10. “Get thee up,
i suffer not thy spirits to droop, and sink thus, wherefore liest
thou thus upon thy face?” No doubt, Joshua did well to hun-
ble himself before God, and mourn as he did, under the to-
kens of his displeasure ; but now God tells him, it was enough,
ie would not have him, continue any longer in that melan-
choly posture, for God delights not in the grief of penitents
when they afflict their souls, further than as it qualifies them.
for pardoñ and peace ; the days even of that mourning must
be ended. ...Arise, shake thyself from the dust, Isa. lii, 2.
Joshua continued his mourning till even-tide, v. 6, so late,
that they could do nothing that night toward the discovery of
the criminal, but were forced to put it off till next morning,
; Daniel (ch. ix. 21.) and Ezra (ch. ix. 5, 6.) continued their
mourning only till the time of the evening sacrifice; that revived
'them both, but Joshua went past that time, and therefore is
thus roused ; “Get thee up, do not lie all night there.” Yet
we find that Moses fell down before the Lord forty days and
forty nights, to make intercession for Israel, Deut. ix. 18.
Joshua must get up because he has other work to do than to
lie there ; the accursed thing must be discovered and cast out,
and the sooner the better; Joshua is the man that must do it,
and therefore it is time for him to lay aside his mourning
weeds, and put on his judge's robes, and clothe himself with
zeal as a cloke 5 weeping must not hinder sowing, nor one duty.
of religion justle out another. Every thing is beautiful in its
season. Shechaniah perhaps had an eye to this in what he
said to Ezra upon a like occasion. See Ezra x. 2–4
II. He informs him of the true, and only cause of this dis-
aster, and shows him wherefore he contended with them, v.
11. Israel hath sinned. “Think not that God’s mind is
changed, his arm shortened, or his promise about to fail; no,
it is sin, it is sin, that great mischief maker, that has stopped
the current of divine favours, and has made this breach upon
you.”. The sinner is not named, though the sin is described,
fastened it upon the particular person, and their go
but it is spoken of as the act of Israel in general, till they have
# SO?"?"O'My
di s 2 Cor.
ave so wrought a clearing of themselves, as theirs
Observe how the sin is here made to appear exceed-
ing sinful: , 1. They have transgressed my covenant, an express
precept with a penalty annexed to it. It was agreed, that God
should have all the spoil of Jericho, and they should have the
spoil of the rest of the cities of Canaan, but in robbing God of
his part, they transgressed this covenant; 2. They have even.
taken of the devoted thing, in contempt of the curse which was
So solemnly denounced against him that should dare to break
in upon God’s property, as if that curse had nothing in it for-
: midable. 3. They have also stolen ; they did, it clandestinely,
as if they could concealit from the divine omniscience, and
they were ready to say, The Lord shall not see, or will not miss
so small a matter out of so great a spoil... Thus thou, thought-
i est, I was altogether, such a one as thyself. . 4. They have dis.
sembled also. Probably, when the action was over, Joshua
: called all the tribes, and asked them, whether, they had faith-
fully disposed of the spoil, according to the divine command,
and charged them, if they knew of any transgression; they
; should discover it; but Achan joined with the rest in a gen-
eral protestation of innocency, and kept his countenance, like
the adulterous woman that eats and wipes her mouth, and says,
I have done no wickedness. Nay, 5. They have put the ac.
; cursed thing among their own goods, as if they had as good a
title to that as to anything they have; never expecting to be
called to an account, nor designing to make restitution. . All
, this Joshua, though a wise and vigilant ruler, knew nothing
of, till God told him, who knows all the secret wickedness
: that is in the world, which men know nothing of God could
at this timé have told him who the person was that had done
this thing, but does not. (1.). To exercise the zeal of Joshua
and Israel, in searching out the criminal. (2.). To give the
sinner himself space to repent and make confession. j. Joshua,
no doubt, proclaimed it immediately, throughout the camp,
that there was such a transgression committed, upon which,
if Achan had surrendered himself, and penitently owned his
guilt, and prevented the scrutiny, who knows but he might
have had the benefit of that law which accepted of a trespass-
offering, with restitution, from those that had sinned through
ignorance in the holy things of the law? Lev. v.15, 16...But Achan
never discovering himself till the lot discovered him, evidenced
the hardness of his heart, and therefore he found no mercy.
III. He awakens him to inquire furthºtº it, by telling
BEFor E CHRIST, 1451.
Achan stoned.
Jos HUA, VII.
him, l. That this was the only ground for the controversy
God had with them, this, and nothing else; so that when this
accursed thing was put away, he needed not fear, all would
be well, the stream of their successes, when this one ob-
struction was removed, would run as strong as ever. 2. That
if this accursed thing were not destroyed, they could not ex-
pect the return of God’s gracious presence ; in plain terms,
neither will I be with you any more, as I have been, except ye
destroy the accursed, that is, the accursed person, who is :a::
so by the accursed thing. That which is accursed, will be
destroyed ; and they whom God has intrusted to bear the
sword, bear it in vain, if they make it not a terror to that
wickedness which brings these judgments of God on a land.
By personal repentance and reformation, we destroy the ac-
cursed thing in our own hearts, and unless we do that, we
must never expect the favour of the blessed God. Let all
men know that it is nothing but sin that separates between
them and God, and if that be not sincerely repented of and
forsaken, it will separate eternally.
IV. He directs him in what method to make this inquiry
and prosecution. 1. He must sanctify the people now over-
night, that is, as it is explained, he must command them to
sanctify themselves, v. 13. And what can either magistråtes
or ministers do more toward sanctification ? They must put
themselves into a suitable frame to appear before God, and
submit to the divine scrutiny ; must examine themselves,
now that God was coming to examine them ; must prepare to
"meet their God. They were called to sanctify themselves,
when they were to receive the divine law, Exod. xix. and now
also when they were to come under the divine judgment; for
in both God is to be attended with the utmost reverence.
There is an accursed thing in the midst of thee, and therefore
sanctify yourselves, that is, “Let all that are innocent be able
to clear themselves, and be the more careful to cleanse them-
selves: the sins of others may be improved by us, as further-
ances of our sanctification, as the scandal of the incestuous
Corinthian occasioned a blessed reformation in that church,
2 Cor. vii. 11. 2. He must bring them all under the scrutiny
of the lot, v. 14. the tribe which the guilty person was of,
should first be discovered by lot, then the family, then the
household, and last of all the person. The conviction came
upon him thus, gradually, that he might have some space
given him to come in and surrender himself; for God is not
willing that any should perish, but that all should come to re-
pentance. Observe, The Lord is said to take the tribe, and
family, and household, on which the lot fell : because the dis-
posal of the lot is of the Lord, and however casual it seems,
is under the direction of infinite wisdom and justice ; and to
show, that when the sin of sinners finds them out, God is to
be acknowledged in it; it is he that seizes them, and the ar-
rests are in his name. God hath found out the iniquity of thy
servants, Gen. xliv. 16. It is also intimated with what a
certain and unerring judgment the righteous God does and
will distinguish between the innocent and the guilty, so that
though for a time they seem involved in the same condemna-
tion, as the whole tribe did, when it was first taken by the
lot, yet he who has his fan in his hand, will effectually provide
for the taking out of the precious from the vile ; so that though
the righteous be of the same tribe, and family, and household,
With the wicked, yet they shall never be treated as the wicked,
Gen. xviii. 25. 3. When the criminal was found out, he must
be put to death, without mercy, (Heb. x. 28.) and with all the
expressions of a holy detestation, v. 15. He and all that he
has, must be burnt with fire, that there might be no remain-
gers of the accursed thing among them; and the reason given
for this severe sentence is, because the criminal has, (1.)
Given a great affront to God, he has transgressed the covenant
of the Lord, who is jealous particularly for the honour of the
holy covenant. (2.) He has done a great injury to the church
of God, he has wrought folly in Israel, has shamed that
nation which is looked upon by all its neighbours to be a wise
and understanding people; has infected that nation which is
sanctified to God, and troubled that nation of which He is
the Protector. These being crimes so heinous in their na-
ture, and of such pernicious consequence and example, the
execution, which otherwise would have come under the impu-
tation of gruelty, is to be applauded as a piece of necessary
justice. It was SACRILEGE, it was invading God's rights,
alienating his property, and converting to a private use that
which was devoted to his glory, and appropriated to the ser-
Vice of his sanctuary—this was the crime to be thus severely
E. for warning to all people in all ages to take heed
ow they rob God.
16 So J oshºose up early in the morning, and
brought Israel by their tribes; and the tribe of Judah
was taken : 17 And he brought the family of Ju-
dah ; and he took the family of the Zarhites: and
he brought the family of the Zarhites man by man;
and Zabdi was taken : 18 And he brought his house-
hold man by man ; and Achan, the son of Carmi,
the son of Zabdi, the son of Zerah, of the tribe of
Judah, was taken. 19 And Joshua said unto Achan,
My son, give, I pray thee, glory to the Lo RD God
of Israel, and make confession unto him ; and tell
me now what thou hast done; hide it not from me.
20 And Achan answered Joshua, and said, Indeed I.
have sinned against the Lo RD God of Israel, and
thus and thus have I done : 21 When I saw among
the spoils a goodly Babylonish garment, and two
hundred shekels of silver, and a wedge of gold of
fifty shekels weight, then I coveted them, and took
them ; and, behold, they are hid in the earth in the
midst of my tent, and the silver under it. 22 So
Joshua sent messengers, and they ran unto the tent;
and, behold, it was hid in his tent, and the silver
under it. 23 And they took them out of the midst
of the tent, and brought them unto Joshua, and unto
all the children of Israel, and laid them out before
the Lo R D. 24 And Joshua, and all Israel with him,
took Achan the son of Zerah, and the silver, and the
garment, and the wedge of gold, and his sons, and
his daughters, and his oxen, and his asses, and
his sheep, and his tent, and all that he had : and
they brought them unto the valley of Achor. 25
And Joshua said, Why hast thou troubled us? the
Lo Rd shall trouble thee this day. And all Israel
stoned him with stones, and burned them with fire
after they had stoned them with stones. 26 And
they raised over him a great heap of Stones unto
this day. So the LoRD turned from the fierce-
ness of his anger. Wherefore the name of that
place was called, The valley of Achor, unto this
day.
We have in these verses, I. The discovery of Achan by the
lot, which proved a perfect lot, though it proceeded gradually.
Though we may suppose that Joshua slept the better, and
with more ease and satisfaction, when he knew the worst of
the disease of that body, which, under God, he was the head
of, and which was put into a certain method of cure, yet he
rose up early in the morning, v. 16. So much was his heart
upon it, to put away the accursed thing. . We have found
Joshua upon other occasions an early riser, here, it shows his
zeal and vehement desire to see Israel restored to the divine
favour. In the scrutiny observe, l. That the guilty tribe was
that of Judah, which was, and was to be, of all the tribes the
most honourable and illustrious ; this was an allay to their
dignity, and might serve as a check to their pride : many
there were, who were its glories, but here was one that was
its reproach. Let not the best families think it strange, if
there be those found in them, and descending from them, that
prove their grief and shame. . Judah was to have the first and
largest lot in Canaan, the more inexcusable is one of that
tribe, if, not content to wait for his own share, he break in
upon God’s property. The Jews’ tradition is, that when the
tribe of Judah was taken, the valiant men of that tribe drew
their swords, and professed they would not sheathe them.
again till they saw the criminal punished, and themselves,
cleared who knew their own innocency. 2. That the guilty.
person was at length fastened upon, and the language of the
lot was, Thou art the man, v. 18. It was strange that Achan,
being conscious to himself of guilt, when he saw the lot come
nearer and nearer to him, had not either the wit to make an
escape, or the grace to make a confession ; but his heart was
hardened through the deceitfulness of sin, and it proved to be
to his own destruction. We may well imagine how his coun-
tenance changed, and what horror and confusion seized him.
when he was singled out as the delinquent, when the eyes of
all Israel were fastened upon him, and every one was ready
to say, Have we found thee, O our enemy / See here, (1.) The
folly of those that promise themselves secrecy in sin: the
BEFoRE CHRIST, 1451.
The punishment of Adhan.
JOSHUA, VII.
*—
righteous God has many ways of bringing to light the hidden
works of darkness, and so bringing to shame and ruin those
that continue their fellowship with those unfruitful works.
A bird of the air, when God pleases, shall carry the voice, Eccl.
x. 20. See Ps. xciv. 7, &c. (2.) How much it is our concern,
when God is contending with us, to find out what the cause
of action is, what the particular sin is, that, like Achan,
troubles our camp. We must thus examine ourselves, and
Acarefully review the records of conscience, that we may find
out the accursed thing, and pray earnestly with holy Job,
Lord, show me wherefore thou contendest with me. Discover the
traitor, and he shall be no longer harboured.
II. His arraignment and examination, v. 19. Joshua sits
judge, and though abundantly satisfied of his guilt by the de-
termination of the lot, yet urges him to make a penitent con-
fession, that his soul might be saved by it in the other world,
though he could not give him any encouragement to hope that
he should save his life by it. Observe, 1. How he accosts him
with the greatest mildness and tenderness that could be, like
a true disciple of Moses. He might justly have called him
“thief” and “rebel,” “Raca,” and “ thou fool,” but he
calls him “ son ;” he might have adjured him to confess, as
the high priest did our blessed Saviour, or threatened him with
the torture to extort a confession, but for love's sake he rather
beseeches him, I pray thee, make confession. This is an ex-
ample to all, not to insult over those that are in misery, though
they have brought themselves into it by their own wickedness,
but to treat even offenders with the spirit of meekness, not
knowing what we ourselves should have been and done, if
God had put us into the hand of our own counsels. It is like-
wise an example to magistrates, in executing justice, to govern
their own passions with a strict and prudent hand, and never
suffer themselves to be transported by them into any indecen-
cies of behaviour or language, no not toward those that have
given the greatest provocations. The wrath of man worketh
not the righteousness of God. Let them remember the judgment
is God's, who is Lord of his anger. This is the likeliest method
of bringing offenders to repentance. 2. What he wishes him
to do ; to confess the fact, to confess it to God, the party of—
fended by the crime; Joshua was to him in God’s stead, so
that in confessing to him, he confessed to God. Hereby he
would satisfy Joshua and the congregation concerning that
which was laid to his charge; his confession would also be an
evidence of his repentance, and a warning to others to take
heed of sinning after the similitude of his transgression : but
that which Joshua aims at herein, is, that God might be ho-
noured by it, as the Lord, the God of infinite knowledge and
ower, from whom no secrets are hid ; and as the God of
srael, who as he does particularly resent affronts given to his
Israel, so he does the affronts given him by Israel. Note, In
confessing sin, as we take shame to ourselves, so we give glory
to God, as a righteous God, owning him justly displeased with
us, and as a good God, who will not improve our confessions
as evidences against us, but is faithful and just to forgive, when
we are brought to own that he would be faithful and just if he
should punish. By sin we have injured God in his honour,
Christ by his death has made satisfaction for the injury; but
it is required, that we by repentance show our good will to his
honour, and, as far as in us lies, give glory to him. Bishop
Patrick quotes the Samaritan chronicle, making Joshua to say
here to Achan, Lift up thine eyes to the King of heaven and
earth, and acknowledge the nothing can be hid from him who
knoweth the greatest secrets. -
III. His confession, which, now at last, when he saw it was
to no purpose to conceal his crime, was free and ingenuous
enough, v. 20, 21. Here is. .
1. A penitent acknowledgment of the fault. “ indeed I
have sinned, what I am charged with is too true to be denied,
and too bad to be excused. I own it, I lament it; the Lord
is, righteous in bringing it to light, for indeed I have sinned.”
This is the language of a penitent that is sick of his sin, and
whose conscience is loaded with it. “I have nothing to accuse
any one else of, but a great deal to say against myself; it is
with me that the accursed thing is found, I am the man who
have perverted that which was right, and it profited me not.”
And that wherewith he aggravates the sin is, that it was com-
mitted against the Iord God of Israel. He was himself an
Israelite, a sharer with the rest of that exalted nation in their
º so that, in offending the God of Israel, he offended
this own God, which laid him under the guilt of the basest
treachery and ingratitude imaginable. -
2. A particular narrative of the fact, Thus and thus have I
done. . God had told Joshua in general, that a part of the
devoted things was alienated, but leaves it to him to draw from
Achan an account of the particulars; for, one way or other,
God will make sinners' own tongues to fall upon themselves
(Ps. lxiv. 8.) if ever he bring them to repentance, they will be
their own accusers, and their awakened consciences will be
instead of a thousand witnesses. Note, It becomes penitents,
in the confession of their sin to God, to be very particular :
not only, “I have sinned,” but, “In this and that instance
have sinned;” reflecting with regret upon all the steps that
led to the sin, and all the circumstances that aggravated it
and made it exceeding sinful ; thus and thus have I done. He
Jonfesses, (1.) To the things taken. In plundering a house
in Jericho he found a goodly Babylonish garment; the word
signifies a robe, such as princes wore when they appeared in
state, probably it belonged to the king of Jericho ; it was far-
fetched, if fetched, as we translate it, from Babylon. A gar-
ment of divers colours, so some render it; whatever it was, in
his eyes it made a glorious show ; “A thousand pities” (thinks
Achan) “ that it should be burnt, then it will do nobody any
good, if I take it for myself, it will serve me many a year for
my best garment.” Under these pretences, he makes bold
with this first, and thinks it no harm to save it from the fire;
but his hand being thus in, he proceeds to take a bag of money,
two hundred shekels, that is, one hundred ounces of silver, and
a wedge of gold, which weighed fifty shekels, that is, twenty-
five ounces. He could not plead that, in taking these, he saved
them from the fire, (for the silver and gold were to be laid up
in the treasury,) but they that make a slight excuse to serve in
daring to commit one sin, will have their hearts so hardened
by that, that they will venture upon the next without such an
excuse; for the way of sin is down-hill. See what a poor prize
it was for which Achan ran this desperate hazard, and what
an unspeakable loser he was by the bargain. See Matt. xvi.
26. (2.) He confesses the manner of taking them. [...] The
sin began in the eye. He saw these fine things, as Eve saw
the forbidden fruit, and was strangely charmed with the sight.
See what comes of suffering the heart to walk after the eyes, and
what need we have to make this covenant with our eyes, that if
they wander, they shall be sure to weep for it. Look not thou
upon the wine that is red, upon the woman that is fair ; close
the right eye that thus offends thee, to prevent the necessity of
plucking it out, and casting it from thee, Matt. v. 28, 29...[2.]
It proceeded out of the heart. He owns, I coveted them. U18
lust conceived and brought forth this sin. They that would be
kept from sinful actions, must mortify and check in themselves
sinful desires, particularly the desire of worldly wealth, which
we more particularly call covetousness. O what a world of evil
is the love of money the root of 3 Had Achan looked upon
these things with an eye of faith, he would have seen them
accursed things, and would have dreaded them, but looking
upon them with an eye of sense only, he saw them goodly
things, and coveted them. It was not the looking, but the
lusting, that ruined him. [3.] When he had committed it,
he was very industrious to conceal it. Having taken of the
forbidden treasures, fearing lest any search should be made
for prohibited goods, he hid them in the earth, as one resolved
to keep what he had gotten, and never to make restitution.
Thus does Achan confess the whole matter, that God might
be justified in the sentence passed upon him. See the deceit-
fulness of sin ; that which is pleasing in the commission, is
bitter in the reflection, at the last it bites like a serpent. Par-
ticularly, see what comes of ill-gotten goods, and how they
will be cheated that rob God, Job xx. 15. He hath swallowed
down riches, and he shall vomit them wºn again.
IV. His conviction. God had convicted him by the lot, he
had convicted himself by his own confession ; but that no
room might be left for the most discontented Israelite to object
against the process, Joshua has him further convicted by the
searching of his tent, in which the goods were found which he
confessed to. Particular notice is taken of the haste which
the messengers made, that were sent to search, they ran to the
tent, v. 22. Not only to show their readiness to obey Joshua's
orders, but to show how uneasy they were till the camp was
cleared of the accursed thing, that they might regain the
divine favour. They that feel themselves under wrath, find
themselves concerned not to defer the putting away of sin.
Delays are dangerous, and it is no time to trifle. When the
stolen goods were brought, they were laid out before the Lord,
v. 23. that all Israel might see how plain the evidence was
against Achan, and might adore the strictness of God's judg-
ments in punishing so severely, the stealing of such small
things, and yet the justice of his judgments in maintaining his
right to devoted things, and might be afraid of ever offending
in the like kind. In laying them out before the Lord, they
acknowledged his title to them, and waited to receive his di-
rections concerning them. Note, Those that think to put a
cheat upon God, do but deceive *: what is taken
•
BEFORE CHRIST, 1451.
The punishment of Achan.
JOSEIUA, WHII.
*
* - -
no man at last. -
... W. His condemnation.
v. 25. Why hast thou troubled us? There is the ground of the
sentence, O, how much hast thou troubled us! So some read it.
He refers to what was said when the warning was given not to
meddle with the accursed thing, ch. vi. 18. lest ye make the camp
of Israel a curse, and trouble it. Note, Sin is a very trouble-
some thing, not only to a sinner himself, but to all about him.
He that is greedy of gain, as Achan was, troubles his own house,
from him he will recover, Hos. ii. 9. and he will be a loser by
Joshua passes sentence upon him,
Prov. xv. 27. and all the communities he belongs to. Now .
*(says Joshua) God shall trouble thee. See why Achan was so
severely dealt with, not only because he had robbed God, but
because he had troubled Israel ; over his head he had (as it
were) this accusation written, Achan, the troubler of Israel, as
Ahab, 1 Kings xviii. 18. This therefore is his doom, God
shall trouble thee. Note, The righteous God will certainly
Tecompense tribulation to them that trouble his people, 2 Thess.
i. 6. Those that are troublesome, shall be troubled. Some of
the Jewish doctors, from that word, which determines the
troubling of him to this day, infer, that therefore he should
not be troubled in the world to come ; the flesh was destroyed, .
that the spirit might be saved, and if so, the dispensation was
really less severe than it seemed. In the description, both of
his sin and of his punishment, by the trouble that was in both,
there is a plain allusion to his name Achan, or, as he is called,
answer his name.
VI. His execution.
i Chron. ii. 7. Achar, which signifies trouble. He did too much
:No reprieve could be obtained, a gan-
grened member must be cut off immediately. When he is
proved to be an anathema, and the troubler of the camp, we
may suppose all the people cry out against him, Away with him,
away with him / Stone him, stone him 1 Here is; t
1. The place of execution : they brought him out of the
camp, in token of their putting far from them that wicked per-
son, 1 Cor. v. 13. When our Lord Jesus, was made a curse
for us, that by his trouble-we might have peace, he suffered as
an accursed; thing without the gate, bearing our reproach,
Heb. xiii. 12, 13. The execution was at a distance, that the
camp, which was disturbed by Achan's sin, might not be de-
filed by his death. - ! . .
-2. The persons employed in his execution; it was the act of
all Israel, v.24, 25. They were all spectators of it, that they
might see and fear. Public executions are public examples.
Nay, they were all consenting to his death, and as many as
could, were active in it, in token of the universal detestation in
which they held his sacrilegious attempt, and their dread of
God’s displeasure against them.
3. The partakers with him in the punishment; for he
perished not alone in his iniquity, ch. xxii. 20. (i.) The
stolen goods were destroyed with him, the garment burnt, as
it should have been with the rest of the combustible things in
Jericho, and the silver and gold defaced, melted, lost, and
buried in the ashes of the rest of his goods, under the heap of
stones, So as never to be put to any other use. (2.) All his
9ther goods were destroyed likewise, not only his tent, and the
furniture of that, but his owen, asses, and sheep ; to show, that
goods gotten unjustly, especially if they be gotten by sacri.
lege, will not only turn to no account, but will blast, and
Waste the rest of the possessions to which they are added.
The eagle in the fable, that stole flesh from the altar, brought
a coal of fire with it, which burnt her nest, Hab. ii. 9, iO.
Zech. v. 3, 4. They lose their own, that grasp at more than
their own.
Xith him. Some indeed think that they were brought out (v.
24.) only to be the spectators of their father's punishment, but
most conclude that they died with him, and that they must be
meant, p. 25. where it is said, they burned them with fire, after
they had stoned them with stones. God had expressly provided
that magistrates should not put the children to death for the
father's sins ; but he did not intend to bind himself by that
law, and in this case he had expressly ordered, v.15. that the
criminal, and all that he had, should be burnt. Perhaps his
§ons and daughters were aiders and abettors in the villany, had
(3.) His sons and daughters were put to death
helped to carry off the accursed things. . It is very probable
that they assisted in the concealment, and that he could not
hide them in the midst of his tent, but they must know and
keep his counsel, and so they became accessaries ex post facto
-after the fact; and if they were ever so little partakers in
the crime, it was so heinous, that they were justly sharers in
the punishment. However, God was hereby glorified, and the
iudgment executed was thus made the more tremendous."
24. The punishment itself that was inflicted on him; he was
stoned, some think, as a sabbath-breaker, supposing that the
sacrilege was conged on the sabbath-day; and then his
dead body was burnt, as an accursed thing, of which there
should be no remainder left. The concurrence of all the
people in this execution, teaches us how much it is the in-
terest of a nation, that all in it should contribute what they
can, in their places, to the suppression of vice and profane-
ness, and the reformation of manners; sin is a reproach to any
people, and therefore every Israelite indeed will have a stone
to throw at it. ! * * ,
5. The pacifying of God's wrath hereby, v. 26. The Lord
turned from the fierceness of his anger. The putting away off
sin by true repentance and reformation, as it is the only way,
so it is a sure and most effectual way, to recover the divine
favour. Take away, the cause, and the effect will cease. . .
VII. The record of his conviction and execution; care was
taken to preserve the remembrance of it, for warning and in-
struction to posterity: 1, A heap of stones was raised on the
place where Achan was executed, every one perhaps of the
Congregation throwing a stone at the heap, in token of his
detestation of the crime. 2. A new name was given to the
place ; it was called, the Valley of Achor, or Trouble. This
was a perpetual brand of infamy upon Achan's name; and a
perpetual warning to all people not to invade God’s property
By this severity against Achan, the honour of Joshua's govern-
ment, now in the infancy of it, was maintained, and Israel, at
their entrance upon the promised Canaan, were minded to
observe, at their peril, the provisos and limitations of the grant
by which they held it. The Valley of Achor is said to be
given for a door of hope, because when we put away the ac-
cursed thing, then there begins to be hope in Israel, Hos. ii.
15. Ezra x. 2.
, CHAP. VIII. {
The embarrassment which Achan's sin gave to the affairs of Israel being
over, we have them here in a very good posture again, the affairs both %
war and religion. Here is, J. The glorious progress of their arms in the
taking of Aï, before which they had lately suffered disgrace. I. God;
encourages Joshua to attack it, with the assurance of success, and directs
him what method to take, v. 1, 2, 2, Joshua gives orders accordingly to
the men of war, v. 3–8. 3. The stratagem is managed as it was pro-
jected, and succeeds as it was desired, v. 9–22. 4. Joshua becomes.
"naster of this city, puts all to the sword, burns it, hangs the king; but
gives the plunder to the soldiers, v. 23–29. II. The great solemnity of
writing and reading the law before a general assembly of all ſº
drawn up for that purpose upon the two mountains of Gerizim an
Ebal, according to an order which Moses had received from the Lord,
and delivered to them, v. 30–35. Thus did they take their work be:
fore them, and make the business of their religion to keep pace with their
secular business. . - - -
1 A ND the LoRD said unto Joshua, Fear not,
neither be thou dismayed : take all the peo-
ple of war with thee, and arise, go up to Ai: see, R
have given into thy hand the king of Ai, and his
people, and his city, and his land. 2 And thou
shalt do to Ai and her king as thou didst unto Jeri-
cho and her king : only the spoil thereof, and the
cattle thereof, shall ye take for a prey unto your-
selves: lay thee an ambush for the city, behind it.
Israel were very happy in having such a commander as
Joshua, but Joshua was more happy in having such a director
as God himself; when any difficulty occurred, he need not to
call a council of war, who had God so nigh unto him, not only
to answer, but even to prevent, his inquiries. It should seem,
Joshua was now at a stand, had scarcely recovered the dis-
composure he was put into by the trouble Achan gave them,
and could not think, without fear and trembling, of pushing
forward, lest there should be in the camp another Achan;
then God spake to him, either by vision, as before, ch. v. as ā.
man of war with his sword drawn, or by the breastplate of
judgment. Note, When we have faithfully put away sin, that
accursed thing, which separates between us and God, then, and
not till then, we may expect to hear from God to our comfort;..
and God’s directing us how to go on in our christian work and
warfare, is a good evidence of his being reconciled to us.
Observe, here, - - . . . . . . . . .
I. The encouragement God gives to Joshua to proceed,
Fear not, neither be thow dismayed, v. 1. This intimates that
the sin of Achara, and the consequence of it, had been a very
great discouragement to Joshua, and made his heart almost
ready to fail. Corruptions within the church weaken the
hands, and damp the spirits, of her guides and helpers, more.
than oppositions from without ; treacherous Israelites are to be
dreaded more than malicious Canaanites. But God bids,
Joshua not to be dismayed; the same power that keeps Israel
from being ruined by their enemies, shall keep them from ruin-
ing themselves. To animate him, 1. He assures him of suc-
cess against Ai, tells him it is all his own; but he must take
BEFORE CHRIST, 1451.
The taking of Ai.
JOSHUA, VIII.
it as God's gift, I have given it into thy hands, which secured
him both title and possession, and obliged him to give God
the glory of both, Ps. xliv. 3. 2. He allows the people to
take the spoil to themselves. Here the spoil was not conse-
crated to God as that of Jericho, and therefore there was no
danger of the people's committing such a trespass as they
had committed there. Observe, How Achan, who catched at
forbidden spoil, lost that, and life, and all ; but the rest of the
people, who had conscientiously refrained from the accursed
thing, were quickly recompensed for their obedience with the
spoil of Ai ; the way to have the comfort of what God allows
us, is, to forbear what he forbids us. No man shall lose by
his self-denial ; let God have his dues first, and then all will
be clean to us and sure, 1 Kings xvii. 13. God did not bring
them to these goodly cities, and houses filled with all good things,
to tantalize them with the sight of that which they might not
touch ; but, having received the first-fruits from Jericho, the
Spoil of Ai, and of all the cities which from henceforward came
into their hands, they might take for a prey to themselves.
II. The direction he gives him in attacking Ai. It must
not be such a work of time as the taking of Jericho was, that
would have prolonged the war too much; they that had patient-
lywaited seven days for Jericho, shall have Ai given them in
one day. Nor was it, as that, to be taken by miracle, and
purely by the act of God, but now their own conduct and
courage must be exercised ; having seen God work for them,
they must now bestir themselves. God directs him, 1. To
take all the people, that they might all be spectators of the
action, and sharers in the spoil. Hereby God gave him a
tacit rebuke for sending so small a detachment against Ai, in
the former attempt upon it, ch. vii. 4. 2. To lay an ambush
behind the city ; this was a method which Joshua would not
have thought of at this time, if God had not directed him to
it 3 and though now we are not to expect direction, as here,
by visions, voices, or oracles, yet whenever those who are in:
trusted with public councils take prudent measures for the
public good, it must be acknowledged that God puts it into
their hearts; he that teaches the husbandman discretion, no
doubt teaches the statesman and general. *
3 So Joshua arose, and all the people of war, to
go up against Ai: and Joshua chose out thirty
thousand mighty men of valour, and sent them away
by night. . 4. And he commanded them, saying, Be-
hold, ye shall lie in wait against the citv, even be-
hind the city: go not very far from the city, but be
ye all ready : 5 And I, and all the people that
are with me, will approach unto the city; and it
shall come to pass, when they come out against us,
as at the first, that we will flee before them, 6 (For
they will come out after us,) till we have drawn
them from the city: for they will say, They flee be-
fore us, as at the first ; therefore we will ſee before
them. .. 7 Then ye shall rise up from the ambush,
and seize upon the city: for the Lord your God will
deliver it into your hand, 8 And it shall be, when
ye have taken the city, that ye shall set the city on
fire: according to the commandment of the LoRD
shall ye do. See, I have commanded you. 9 Joshua
therefore sent them forth : and they went to lie in
ambush, and abode between Beth-el and Ai, on the
West side of Ai: but Joshua lodged that night among
the people. 10 And Joshua rose up early in the
morning, and numbered the people, and went up, he
and the elders of Israel, before the people to Ai. 11
And all the people, even the people of war that were
With him, went up, and drew nigh, and came before
the city, and pitched on the north side of Ai: now
there was a valley between them and Ai. 12 And
he took about five thousand men, and set thern to lie
in ambush between Beth-el and Ai, on the west side
of the city. 13 And when they had set the people,
even all the host that was on the north of the city,
and their liers in wait on the west of the city, Joshua
went that night, into the midst of the valley. 14
And it came to pass, when the king of Ai saw it,
that they hasted and rose up early, and the men of
the city went out against Israel to battle, he and all
his people, at a time appointed, before the plain;
but he wist not that there were liers in ambush against
him behind the city. , 15 And Joshua and all Israel
made as if they were beaten before them, and fled by
the way of the wilderness. 16 And all the people
that were in Ai were called together to pursue after
them: and they pursued after Joshua, and were
drawn away from the city. 17 And there was not a man,
left in Ai or Beth-el that went not out after Israel:
and they left the city open, and pursued after Israel.
18 And the Lo RD said unto Joshua, Stretch out the
spear that is in thy hand toward Ai ; for I will give
it into thine hand. And Joshua stretched out the
spear that he had in his hand toward the city. 19.
And the ambush arose quickly out of their place,
and they ran as soon as he had stretched out his.
hand: and they entered into the city, and took it
and hasted, and set it on fire. 20 And when the
men of Ai looked behind them, they saw, and, be-
hold, the smoke of the city ascended up to heaven,
and they had no power to flee this way or that way:
and the people that fled to the wilderness turned
back upon the pursuers. 21 And when Joshua and
all Israel saw that the ambush had taken the city,
and that the smoke of the city ascended, then they
turned again, and slew the men of Ai. 22 And the
other issued out of the city against them ; so they
were in the midst of Israel, some on this side and
some on that side: and they smote them, so that they
let none of them remain or escape.
We have here an account of the taking of Ai by stratagems.
The stratagem here used, we are sure, was lawful and good ;
God himself appointed it, and we have no reason to think;
but that the like is lawful and good in other wars. Here was:
no league broken, no oath or promise violated, nor any thing
like it; it was not by the pretence of a parley, or treaty of
peace, that the advantage was, gained, no; these are sacredi
things, and not to be jested with, nor used to serve a turn ;
truth, when once it is plighted, becomes a debt even to the
enemy. But in this stratagem here was no untruth told ; no-
thing was concealed but their own counsels, which no enemy.
ever pretended a right to be intrusted with ; nothing was dis-
sembled, nothing counterfeited but a retreat, which was no
natural or necessary indication at all of their inability to main-
tain their onset, or of any design not to renew it; the enemy.
ought to have been upon their guard, and to have kept within
the defence of their own walls; common, prudence, had they
been governed by it, would have directed them not to venture.
on the pursuit of an army which they saw was so far supe-
rior to them in numbers, and leave their city unguarded ; but
Sipopulus vult decipi, decipiatur–lf the people will be deceived;
et them) if the Canaanites will be so easily imposed upon;
and, in pursuit of God's Israel, will break through all the
laws of policy and good management, the Israelites are not at
all to be blamed for taking advantage of their fury and
thoughtlessness ; nor is it any way inconsistent with the cha-
racter God is pleased to give of them, that they are children.
that will not lie. . . . . . . . . - . .
Now in the account here given of this matter, . . . . . . . .
I. There is some difficulty in adjusting the numbers that
were employed to effect it. Mention is made, v. 3. of thirty,
thousand, that were chosen and sent away by night, to whom
the charge was given to surprise the city as soon as ever they
perceived it was evacuated, v. 4, 7, 8. And yet afterward, vs.
12. it is said, Joshua took five thousand men, and set them to lie.
in ambush behind the city, and that ambush entered the city;.
and set it on fire, v. 19. Now, 1. Some think there were two,
parties sent out to lie in ambush, thirty thousand first, and
afterward five thousand to guard the roads, and to intercept
those of the city that might think to save themselves by flight;
or to strengthen those that were first sent out ; , and that
Joshua made his open attack upon the city, with all the
thousands of Israel. So the learned Bishop Patrick, insisting.
upon God’s command, v. 1. to take all the people of war with
him. . But, 2. Others think that all the people were taken only.
to encamp before the city, and that out of them Joshua chose
out thirty thousand men to be employed in the action; out of
which he sent five thousand to lie in ambush, which were as:
many as could be supposed to march. inºiſe-widºu being
BEFoEE CHRIST, 1451.
The taking of Ai.
JOSHUA, VIII.
discovered ; (more would have been seen, and thus the design
would have been broken ;) and that then with the other
twenty-five thousand he made the open attack, as Masius
thinks, or with the thirty thousand, which, as Calvin thinks,
he kept entire for that purpose, having, beside them, sent out.
{ive thousand for an ambuscade. And those five thousand
(they think) must be meant by them, v. 3, which he sent away
by night, with orders to lie in wait behind the city, though the
particular number is not specified till v. 12. If we may admit
such a seeming disturbance in the order of the narrative, (of
which, perhaps, similar instances might be cited from the other
scripture histories,) it seems most probable that there was
but one ambushment, which consisted only of five thousand,
£nough for such a purpose.
II. Yet the principal parts of the story are plain enough,
that a detachment being secretly marched behind the city, on
the other side to that on which the main body of the army
lay, (the situation of the country, it is probable, favouring
their concealment,) Joshua, and the forces with him, faced
the city; the garrison made a vigorous sally out upon them,
whereupon they withdrew, gave ground, and retreated in some
seeming disorder toward the wilderness; which being per-
ceived by the men of Ai, they drew out all the force they had
to pursue them. This gave a fair opportunity for them that
lay in ambush to make themselves masters of the city, whereof
when they had given notice by a smoke to Joshua, he, with
all his force, returned upon the pursuers, who now, when it
was too late, were aware of the snare they were drawn into,
for their retreat being intercepted, they were every man of
them cut off. The like artifice we find used, Judg. xx. 29, &c.
Now in this story we may observe, - -
1. What a brave commander Joshua was. See, (1.) His
conduct and prudence. God gave him the hint, v. 2. that he
should lay in ambush behind the city, but left him to himself
so order the particulars, which he did admirably well. Doubt-
less, Wisdom strengthens the wise more than ten mghty men,
Eccl. vii. 19. (2.) His care and industry, v. 10. He rose up
early in the morning, that he might lose no time, and to show
how intent his mind was upon his business. Those that would
maintain their spiritual conflicts, must not love their ease.
(3-). His courage and resolution ; though an army of Israel-
ites had been repulsed before Ai, yet he resolves to lead them
on in person the second time, v. 5. Being himself also an
elder, he took the elders of Israel with him to make this attack
upon the city, v. 10. as if he was going rather to sit in judg-
ment upon them as criminals, than to fight them as enemies.
(4.) His caution and consideration, p. 13. He went that might
into the midst of the valley, to make the necessary dispositions
for an attack, and to see that every thing was in good order.
t is the pious conjecture of the learned Bishop Patrick, that
he went into the valley alone, to pray to God for a blessing
upon his enterprise, and he did not seek in vain. (5.) His
constancy and perseverance ; when he had stretched out his
spear toward the city, v. 18. (a spear almost as fatal and for-
midable to the enemies of Israel as the rod of Moses was,) he
never drew back his hand till the work was done. His hands
in fighting, like Moses's in interceding, were steady to the
going down of the sun. Those that have stretched out their
hands against their spiritual enemies, must never draw them
back. Lastly, What Joshua did in the stratagem is applicable
to our Lord Jesus, of whom he was a type. Joshua conquered
by yielding, as if he had himself been conquered; so our Lord
Jesus, when he bowed his head and gave up the ghost, seemed
as if death had triumphed over him, and as if he and all his
interests had been routed and ruined ; but in his resurrection
he rallied again and gave the powers of darkness a total defeat;
he bloke the serpent’s head, by suffering him to bruise his
heel. A glorious stratagem
2. What an obedient people Israel was ; what Joshua com-
manded them to do according to the commandment of the Lord,
v. 8. they did it without murmuring or disputing. They that
Were sent to lie in ambush between Beth-el and Ai, (two
cities confederate against them,) were in a post of danger,
and had they been discovered, might all have been cut off, and
Yet they ventured it; and when the body of the army retreated
and fled, it was both disgraceful and perilous, and yet, in
obedience to Joshua, they did it. -
3.What an infatuated enemy the king of Ai was, (1.) That
he did not by his scouts discover those that lay in ambush
behind the city, v. 14. Some observe it as a remarkable in-
$tance of the power of God in making men blind to their own
interest, and the things that belong to their peace, that he wist
*ot that there were liers in wait against him. They are most in
danger, who are least aware that they are so. (2.) That when
Usrael seemed to ":he drew out all his forces to pursue them,
,”
and left none to guard his city and to secure his retreat, v.17
Thus the church's enemies often run themselves into destruc-
tion by their own fury and the violence of their rage against
the Israel of God. Pharaoh plunged himself into the Red sea
by the eagerness with which he pursued Israel. (3.) That
from the killing of thirty-six men out of three thousand, when
Israel made the former attack upon his city, he should infer
the total routing of so great an army as now he had to deal
with, v. 6. They flee before us as at the first. See how the pros-
perity of fools destroys them, and hardens them to their ruin.
God had made use of the men of Ai as a scourge to chastise
his people for meddling with the accursed thing, and this had
puffed them up with a conceit that they must have the honour
of delivering their country from these formidable invaders,
but they were soon made to see their mistake, and that when
the Israelites had reconciled themselves to their God, they
could have no power against them. God had made use of them
only for the rebuking of Israel, with a purpose, when the cor-
rection was over, to throw the rod itself into the fire; howbeit
they meant not so, but it was in their heart to destroy and cut
off, Isa. x. 5–7.
4. What a complete victory Israel obtained over them by
the favour and blessing of God. Each did his part, the divided
forces of Israel, by signals agreed on, understood one another,
and every thing succeeded according to the project ; so that
the men of Ai, then when they were most confident of victory,
found themselves surrounded, so that they had neither spirit
to resist, nor room to fly, but were under a fatal necessity of
yielding their lives to the destroyers. And now it is hard to
say, whether the shouts of the men of Israel, or the shrieks of
the men of Ai, were the louder, but easy to imagine what
terror and confusion they were filled with, when their highest
assurances sunk so suddenly into the heaviest despair. Note,
The triumphing of the wicked is short, Job xx. 5. They are
eralted for a little while, that their fall and ruin may be the
sorer, Job xxiv. 24. See how easily, how quickly, the scale
turns against them that have not God on their side.
23 And the king of Ai they took alive, and brought
him to Joshua. 24 And it came to pass, when Israel
had made an end of slaying all the inhabitants of
Ai in the field, in the wilderness wherein they chased
them, and when they were all fallen on the edge of
the sword, until they were consumed, that all the
Israelites returned unto Ai, and smote it with the
edge of the sword. 25 And so it was, that all that
fell that day, both of men and women, were twelve
thousand, even all the men of Ai. 26 For Joshua
drew not his hand back, where with he stretched out
the spear, until he had utterly destroyed all the in-
habitants of Ai. 27 Only the cattle and the spoil
of that city Israel took for a prey unto themselves,
according unto the word of the LORD, which he com-
manded Joshua. 28 And Joshua burnt Ai, and
made it an heap for ever, even a desolation, unto
this day. 29 And the king of Ai he hanged on a
tree until even-tide : and as soon as the sun was
down, Joshua commanded that they should take his
carcase down from the tree, and cast it at the enter-
ing of the gate of the city, and raise thereon a great
heap of stones, that remaineth unto this day.
We have here an account of the improvement which the
Israelites made of their victory over Ai. -
1. They put all to the sword, not only in the field, but in
the city, man, woman, and child, none of them remained, v.
24. God, the righteous Judge, had passed this sentence upon
them for their wickedness, so that the Israelites were only the
ministers of his justice, and the executioners of his doom.
Once in this story, and but once, mention is made of the men
of Beth-el, as confederates with the men of Ai, v. 17. Though
they had a king of their own, and were not subjects to the
king of Ai, (for the king of Beth-el is reckoned among the
thirty-one kings that Joshua destroyed, ch. xii. 16.) yet Ai
being a stronger place, they threw themselves into that, for
their own safety, and the strengthening of their neighbours
hands, and so (we may presume) were all cut off with them ;
thus, that by which they hoped to prevent their own ruin
hastened it. The whole number of the slain, it seems, was
but twelve thousand, an inconsiderable body to make head
against all the thousands of Israel; but whom God will de-
stroy, he infatuates. Here it is said, v. 26. that Joshua drew
REFORE CHRIST, 1451.
Joshua sacrifices to the Lord.
JOSH U A, VIII.
not his hand back wherewith he stretched out the spear, v. 18.
till the slaughter was completed. Some think the spear he
stretched out, was not to slay the enemies, but to animate and
©ncourage his own soldiers, some flag or ensign being hung
out at the end of this spear ; and they observe it as an in-
stance of his self-denial, that though the fire of courage where-
with his breast was filled, would have pushed him forward,
sword in hand, into the hottest of the action, yet, in obedi-
‘ence to God, he kept the inferior post of a standard-bearer,
and did not quit it till the work was done. By the spear
stretched out, he directed the people to expect their help from
4God, and to him to give the Fraise.
2. 'They plundered the city, and took all the spoil to them-
'selves, v. 27. Thus the wealth of the sinner is laid up for the
just ; the spoil they brought out of Egypt, by borrowing of
'their neighbours, was much of it expended upon the taberna-
cle they had reared in the wilderness, for which they are now
weimbursed with interest. The spoil here taken, it is probable,
was all brought together, and distributed by Joshua in due
groportions, as that of the Midianites was, Numb. xxxi. 26, &c.
'it was not seized with irregularity or violence, for God is the
God of order and equity, and not of confusion.
3. They laid the city in ashes, and left it to remain so, v.
28. Israel must yet dwell in tents, and therefore this city,
as well as Jericho, must be burnt. And though there was
no curse entailed upon him that should rebuild it, yet, it
seems, it was not rebuilt, unless it be the same with Aija,
which we read of, long after, Neh. xi. 31. Some think it was
not rebuilt, because Israel had received a defeat before it,
the remembrance of which should be buried in the ruins of
the city. -
4. The king of Ai was taken prisoner and cut off, not by the
sword of war, as a soldier, but by the sword of justice, as a
malefactor. Joshua ordered him to be hanged, and his dead
tody thrown at the gate of his own city under a heap of stones,
v. 23, 29. Some particular reason, no doubt, there was for
this severity against the king of Ai; it is likely he had been
inotoriously wicked and vile, and a blasphemer of the God of
israel, perhaps upon occasion of the repulse he had given
to the forces of Israel in their first onset. Some observe, that
his dead body was thrown at the gate where he had been
wont to sit in judgment, that so much the greater contempt
might thereby be poured upon the dignity he had been proud
pf, and he might be punished for the unrighteous decrees he
bad made in the very place where he had made them. Thus
the Lord is known by the judgments which he executes.
30 Then Joshua built an altar unto the Lo RD God
tof Israel in mount Ebal, 31 As Moses the servant
of the LORD commanded the children of Israel, as
it is written in the book of the law of Moses, an
altar of whole stones, over which no man hath lifted
up any iron : and they offered thereon burnt-offer-
ings unto the Lo RD, and sacrificed peace-offerings.
32 And he wrote there upon the stones a copy of
the law of Moses, which he wrote in the presence of
the children of Israel. 33 And all Israel, and their
elders, and officers, and their judges, stood on this
side the ark and on that side, before the priests the
Levites, which bare the ark of the covenant of the
LoRD, as well the stranger as he that was born
among them : half of them over against mount Ce-
rizim ; and half of them over against mount Ebal ;
as Moses the servant of the Lord had commanded
before, that they should bless the people of Israel.
34 And afterward he read all the words of the law,
fhe blessings and cursings, according to all that is
written in the book of the law. 35 There was not
a Word of all that Moses commanded which Joshua
read not before all the congregation of Israel, with
the women, and the little ones, and the strangers
that were conversant among them. g
This religious solemnity which we have here an account of,
comes in somewhat surprisingly in the midst of the history of
the wars of Canaan. After the taking of Jericho and Ai, we
should have expected that the next news should have been of
their taking possession of the country, the pushing on of their
victories in other cities, and the carrying of the war into the
Dowels of the nation, now that they had made themselves
masters of these frontier towns. But here a scene opens of
quite another nature; the camp of Israel is drawn out into
Q L. I. 4 A º
the field, not to engage the enemy, but to offer sacrifice, to
hear the law read, and to say Amen to the blessings and the
curses. Some think this was not done till after some of the
following victories were obtained, which we read of, ch. x.
and xi. But it should seem by the maps, that Shechem (near
to which these two mountains, Gerizim and Ebal, were) was
not so far off from Ai, but that when they had taken that, they
might penetrate into that country as far as those two moun-
tains, and therefore I would not willingly admit a transposition
of the story ; and the rather, because, as it comes in here, it is
a remarkable instance, 1. Of the zeal of Israel for the ser-
vice of God and for his honour. Though never was war more
honourable, more pleasant, or more gainful, nor ever was war
more sure of victory, or more necessary to a settlement, (for
they had neither houses nor lands of their own, till they had
won them by the sword, no, not Joshua himself,) yet all the
business of the war shall stand still, while they make a long
march to the place appointed, and there attend this solemnity.
God appointed them to do this when they were got over Jor-
dan, and they did it as soon as possibly they could, though
they might have had a colourable pretence to have put it off.
Note, We must not think to defer our covenanting with God
till we are settled in the world, nor must any business put us
by from minding and pursuing the one thing needful. The
way to prosper, is to begin with God, Matt. vi. 33. 2. It is
an instance of the care of God concerning his faithful servants
and worshippers. Though they were in an enemy’s country,
as yet unconquered, yet in the service of God they were safe,
as Jacob, when in this very country he was going to Beth-el
to pay his vows, the terror of God was upon the cities round
about, Gen. xxxv. 5. Note, When we are in the way of duty,
God takes us under his special protection. g
Twice Moses had given express orders for this solemnity ;
once, Deut. xi. 29, 30. where he seems to have pointed to the
very place where it was to be performed ; and again, Deut.
xxvii. 2, &c. It was a federal transaction ; the covenant was
now renewed between God and Israel upon their taking pos:
session of the land of promise, that they might be encouraged
in the conquest of it, and might know upon what terms they
held it, and come under fresh obligations to obedience. In
token of the covenant,
I. They built an altar, and offered sacrifice to God, v.30,
31. in token of their dedication of themselves to God, as living
sacrifices to his honour, in and by a mediator, who is the altar
that sanctifies this gift. This altar was erected on mount
Ebal, the mount on which the curse was put, Deut. xi. 29. to
signify that there, where by the law we had reason to expect
a curse, by Christ's sacrifice of himself for us, and his media-
tion, we have peace with God ; he has redeemed us from the
curse of the law by being made a curse for us, Gal. iii. 13.
Even there where it was said, by the curse, Ye are not my
people ; there it is said, through Christ the Altar, Ye are the
children of the living God, Hos. i. 10. The curses pronounced
on mount Ebal would immediately have been executed, if
atonement, had not been made by sacrifice. * * *
By the sacrifices offered on this altar they did likewise give
God the glory of the victories they had already obtained, as
Exod. xvii. 15. Now that they had had the comfort of them
in the spoils of Ai, it was fit that God should have, the praise
of them; and they also implored his favour for their future
success; for supplications as well as thanksgivings were in-
tended in their peace-offerings. The way to prosper in all
that we put our hand to, is to take God along with us, and in
all our ways to acknowledge him by prayer, praise, and de-
pendence. - - •
The altar they built, was of rough unhewn stone, according
to the law, Exod. xx. 25. for that which is most plain and
natural, and least artful and affected in the worship of God,
he is best pleased with. Man's device can add no beauty to
God's institutions. - - - g
II. They received the law from God; and this they must
do, that would find favour with him, and expect to have their
offerings accepted; for if we turn away our ear from hearing
the law, our prayers will be an abomination. When God took
Israel into covenant, he gave them his law, and they, in token
of their consent to the covenant subjected themselves to the
law. Now here, -
1. The law of the ten commandments was written upon
stones in the presence of all Israel, as an abridgment of the
whole, v. 32. This copy was not graven in the stone, as that
which was reserved in the ark, that was to be done only by
the finger of God; it is his prerogative to write the law in the
heart, but the stones were plastered, and it was written upon
the plaster, Deut. xxvii. 4, 8. It was written, that all might
see what it was that they consented to, º: that it might be
- - 54: -
BEFor E CHRIST, 1451,
JOSHUA, IX. The kings combine against Israel.
*.
a standing remaining testimony to posterity, of God’s goodness
in giving them such good laws, and a testimony against them,
if they were disobedient to them. It is a great mercy to any
people to have the law of God in writing, and it is fit that the
-written law should be exposed to common view in a known
tongue, that it may be seen and read of all men.
. . 2. The blessings and the curses, the sanctions of the law,
were publicly read, and the people, (we may suppose,) ac-
cording to Moses's appointment, said Amen to them, v. 33,
34. The auditory was very large ; (1.) The greatest prince
was not excused, the elders, officers, and judges, are not above
the cognizance of the law, but will come under the blessing or
the curse, according as they are or are not obedient to it, and
therefore they must be present to consent to the covenant, and
to go before the people therein. (2.) The poorest stranger
was not excluded ; here was a general naturalization of them,
as well the stranger as he that was born among them, was
taken into covenant: this was an encouragement to proselytes,
and a happy presage of the kindnesses intended for the poor
Gentiles in the latter days. .
The tribes were posted, as Moses directed, six toward Geri-
zim, and six toward Ebal. And the ark in the midst of the
valley was between them, for it was the ark of the covenant ;
and in it were shut up the close rolls of that law, which were
copied out, and shown openly upon the stones. The covenant
was commanded, and the command covenanted. The priests
that attended the ark, or some of the Levites that attended them,
fifter the people had all taken their places, and silence was
proclaimed, pronounced distinctly the blessings and the curses,
as Moses had drawn them up, to which the tribes said, Amen ;
and yet it is here only said, that they should bless the people,
for the blessing was that which was first and chiefly intended,
and which God designed in giving the law. If they fell under
the curse, that was their own fault.
ing to the people that they had this matter laid so plainly be-
fore them, Life and death, good and evil; he had not dealt so
with other nations. .
. 3. The law itself also containing the precepts and prohibi-
tions was read, (v. 35.) it should seem by Joshua himself, who
did not think it below him to be reader in the congregation of
the Lord. In conformity to this example, the solemn reading
of the law, which was appointed once in seven years, (Deut.
xxi. 10, 1].) was performed by their king or chief magistrate.
It is here intimated what a general publication of the law this
was, (1.) Every word was read ; even the minutest precepts
were not omitted, nor the most copious abridged ; not one iota
pr tittle of the law shall pass away, and therefore none was,
in reading, skipped over, under pretence of want of time, or
that any part was needless, or not proper to be read. It was
not many weeks since Moses had preached the whole book of
Deuteronomy to them, yet Joshua must now read it all over
again ; it is good to hear twice what God has spoken once,
Ps. lxii. 11. and to review what has been delivered to us, or
to have it repeated, that we may not let it slip. (2.) Every
Israelite was present, even the women and the little ones, that
all might know and do their duty. Note, Masters of families
should bring their wives and children with them to the solemn
assemblies for religious worship. All that are capable of
learning, must come to be taught out of the law. The strangers
also attended with them ; for wherever we are, though but as
Strangers, we should improve every opportunity of acquainting
ourselves with God and his holy will. -
. . . . . . . . . . CHAP. IX, -
Here is in this chapter, I. The impolitic confederacy of the kings of Canaan
against Israel, v. 1, 2. II. The politic confederacy of the inhabitants.
of Gibeon with Israel. i. How it was subtilely proposed and petitioned
for by the Gibeonites, pretending to come from a far country...v. 3-13.
2. How it was unwarily consented to by Joshua and the Israelites, to the
disgust of the congregation when the fraud was discovered, v. 14–18.
* 3: How the matter was adjusted to the satisfaction of all sides, by giving
these. Gibeonites their lives, because they had covenanted with them, yet
depriving them of their liberties, because the covenant was not fairly ob-
tained, v. 19–27. 4. :
1 : A ND it came to pass, when all the kings which
- were on this side Jordan, in the hills, and in
the valleys, and in all the coasts of the great sea over
against Lebanon, the Hittite, and the Amorite, the
*Janaanite, the Perizzite, the Hivite, and the Jebusite
heard thereof, , 2 That they gathered themselves to-
gether, to fight with Joshua and with Israel, with one
accord. -
Hitherto the Canaanites had acted defensively, the Israelites
were the aggressors upon Jericho and Ai ; but here the kings
of Canaan are in §sultation to attack Israel, and concert
6
And it was really a bless-
matters for a vigorous effort of their united forces, to check
the progress of their victorious arms. Now, l. It was strange
they did not do this sooner. They had notice long since or
their approach ; Israel’s design upon Canaan was no secret ;
one would have expected that a prudent concern for their
common safety should have put them upon taking some mea-
sures to oppose their coming over Jordan, and maintain that
pass against them, or to have given them a warm reception as
soon as they were over. It was strange they did not attempt:
to raise the siege of Jericho, or at least fall in with the men of
Ai, when they had given them a defeat. But they were:
either, through presumption or despair, wonderfully infatuated,
and at their wit’s end ; many know not the things that belong,
to their peace till they are hid from their eyes. 2. It was more.
strange that they did it now. Now that the conquest of Jeri-
cho had given such a pregnant proof of God’s power, and
that of Ai of Israel’s policy, one would have thought the end.
of their consultation should have been, not to fight with Israel,.
but to make peace with them, and to gain the best terms they
could for themselves. This had been their wisdom, Luke xiv.
32. but their minds were blinded, and their hearts hardened:
to their destruction.
Observe, (1.) What induced them now at last to enter upon.
this consultation. When they heard thereof, v. 1. not only of
the conquest of Jericho and Ai, but of the convention of the
states of mount Ebal, which we have an account of immedi-
ately before ; when they heard that Joshua, as if he thought
himself already complete master of the country, had had all:
his people together, and had read the laws to them, by which
they must be governed, and taken their promises to submit to:
those laws, then they perceived the Israelites were in good
earnest, and thought it was high time for them to bestir them-
selves. The pious devotion of ~90’s people sometimes pro-
vokes and exasperates their enemies more than any thing else.
(2.) How unanimous they were in their resolves. Though.
they were many kings of different nations, Hittites, Amorites,
Perizzites, &c. doubtless of different interests, and that had
often been at variance one with another, yet they determined,
nemine contradicente—unanimously, to unite against Israel,.
O that Israel would learn this of Canaanites, to sacrifice pri-
vate interests to the public welfare, and to lay aside, all ani-
mosities among themselves, that they may cordially unite
against the common enemies of God’s kingdom among ſilen
3 And when the inhabitants of Gibeon heard what.
Joshua had done unto Jericho and to Ai, 4 They
did work wilily, and went and made as if they had
been ambassadors; and took old sacks upon their
asses, and wine-bottles, old, and rent, and bound up;.
5 And old shoes and clouted upon their feet, and
old garments upon them ; and all the bread of their
provision was dry and mouldy. 6 And they went to
Joshua unto the camp at Gilgal, and said unto him,
and to the men of Israel, We be come from a far
country: now therefore make ye a league with us.
7 And the men of Israel said unto the Hivites, Per-
adventure ye dwell among us; and how shall we
make a league with you? 8 And they said unto
Joshua, We are thy servants. And Joshua said:
unto them, Who are ye? and from whence come ye?
9. And they said unto him, From a very far country
thy servants are come, because of the name of the
LoRD thy God: for we have heard the fame of him,
and all that he did in Egypt, 10 And all that he
did to the two kings of the Amorites that were be-
yond Jordan, to Sihon king of Heshbon, and to Og
king of Bashan, which was at Ashtaroth. I1 Where-
fore our elders and all the inhabitants of our coun-
try spake to us, saying, Take victuals with you for
the journey, and go to meet them, and say unto them.
We are your servants: therefore now make ye a
league with us. 12 This our bread we took hot for
our provision out of our houses on the day we came
forth to go unto you ; but now, behold, it is dry, and
it is mouldy : 13 And these bottles of wine, which
we filled, were new ; and, behold, they be rent: and
these our garments and our shoes, are become old by
reason of the very long.journey. 14 And the men
BEFORE CHRIST, 1450.
JOSHUA, IX. Gibeonites confederate with Israel.
took of their victuals, and asked not counsel at the
mouth of the Lo R.D.
Here, I. The Gibeonites desire to make peace with Israel,
being alarmed by the tidings they heard of the destruction of
Jericho, v. 3. Other people heard those tidings, and were
irritated thereby to make war upon Israel; but the Gibeon-
1tes heard them, and were induced to make peace with them.
Thus the discovery of the glory and the grace of God in the
gospel, is to some a savour of life unto life ; but to others, a sa-
vour of death unto death, 2 Cor. ii. 16. The same sun softens
wax and hardens clay. I do not remember that we read any
where of a king of Gibeon. Had their government been at
this time in a single person, perhaps his heart would have
been too high to yield to Israel, and he would have joined
with the rest of the kings against Israel. But these four united
cities, mentioned, v. 17. seem ſo have been governed by elders
or senators, v. 11. who consulted the common safety more
than their own personal dignity. The inhabitants of Gibeon
did well for themselves. We have, .
II. The method they took to compass it. They knew. that
all the inhabitants of the land of Canaan were to be cut off,
perhaps they had some spies in the congregation at Ebal,
when the law was read, who observed and brought them no-
tice of the command given to Israel, Deut. vii. 1–3. that
they should show no mercy to the Canaanites, give them no
quarter in battle, which made them afraid of fighting them,
and that they should make no covenant with them, which made
them despair of gaining any advantage by treating with them :
and therefore there was no way of saving their lives from the
sword of Israel, unless they could, by disguising themselves,
make Joshua believe that they came from some very far coun-
try, which the Israelites were not commanded to make war
upon, nor forbidden to make peace with, but were particularly
appointed to offer peace to, Deut. xx. 10, 15. Unless they
could be admitted under this motion, they saw there was but
one way with them, they must submit to the fate of Jericho.
and Ai. Though the neighbouring princes knew that all the
men thereof were mighty, (ch. x. 2.) and they knew it them-
selves, yet they durst not contend with Israel, who had an Al-
mighty God on their side. This therefore is the only game
, they have to play, and they play it very artfully and success-
fully ; never was any such thing more craftily managed.
1. They come under the character of ambassadors from a
foreign state, which they thought would please the princes of
Israel, and make them proud of the honour of being courted
by distant countries: we find Hezekiah fond of those that came
to him from a far country, Isa. xxxix. 3. they had not used to
be thus courted.
2. They pretended to have undergone the fatigues of a very
long journey, and produced what passed for an ocular de-
monstration of it. It should seem it was then usual for those
that undertook long journies, to take with them, as we do now
for long voyages, all manner of provision in kind, the country
not being furnished as ours is now with houses of entertain-
ment, for the convenience of which, when we have occasion to
make use of them, we have reason to be very thankful. Now,
they here pretended that their provision, when they brought it
from home, was fresh and new, but now it appeared to be old,
and dry, whereas it might well be presumed they had not
loitered, but made the best of their way; so that from hence:
it must be inferred that they came, as they said they did, .
from a very far country, their sacks or portmanteaus were old,
the wine all drank, and the bottles in which it had been,
broken, their shoes and clothes were worse than those of the
Israelites in forty years, their bread mouldy, v. 4. 5. and
again, v. 12, 13. Thus God’s lsrael have often been de-
çeived and imposed upon with a show of antiquity. But (as
Bishop Hall expresses it) errors are never the older for being
patched, and so seeming old ; but they that will be caught
with this Gibeonitish stratagem, prove they have not con-
sulted with God. ...And thus there are those who make them-
selves poor with the badges of want and distress, and yet have
great riches, Prov. xiii. 7 or at least have no need of relief, by
which fraud charity is misplaced, and denied to those that are
real objects of it. # t . *
3. When they were suspected, and more strictly examined
from whence they came, they industriously declined telling.
the name of their country, till the agreement was settled ; (1.)
The men of Israel suspected a fraud, v. 7. “Peradventure ye
any league, with you; this might have discouraged the
Gibeonites from urging the matter any further, concluding that
if the peace were made, the Israelites would not think them-
selves obliged to keep it, having thus solemnly protested
... before those conquests were made.
God, and we shall live.
dwell among us, and then we may not, we must not, make | .
of the congregation sware unto them:
against it, in case they dwelt amongst them ; but knowing that
there was no hope at all if they stood it out, they bravely ven-
tured a submission ; “Who knows, but the people of Israel
may save us alive, though thus inveigled into a promise, and
if we tell them at last, we shall but die.” (2.) Joshua put the
questions to them, Who are ye? and from whence come ye?
He finds himself concerned to stand upon his guard against
secret fraud, as well as against open force ; we in our spiritual
warfare must stand against the wiles of the devil, remembering
he is a subtle serpent as well as a roaring lion. In all
leagues of relation and friendship we must first try, and then
trust, lest we repent at leisure agreements made in haste.
(3.) They would not tell whence they came ; but still repeat
the same thing, We are come from a very far country, v. 9.
They will have it thought, that it is a country Israel knows
nothing of, nor ever heard of, and therefore would be never
the wiser if they should tell him the name of it.
4. They profess a respect for the God of Israel, the more to
ingratiate themselves with Joshua, and we charitably believe
they were sincere in this profession, “We are come because of
the name of the Lord thy God, v. 9. because of what we have
heard of that name, which has convinced us that it is above
every name, and because we have a desire toward that name,
and the remembrance of it, and would gladly come under its
protection.” -
5. They fetch their inducements from what had been done
some time before in Moses’ reign, the tidings whereof might
easily be supposed ere this to have reached distant regions,
the plagues of Egypt and the destruction of Sihon and Og, v
9, 10. but prudently say nothing of the destruction of Jericho
and Ai, (though that was the true inducement, v. 3.) because
they will have it supposed that they came from home long
We need not be long to
seek for reasons why we should submit to the God of Israel;
we may be furnished either with new or old, which we will.
6. They make a good submission, We are your servants, and,
humbly sue for a general agreement, make a league with us, vs.
11. They insist not upon terms, but will be glad of peace.
upon any terms; nor will the case admit of delays, lest the
fraud be discovered ; fain would they have the bargain struck
up immediately; if Joshua will but make a league with them,..
they have all they come for, and they hope their ragged clothes.
and clouted shoes will be no exception against them ; God and
Israel reject none for their poverty. ſº
Now, (1.) Their falsehood cannot be justified, nor ought it.
to be drawn into a precedent. We must not do evil, that good
may come. Had they owned their country but renounced the .
idolatries of it, resigning the possession of it to Israel, and
themselves to the God of Israel, we have reason to think
Joshua would have been directed by the oracle of God to spare :
their lives, and they needed not to have made these preten-
sions. It is observable, when they had once said, We are:
come from a far country, v. 6. they found themselves necessi-
tated to say it again, v. 9. and to say what was utterly false-
concerning their bread, their bottles, their clothes, v. 12, 13.
for one lie is an inlet to another, and that to a third, and so on...
The way of that sin is down-hill.
But (2.) Their faith and prudence are to be greatly com-
mended ; our Lord commended even the unjust steward, be-
cause he had done wisely and well for himself, Luke xvi. 8.
In submitting to Israel, they submitted to the God of Israel,
which implied a renunciation of the god they had served, a re-
signation to the laws of the true religion. They had heard
enough to convince them of the infinite power of the God of
..Israel, and from thence might infer his other perfections of
wisdom and goodness; and how can we do better for our-
selves, than surrender at discretion to infinite wisdom, and
cast ourselves upon the mercy of a God of infinite goodness 2
The submission of these Gibeonites was the more laudable,
because it was, [1..] Singular; their neighbours took another
course, and expected they should join with them. . .[2.]
Speedy ; they did not stay till Israel had besieged their cities,
then it had been too late to capitulate; but when they were
at some distance, they desired conditions of peace. The way
to avoid a judgment is to meet it by repentance. Let us imi-
tate these Gibeonites, and make our peace with God in the rags
of humiliation; godly sorrow, and mortification, so our iniquity
shall not be our ruin. Let us be servants to Jesus, our bless-
ed Joshua, and make a league with him and the Israel of
15 And Joshua made peace with them, and made
a league with them, to let them live: and the princes
16 And it
came to pass, at the end of three days, after they had
547
BEFORE CHRIST, 1450.
The treaty with the Gibeonites.
JOSHUA, IX.
made a league with them, that they heard that they
were their neighbours, and that they dwelt among
them.
and came unto their cities on the third day. Now
their cities were Gibeon, and Chephirah, and Bee-
roth, and Kirjath-jearim. 18 And the children of
Israel smote them not, because the princes of the
congregation had sworn unto them by the Lo RD God
of Israel. And all the congregation murmured
against the princes. 19 But all the princes said
unto all the congregation, We have sworn unto
them by the Lo RD God of Israel : now, therefore,
we may not touch them. 20 This we will do to
them ; we will even let them live, lest wrath be
upon us, because of the oath which we sware unto
them. 21 And the princes said unto them, Let
them live ; but let them be hewers of wood and
drawers of water unto all the congregation ; as the
princes had promised them.
Here is, I. The treaty soon concluded with the Gibeonites,
v. 14, 15. The thing was not done with much formality, but
In short, 1. They agreed to let them live, and more the Gi-
beonites did not ask. In a common war this had been but a
small matter to be granted ; but in the wars of Canaan, which
were to make a general destruction, it was a great favour to a
Canaanite to have his life given him for a prey, Jer. xlv. 5.
2. This agreement was made not by Joshua only, but by the
princes of the congregation, in conjunction with him. Though
Joshua had an extraordinary call to the government, and ex-
traordinary qualifications for it, yet he would not act in an
affair of this mature, without the counsel and concurrence of
the princes, who were neither kept in the dark nor kept under
foot, but were treated by him as sharers in the government.
3. It was ratified by an oath, they sware unto them, not by
any of the gods of Canaan, but by the God of Israel only, v.
19. They that mean honestly, do not startle at assurances, but
satisfy those with whom they treat, and glorify God, by call.
ing him to witness to the sincerity of their intentions. 4. No-
thing appears to have been culpable in all this, but that it
was done rashly ; they took of their victuals, by which they
satisfied themselves that it was indeed old and dry, but did
not consider that that was no proof of their bringing it fresh
from home ; so that, making use of their senses only, but not
their reason, they received the men (as the margin reads it)
because of their victuals, perceiving perhaps, upon the view and
taste of their bread, not only that now it was old, but that it
had been fine and very good at first, whence they inferred that
they were persons of some quality, and therefore the friendship
of their country was not to be despised. . But they asked not
counsel at the mouth of the Lord. They had the Urim and
Thummim with them, which they might have advised with in
this difficult case, and that would have told them no lie, would
have led them into no error ; but they relied so much on their
own politics, that they thought it needless to bring the matter
to the oracle. Joshua himself was not altogether without
blame herein. Note, We then make more haste than good
speed in any business, when we stay not to take God along
with us, and by the word and prayer to consult him. Many
a time we see cause to reflect upon it with regret, that such
and such an affair miscarried, because we asked not counsel at
the mouth of the Lord ; would we acknowledge him in all our
ways, we should find them more safe, easy, and successful.
II. The fraud soon discovered by which this league was pro-
cured. A lying tongue is but for a moment, and truth will be
the daughter of time.
great surprise, that the cities which these ambassadors had
treated for, were very near them, but one night’s foot-march
from the camp at Gilgal, ch. x. 9. Either their own scouts,
or the parties that sallied out to acquaint themselves with the
country, or perhaps some deserters that came over to them
from the enemy, informed them of the truth in this matter.
They that suffer themselves to be deceived by the wiles of
Satan, will soon be undeceived to their confusion, and will
* º near, even at the door, which they imagined was very
3.T Off.
III. The disgust of the congregation at this. They did in-
deed submit to the restraints which this league laid upon them,
and smote not the cities of the Gibeonites, neither slew the
persons, nor seized the prey; but it vexed them to have their
hands thus tied, and they murmured against the princes, (v. 18.)
1t is to be feared, .* from a jealousy for their own profit,
- 48
17 And the children of Israel journeyed,
Within three days they found, to their
—a
than from a zeal for the fulfilling of God’s command, though
some of them perhaps had a regard to that. Many are for-
ward to arraign and censure the actions of princes while they
are ignorant of the spring of those actions, and are incom-
petent judges of the reasons of state that govern them. While
therefore we are satisfied in general that those who are over us
aim at nothing but the public good, and sincerely seek the
welfare of their people, we ought to make the best of what
they do, and not exercise ourselves in things above us.
IV. The prudent endeavour of the princes to pacify the dis-
contented congregation, and to accommodate the matter ;
herein all the princes concurred and were unanimous, which
doubtless disposed the people to acquiesce.
1. They resolved to spare the lives of the Gibeonites, for so
they had expressly sworn to do, v. 15. to let them live.
(I.) The oath was lawful, else it had not bound them any
more than Herod’s oath bound him to cut off John Baptist's
head; it is true, God had appointed them to destroy all the
Canaanites, but that law must be construed in favorem vitae—
with some tender allowance, to mean those only that stood it
out, and would not surrender their country to them, and not
to bind them so far to put off the sense of honour and hu-
manity, as to slay those who had never lifted up a hand against
them, nor ever would, but before they were reduced to any
extremity, or ever attempted any act of hostility, with one
consent humbled themselves; the kings of Israel were certainly
more merciful kings than to do so, 1 Kings xx. 31. and the God
of Israel a more merciful God than to order it so ; Satis est
prostrásse leoni—It is enough to have laid the lion prostrate.
And besides, the reason of the law is the law ; the mischief
designed to be prevented by that law, was the infecting of the
Israelites with their idolatry; Deut. vii. 4. But if the Gi-
beonites renounce their idolatry, and become friends and
servants to the house of God, the danger is effectually pre-
vented, the reason of the law ceases, and consequently the
obligation of it, especially to a thing of this nature. The con-
version of sinners shall prevent their ruin.
(2.) The oath being lawful, both the princes, and the peo-
ple for whom they transacted, were bound by it, bound in
conscience, bound in honour to the God of Israel, by whom
they had sworn, and whose names would have been blasphem-
ed by the Canaanites, if they had violated this oath. They
Speak as those that feared an oath, (Eccl. ix. 2.) when they
argued thus ; We will let them live, lest wrath be upon us, be-
cause of the oath which we sware, v. 20. He that ratifies a pro-
mise with an oath, imprecates the divine vengeance if he wil-
fully break his promise, and has reason to expect that divine
justice will take him at his word. God is not mocked, and
therefore oaths are not to be jested with. The princes will
keep their word, [1..] Though they lost by it. A citizen of
Sion swears to his own hurt, and changes not, Ps. xv. 4. Joshua
and the princes, when they found it was to their prejudice that
they had thus bound themselves, did not apply themselves to
Eleazar for a dispensation, much less did they pretend that no
faith is to be kept with heretics, with Canaanites; no, they
were strangers to the modern artifices of the Roman church,
to elude the most sacred bonds, and even to sanctify perjuries.
[2.] Though the people were uneasy at it, and their discon-
tent might have ended in a mutiny, yet the princes would not
violate their engagement to the Gibeonites; we must never be
overawed, either by majesty or multitude, to do a sinful thing,
and to go against our consciences. [3.] Though they were
drawn into this league by a wile, and might have had a very
plausible pretence to declare it null and void, yet they adher-
ed to it. They might have pleaded that though those were the
men with whom they exchanged the ratifications, yet these
were not the cities intended in the league; they had promised
to spare certain cities, without names, that were very far off,
and upon the express consideration of their being so, but these
were very near, and therefore not the cities that they cove-
nanted with. And many learned men have thought that they
were so grossly imposed upon by the Gibeonites, that it won ld
have been lawful for them to have recalled their promise ; but
to preserve their reputation, and to keep up in Israel a venera-
tion for an oath, they would stand to it; but it is plain that
they thought themselves indispensably obliged by it, and were
apprehensive that the wrath of God would fall upon them if
they broke it. And however their adherence to it night be
displeasing to the congregation, it is plain that it was accept-
able to God, for when, in pursuance of this league, they un-
dertook the protection of the Gibeonites, God gave them the
most glorious victory that ever they had in all their wars, ch.
x. and long after severely avenged the wrong Saul did to the
Gibeonites in violation of this league, 2 Sam. xxi. 1. Let this
convince us all how religiously we ought to perform our
BEFor E CIIRIST, 1450.
The treaty with the Gibeonites.
JOSHUA, IX.
promises, and make good our bargains ; and what con-
science we ought to make of our words, when they are
once given. If a covenant obtained by so many lies and de-
ceits might not be broken, shall we think to evade the obli-
gation of those that have been made with all possible honesty
and fairness " If the fraud of others will not jusufy or excuse
our falsehood, certainly the honesty of others, in dealing with
us, will aggravate and condemn our dishonesty in dealing
with them.
2. Though they spared their lives, yet they seized their li-
berties, and sentenced them to be hewers of wood, and drawers
of water, to the congregation, v. 21. By this proposal the dis-
contented congregation was pacified ; for, (1.) They who were
angry that the Gibeonites lived, might be content when they
saw them condemned to that which, in the general appre-
hension, is worse than death, perpetual servitude. (2.) They
who were angry that they were not spoiled, might be content
when their service of the congregation would be more to the
public advantage, than their best effects could be ; and, in
short, the Israelites would be no losers either in honour or
profit by this peace with the Gibeonites; convince them of
this, and they will be satisfied.
22 And Joshua called for them, and he spake
unto them, saying, Wherefore have ye beguiled us,
saying, We are very far from you ; when ye dwell
among us? 23 Now therefore ye are cursed; and
there shall none of you be freed from being bond-
men, and hewers of wood and drawers of water for
the house of my God. 24 And they answered
Joshua, and said, Because it was certainly told thy
servants, how that the Lord thy God commanded
his servant Moses to give you all the land, and to
destroy all the inhabitants of the land from before
you, therefore we were sore afraid of our lives be-
cause of you, and have done this thing. 25 And
now, behold, we are in thine hand : as it seemeth
good and right unto thee to do unto us, do. 26 And
so did he unto them, and delivered them out of the
hand of the children of Israel, that they slew them
not. 27 And Joshua made them that day hewers
of wood and drawers of water, for the congregation
and for the altar of the Lo RD, even unto this day,
in the place which he should choose.
The matter is here settled between Joshua and the Gibeon-
ites, and an explanation of the league agreed upon ; we may
suppose that now, not the messengers who were first sent, but
the elders of Gibeon, and of the cities that were dependent
upon it, were themselves present, and treated with, that the
matter might be fully compromised.
I. Joshua reproves them for their fraud, r. 22. And they
excuse it as well as they can, v. 24. 1. Joshua gives the re-
proof very mildly; Wherefore have ye beguiled us? He does
not load them with any ill names, does not give them any
harsh provoking language, does not call them, as they de-
served to be called, base liars, but only asks them, Why have
we beguiled us? Under the greatest provocations, it is our
wisdom and duty to keep our temper, and to bridle our pas-
sion ; a just cause needs not anger to defend it, and a bad
one is made never the better by it. 2. They make the best
excuse for themselves that the thing would bear, v. 24. They
found by the word of God, that sentence of death was passed
upon them, (the command was to destroy all the inhabitants
of the land, without exception,) and they found by the works
of God already wrought, that there was no opposing the exe-
cution of this sentence ; they considered that God's sovereign-
ty is incontestable, his justice inflexible, his power irresist-
ible, and therefore resolved to try what his mercy was, and
found it was not in vain to cast themselves upon it. They
do not go about to justify their lie, but in effect beg pardon
for it, pleading it was purely to save their lives that they did
it, which every man that finds in himself the force of the law
of self-preservation, will therefore make great allowances for ;
especially in such a case as this, where the fear was not
merely of the power of man, (if that were all, one might flee
from that to the divine protection,) but of the power of God
himself, which they saw engaged against them.
II. Joshua condemns them to servitude, as a punishment of
their fraud, v. 23. and they submit to the sentence, v. 25. and,
for aught that appears, both sides are pleased.
1. Joshua pronounces them perpetual bondmen. They had
purchased their lives with a lie, but that being no good con-
sideration, he obliges them to hold their lives under the rent
and reservation of their continual labours, in hewing wood
and drawing water, the meanest and most toilsome employ-
ments. Thus their lie was punished ; had they dealt fairly
with Israel, perhaps they had had more honourable conditions
granted them, but now, since they gain their lives with rag-
ged clothes and clouted shoes, the badges of servitude, they
are condemned for ever to wear such, so must their doom be.
And thus the ransom of their lives is paid ; dominion is ac-
quired by the preservation of a life that lies at mercy, (Servus
aicitur a servando—A servant is so called from the act of
saving,) they owe their service to them to whom they owe
their lives. Observe how the judgment is given against them.
(1.) Their servitude is made a curse to them. “ Now ye are
cursed with the ancient curse of Canaan,” from whom these
Hivites descended, a servant of servants shalt thou be, Gen. ix.
25. What shall be done to the false tongue but this 3 Cursed
shall it be. (2.) Yet this curse is turned into a blessing ;
they must be servants, but it shall be for the house of my
God. The princes would have them slaves unto all the con-
gregation, v. 21. at least, they chose to express themselves so,
for the pacifying of the people that were discontented, but
Joshua mitigates the sentence, both in honour to God and in
favour to the Gibeonites: it would be too hard upon them to :
make them every man's drudge ; if they must be hewers of
wood and drawers of water, than which there cannot be a
greater disparagement, especially to them who are citizens of
a royal city, and all mighty men, ch. x. 2, yet they shall be so
to the house of my God, than which there cannot be a greater
preferment. David himself could have wished to be a door-
keeper there. Even servile work becomes honourable when it
is done for the house of my God, and the offices thereof.
[1..] They were hereby excluded from the liberties and pri-
vileges of true-born Israelites, and a remaining mark of dis-
tinction put upon their posterity throughout all their gene-
rations. [2.] They were hereby employed in such services
as required their personal attendance upon the altar of God in
the place which he should choose, v. 27. which would bring
them to the knowledge of the law of God, keep them tight to
that holy religion to which they were proselyted, and prevent
their revolt to the idolatries of their fathers. [3] This would
be a great advantage to the priests and Levites to have so
many, and those mighty men, constant attendants upon them,
and engaged by office to do all the drudgery of the taberna-
cle. A great deal of wood must be hewed for fuel for God’s
house, not only to keep the fire burning continually upon
the altar, but to boil the flesh of the peace-offerings, &c.
And a great deal of water must be drawn for the divers wash-
ings which the law prescribed ; these and other such servile
works, such as washing the vessels, carrying out ashes,
Sweeping the courts, &c. which otherwise the Levites must
have done themselves, these Gibeonites were appointed to
do. ...] They were therein servants to the congregation
too : for whatever promotes and helps forward the worship of
God, is real service to the commonwealth. It is the interest
of every Israelite, that the altar of God be well attended.
Hereby also the congregation was excused from much of this
servile work, which perhaps would otherwise have been ex-
pected from some of them. God had made a law that the
Israelites should never m ſke any of their brethren bondmen;
if they had slaves, they unust be of the heathen that were
round about them, Lev. xxv. 44. Now, in honour of this law,
and of Israel that was honoured by it, God would not have
the drudgery, no, not of the tabernacle itself, to be done by
Israelites, but by Gibeonites, who were afterward called Ne-
thinim, men given to the Levites, as they were to the priests,
(Numb. iii. 9.) to minister to them in the service of God.
[5.] This may be looked upon as typifying the admission of
the Gentiles into the Gospel-church. Now they were taken
in upon their submission to be under-officers, but afterward
God promises that he will take of them for priests and Levites,
Isa. lxvi. 21.
2. They submit to this condition. v. 25. Conscious of a fault
in framing a lie whereby to deceive the Israelites, and sensible
also how narrowly they escaped with their lives, and what a
kindness it was to have them spared, they acquiesce in the
proposal, Do as it seemeth right writo thee. Better live in ser-
vitude, especially such servitude, than not live at all. Those
of the very meanest and most despicable condition, are de-
scribed to be hewers of wood and drawers of water, Deut. xxix.
11. But skin for skin, liberty and labour, and all that a man
has, will he give for his life, and no ill bargain. Accordingly
the matter was determined, (1.) Joshua delivered them out
of the hands of the Israelites that they should not be slain, v.
| BEFor E CIIRIST, 1450.
The confederacy of the five kings.
J OSHUA, X.
26. It seems there were those who would have fallen upon
them with the sword, if Joshua had not interposed with his
authority ; but wise generals know when to lock up the sword,
as well as when to draw it. (2.) He then delivered them
again into the hands of the Israelites to be ensiaved, v. 27.
They were not to keep possession of their cities, for we find
afterward that three of them fell to the lot of Benjamin, and
one to that of Judah ; nor were they themselves to be at their
own disposal, but, as Bishop Patrick thinks, were dispersed
into the cities of the priests and Levites, and came up with
them, in their courses to serve at the altar, out of the profits of
which, it is probable, they were maintained. And thus Israel's
bondmen became the Lord’s freemen, for his service in the
meanest office is liberty, and his work is its own wages. And
this they, got by their early submission. Let us, in like man-
ner, submit to our Lord Jesus, and refer ourselves to him,
saying, “.. We are in thy hand, do winto us as seemeth good and
Tight writo.thee; only save our souls, and we shall not repent
it :” if he appoints us to bear his cross, and draw in his yoke,
and serve at his altar, that shall be afterward neither shame
nor grief, to us, while the meanest office in God’s service will
entitle us to a dwelling in the house of the Lord all the days of
owr life.
- CHAP X.
JWe have in this chapter an account of the conquest of the kings and king-
doms of the southern part of the land of Canaan, as in the next chapter
of the reduction of the northern parts, which together completed the glori-
ous successes of the wars of Canaan. In this chapter we have an account,
1. Qf the routing of their forces in the field. In which observe, l. Their
confederacy against the Gibeonites, v. 1–5. 2. The Gibeonites’ request
to Joshua to assist them, v. 6. 3. Joshua's % march under divine
encouragement for their relief, v. 7–9. 4. The defeat of the armies of
4/tese confederate kings, v. 10, 11. 5. The miraculous prolonging of the
day by the standing still of the sun in favour of the conquerors, v. 12–
14. II. Of the execution of the kings that escaped out of the battle, v.
15–27. ... III. Of the taking of the particular cities, and the total destruc.
tion of all that were found in them. Makkedah, v. 28. Libnah, v. 29,
30. Lachish, v 31, 32. and the king of Gezer that attempted its rescue,
v. 33. Eglon, v. 34, 35. Hebron, v. 36, 37. Lebir, p. 38, 39. And
£he bringing of all that country into the hands of Israel, v. 40–42. And
Častly, the return of the army to their head quarters.
I Nºy it came to pass, when Adoni-zedec king
of Jerusalem had heard how Joshua had
taken Ai, and had utterly destroyed it; as he had
done to Jericho and her king, so he had done to
Ai and her king; and how the inhabitants of Gibeon
had made peace with Israel, and were among them ;
2 That they feared greatly, because Gibeon was a
great city, as one of the royal cities, and because it
was greater than Ai, and all the men thereof were
mighty. 3 Wherefore Adoni-zedec king of Jerusa-
lem sent unto Hoham king of Hebron, and unto
Piram king of Jarmuth, and unto Japhia king of
Lachish, and unto Debir king of Eglon, saying, 4
Come up unto me, and help me, that we may smite
Gibeon : for it hath made peace with Joshua , and
with the children of Israel. 5 Therefore the five
kings of the Amorites, the king of Jerusalem, the
king of Hebron, the king of Jarmuth, the king of
Lachish, the king of Eglon, gathered themselves
together, and went up, they and all their hosts, and
encamped before Gibeon, and made war against it.
6 And the men of Gibeon sent unto Joshua to the
camp at Gilgal, saying, Slack not thy hand from thy
servants; come up to us quickly, and save us, and
help us: for all the kings of the Amorites that dwell
in the mountains are gathered together against us.
Joshua and the hosts of Israel had now been a good while
in the land of Canaan, and no great matters were effected ;
they were made masters of Jericho by miracle, of Ai by stra-
tagem, and of Gibeon by surrender, and that was all ; hitherto
the progress of their victories has not seemed proportionable to
the magnificence of their entry and the glory of their begin-
nings. Those among them that were impatient of delays, it is
probable, complained of Joshua's slowness, and asked why.
they did not immediately penetrate into the heart of the
country, before the enemy could rally their forces to make
head, against them ; why they stood trifling, while they were
so confident both of their title and of their success. Thus
Joshua’s prudence, perhaps, was censured as slothfulness,
cowardice, and "; of spirit. But, 1. Canaan was not to
be conquered in a day. God had said, that by little and little,
he would drive out the Canaanites, Exod. xxiii. 30. He that
believeth, will not make haste, or conclude that the promise
will never be performed, because it is not performed so soon
as we expected. 2. Joshua waited for the Canaanites to be
the aggressors; let them first make an onset upon Israel, on
the allies of Israel, and then their destruction will be, or at
least will appear to be, the more just and the more justifiable.
Joshua had warrant sufficient to set upon them, yet he stays
till they strike the first stroke, that he might provide for honest
things, in the sight, not only of God, but of men ; and they
would be the more inexcusable in their resistance, now that
they had seen what favour the Gibeonites found with Israel.
3. It was for the advantage of Israel to sit still a while, that
the forces of these little kings might unite in one body, and so
might the easier be cut off at one blow. This God had in his
eye when he put it into their hearts to combine against Israel ;
though they designed thereby to strengthen one another, that
which he intended was, to gather them as sheaves into the
floor, to fall together under the flail, Mic. iv. 12. Thus often-
times that seeming paradox proves wholesome counsel, Stay a
while, and we shall have done the sooner. t
After Israel had waited a while for an occasion to make war
upon the Canaanites, a fair one offers itself. º
I. Five kings combine against the Gibeonites. Adoni-
Zedek king of Jerusalem was the first mover and ringleader of
this confederacy. He had a good name, it signifies lord of
righteousness, a descendant perhaps from Melchizedek, king
of righteousness ; but notwithstanding the goodness of his name
and family, it seems he was a bad man, and an implacable
enemy to the posterity of that Abraham, whom his predeces-
Sor, Melchizedek, was such a faithful friend to. He called
upon his neighbours to join against Israel, either because he
was the most honourable prince, and had the precedency
among these kings, (perhaps they had some dependence upon
him, at least they paid a deference to him, as the most public,
powerful, and active man they had among them,) or, because
he was first or most apprehensive of the danger his country
was in, not only by the conquest of Jericho and Ai, but the
surrender of Gibeon, which, it seems, was the chief thing that
alarmed him, it being one of the most considerable frontier-
towns they had. Against Gibeon therefore all the forces he
could raise must be levelled, Come, says he, and help me, that
we may smite Gibeon. This he resolves to do, either, 1. In
policy, that he might retake the city, because it was a strong
city, and of great consequence to his country, in whose hands
it was ; or, 2. In passion, that he might chastise the citizens
for making peace with Joshua, pretending that they had per-
fidiously betrayed their country, and strengthened the com-
mon enemy, whereas they had really done the greatest kind.
ness imaginable to their country, by setting them a good ex-
ample, if they would have followed it. Thus Satan and his
instruments make war upon those that make peace with God:
marvel not if the world hate you, and treat those as deserters,
who are converts to Christ. -
II. The Gibeonites send notice to Joshua of the distress and
danger they were in, v. 6. Now they expect benefit from the
league they had made with Israel, because though it was ob-
tained by deceit, it was afterward confirmed when the truth
came out. They think Joshua obliged to help them, 1. In
conscience, because they were his servants, not in compli-
ment, as they had said in their first address, ch. ix. 8. We
are thy servants, but in reality made servants to the congrega-
tion ; and it is the duty of masters to take care of the poorest
and meanest of their servants, and not to see them wronged
when it is in the power of their hand to right them. They
that pay allegiance, may reasonably expect protection. Thus
David pleads with God, Ps. cxix. 94. I am thine; save me,
and, so may we, if indeed we be his. 2. In honour, because .
the ground of their enemies’ quarrel with them was, the re-
spect they had shown to Israel, and the confidence they had
in a covenant with them. Joshua cannot refuse to help them,
when it is for their affection to him, and to the name of his
God, that they are attacked. David thinks it a good plea with
God, Ps. lxix. 7. For thy sake I have borne reproach. When
our spiritual enemies set themselves in array against us; and
threaten to swallow us up, let us, by faith and prayer, apply
ourselves to Christ, our Joshua, for strength and succour, as
St. Paul did, and we shall receive the same answer of peace,
My grace is sufficient for thee, 2 Cor. xii. 8, 9.
7 So Joshua ascended from Gilgal, he, and all the .
people of war with him, and all the mighty men of
valour. 8 And the Lo RD said unto Joshua, Fear.
them not: for I have delivered them into thine
BEFoRE CIRIST, 1450.
hand: there shall not a man of them stand before
thee. 9 Joshua therefore came unto them suddenly,
and went up from Gilgal all night. 10 And the Lo RD
discomfited them before Israel, and slew them with
a great slaughter at Gibeon, and chased them along
the way that goeth up to Beth-horon, and smote them
to Azekah, and unto Makkedah. 11 And it came to
pass, as they fled from before Israel, and were in the
going down to Beth-horon, that the LORD cast down
great stones from heaven upon them unto Azekah, and
they died : they were more which died with hailstones
than they whom the children of Israel slew with the
sword. 12 Then spake Joshua to the Lo RD in the
day when the Lord delivered up the Amorites be-
fore the children of Israel, and he said in the sight
of Israel, Sun, stand thou still upon Gibeon; and
thou, Moon, in the valley of Ajalon. 13 And the
sun stood still, and the moon stayed, until the people
had avenged themselves upon their enemies. Is not
this written in the book of Jasher ? So the sun stood
still in the midst of heaven, and hasted not to go
down about a whole day. 14 And there was no day
like that before it or after it, that the Lo RD hearken-
‘ed unto the voice of a man : for the LORD fought
for Israel.
Here, I. Joshua resolves to assist the Gibeonites, and God
encourages him in that resolve. 1. He ascended from Gilgal,
v. 7. that is, he designed, determined, and prepared for, this
“expedition to relieve Gibeon, for it is probable it was before
He stirred a step that God spake to him to encourage him.
It was generous and just in Joshua to help his new allies,
though perhaps the king of Jerusalem, when he attacked them,
Hittle thought that Joshua would have been so ready to help
them, but expected he would abandon them as Canaanites,
the rather because they had obtained their league with him by
fraud ; therefore he speaks with assurance, v. 4. of smiting
Gibeon. But Joshua knew that his promise to let them live,
obliged him, not only not to slay them himself, but not to
-stand by and see them slain, when it was in the power of his
hand to prevent it, Prov. xxiv. 11, 12. He knew that when
they embraced the faith and worship of the God of Israel,
they came to trust under the shadow of his wings, (Ruth ii. 12.)
and therefore, as his servants, he was bound to protect them.
2. God animated him for his undertaking, v. 8. Fear not,
that is, (1.) “Doubt not of the goodness of thy cause, and
the clearness of thy call ; though it be to assist Gibeonites,
thou art in the way of duty, and God is with thee of a truth.”
‘(2.) “Dread not the power of the enemiy ; though so many
tenemies are confederate against thee, and are resolved to make
‘their utmost efforts for the reduction of Gibeon, and, it may .
foe, will fight desperately in a desperate cause ; yet let not that
discourage thee, I have delivered them into thine hand ;” and
those can make neither resistance nor escape, whom God has
(marked for destruction.
II. Joshua applies himself to execute this resolve, and God
assists him in the execution. Here we have,
1. The great, industry of Joshua, and the power of God
working with that for the defeat of the enemy. In this action,
(1.) Joshua showed his good-will in the haste he made for
the relief of Gibeon, v. 9. He came winto them suddenly ; for
the extremity was such as would not admit delay. If one of
the tribes of Israel had been in danger, he could not have
-showed more care or zeal for its relief than here for Gibeon,
tremembering in this, as in other cases, there must be one law
for the stranger that was proselyted, and for him that was
born in the land. Scarcely had the confederate princes got
their forces together, and sat down before Gibeon, when
Joshua was upon them, the surprise of which would put them
into the greatest confusion. Now that the enemy were actually
drawn up into a body, which had all as it were but one neck,
despatch was as serviceable to his cause, as before delay was,
while he waited for this general rendezvous ; and now that
things were ripe for execution, no man more expeditious than
Joshua who before had seemed slow. Now, it shall never be
said, He left that to do to-morrow which he could do to-day.
When Joshua found he could not reach Gibeon in a day, lest
the should lose any real advantages against the enemy, or so
much as seem to come short, or to neglect his new allies, he
marched, all night, resolving not to give sleep to his eyes, nor
'slumber to his eye-lids, till he had accomplished this enter-
which Joshua so vigorously attacked, v. 10, 11.
JOS H t; A, ºx. - Joshua commands the sun to standstill.
—A
prise. It was well the forces, he took with him were mighty
men of valour, not only able-bodied men, but men of spiri;
and resolution, and hearty in the cause, else they neither could
nor would have borne this fatigue, but would have murmured
at their leader, and would have asked, “Is this the rest we
were promised in Canaan 3” But they well considered that
the present toil was in order to a happy settlement, and there-
fore were reconciled to it. Let the good soldiers of Jesus Christ
learn from hence to endure hardness, in following the Lamb
whithersoever he goes, and not think themselves undone, if their
religion lose them now and then a night's sleep ; it will be
enough to rest, when we come to heaven.
But why needed Joshua to put himself and his men so much
to the stretch 't Had not God promised him, that without fail
he would deliver the enemies into his hand Ž It is true he had ;
but God’s promises are intended, not to slacken and supersede,
but to quicken and encourage our endeavours. He that believ-
eth, doth not make haste to anticipate providence, but doth
make haste to attend it, with a diligent, not a distrustful speed.
(2.) God showed his great power in defeating the enemies
Joshua had
a very numerous and powerful army with him, hands enough
to despatch a dispirited enemy, so that the enemy might have
been scattered by the ordinary fate of war; but God himself
would appear in this great and decisive battle, and draw up
the artillery of heaven against the Canaanites, to demonstrate
to his people, that they got not this land in possession by their
own sword, neither did their own arm save them, but God's right
hand and his arm, Ps. xliv. 3. The Lord discomfited them be-
fore Israel ; Israel did what they could, and yet God did all.
[1..] It must needs be a very great terror and confusion to the
enemy, to perceive that heaven itself fought against them ;
for who can contest with, flee from, or fence against the powers
of heaven They had affronted the true God, and robbed him
of his honour, by worshipping the host of heaven, giving that
worship to the creature which is due to the Creator only ;
and now the host of heaven fights against them, and even that
part of the creation which they had idolized, is at war with
them, and even triumphs in their ruin, Jer. viii. 2. There is:
no way of making any creature propitious to us, no not by
Sacrifice or offering, but only by making our peace with God,
and keeping ourselves in his love. This had been enough to
make them an easy prey to the victorious Israelites, yet this
was not all. . [2.] Beside the terror struck upon them, there
was a great slaughter made of them by hail-stones, which were
So large, and came down with such a force, that more were
killed by the hailstones than by the sword of the Israelites,
though, no doubt, they were busy. God himself speaks to Job
of treasures, or magazines, of snow and hail, which he has
reserved for the day of battle and war, Job xxxviii. 22, 23, and
here they are made use of to destroy the Canaanites. Here
was hail shot from God's great ordnance, that, against whom-
Soever it was directed, was sure to hit, (and never glanced
upon the Israelites mixed with them,) and whenever it hit was
sure to kill. See here how miserable they are, that have God
for their enemy, and how sure to perish ; it is a fearful thing
to fall into his hands, for there is no fleeing out of them. Some
observe, that Beth-horon lay north of Gibeon, Azekah and
Makkedah lay south, so that they fled each way ; but which
way soever they fled, the hailstones pursued them, and met
them at every turn. -
2. The great faith of Joshua, and the power of God crown-
ing that with the miraculous arrest of the sun, that the day of
Israel's victories might be prolonged, and so the enemy totally
defeated. The hailstones had their rise no higher than the
clouds, but, to show that Israel's help came from above the
clouds, the sun itself, who by its constant motion serves the
whole earth, by halting" when there was occasion, served the
Israelites, and did them a kindness; the sun and moon stood
still in their habitation, at the light of thine arrows which gave
the signal, Hab. iii. 11. sº
(1.) Here is the prayer of Joshua that the sun might star"
still. I call it his prayer, because it is said, v. 12, he spake it.
the Lord ; As Elijah, though we read, 1 Kings xvii. 1. only by
his prophesying of the drought, yet is said, James v. 17.. to
pray for it. Observe, [1..] An instance of Joshua's unwearied
activity in the service of God and Israel, that though he had
marched all night and fought all day, and, one might expect,
would be inclined to repose himself and get a little sleep, and
give his army some time to lest, that, like the hireling, he
would earnestly have desired the shadow, and bid the night
welcome, when he had done such a good day's work, yet, in-
stead of that, he wishes for nothing so much as the prolonging
of the day. Note, Those that wait on the Lord, and work for
him, shall renew their strength, shall rºº not be weary
55
BEFORE CHRIST, 1450.
JOSEIU A, X. Joshua commands the sun to standstitt.
shall walk and not faint, Isa. xi. 31. . [2.] An instance of his
great faith in the almighty power of God, as above the power
of nature, and able to control and alter the usual course of it.
No doubt, Joshua had an extraordinary impulse or impression
upon his spirit, which he knew to be of divine original, prompt-
ing him to desire that this miracle might be wrought upon this
occasion, else it had been presumption in him to desire or ex-
pect it, the prayer had not been granted by the divine power,
if it had not been dictated by the divine grace; God wrought
this faith in him, and then said, “According to thy faith, and
thy prayer of faith, be it unto thee.” It cannot be imagined
however that such a thing as this should have entered into his
mind, if God had not put it there ; a man would have had a
thousand projects in his head for the completing of the victory,
before he would have thought of desiring the sun to stand still ;
but even in the Old-Testament saints, the Spirit made inter-
cession according to the will of God ; what God will give, he
inclines the hearts of his praying people to ask ; and for what
he will do, he will be inquired of, lºzek. xxxvi. 37.
Now, First, It looked great for Joshua to say, Sun, stand
thow still. His ancestor Joseph had indeed dreamed that the
sun and moon did obeisance to him ; but who would have
thought that, after it had been ſulfilled in the figure, it should
be again fulfilled in the letter to one of his posterity. The
prayer is thus expressed with authority, because it was not
an ordinary prayer, such as is directed and supported only by
God’s common providence or promise, but the prayer of a
prophet at this time divinely inspired for this purpose ; and
yet it intimates to us the prevalency of prayer in general, so
far as it is regulated by the word of God, and may remind us
of that honour put upon prayer, Isa. xlv. 11. Concerning the
work of my hands, command ye me. He bids the Sun stand still
upon Gibeon, the place of action and the seat of the war, inti-
mating that what he designed in this request, was, the ad-
vantage of Israel against their enemies; it is probable that
the sun was now declining, and that he did not call for the
lengthening out of the day, until he observed it hastening
toward its period. He does likewise, in the name of the King
of kings, arrest the moon, perhaps because it was requisite for
the preserving of the harmony and good order of the spheres,
that the course of the rest of the heavenly bodies should be
stayed likewise, otherwise, while the sun shone, he needed
not the moon; and here he mentions the valley of Ajalon,
which was near to Gibeon, because there he was at that time.
Secondly, It was bold indeed to say so before Israel, and
argues a very strong assurance of faith. If the event had not
answered the demand, nothing could have been a greater slur
upon him ; the Israelites would have concluded he was cer-
tainly going mad, or he had never talked so extravagantly.
But he knew very well God would own and answer a petition
which he himself directed to be drawn up and presented, and
therefore was not afraid to say before all Israel, calling them
to observe this work of wonder, Sun, stand thow still, for he
was confident in him whom he had trusted. He believed the
almighty power of God ; else he could not have expected that
the sun, going on in its strength, driving in a full career, and
ºrejoicing as a strong man to run a race, should be stopped in an
instant. He believed the sovereignty of God in the kingdom
of nature ; else he could not have expected that the established
law and course of nature should be changed and interrupted,
the ordinances of heaven, and the constant usage according to
these ordinances, broken in upon. And he believed God’s
particular favour to Israel above all people under the sun ;
else he could not have expected, that, to favour them upon an
emergency with a double day, he should (which must follow
of course) amuse and terrify so great a part of the terrestrial
globe with a double night at the same time; it is true, he
causeth the sun to shine upon the just and the unjust, but this
once the unjust shall wait for it beyond the usual time, while,
In favour to righteous Israel, it stands still.
(2.) The wonderful answer to this prayer. No sooner said
than done, v. 13. The sun stood still, and the moon stayed.
Notwithstanding the vast distance between the earth and the
sun, at the word of Joshua, the sun stopped immediately ; for
the same God that rules in heaven above, rules at the same
time on this earth, and, when he pleases, even the heavens shall
hear the earth, as here. Concerning this great miracle, it is
here said, [1..] That it continued a whole day, that is, the sun
continued as long again above the horizon, as otherwise it
would have done. It is commonly supposed to have been
about the middle of summer that this happened, when, in that
country, it was about fourteen hours between sun and sun, so
that this day was about twenty-eight hours long ; yet if we
suppose it to have been at that time of the year when the days
are at the shortest, it will be the more probable that Joshua
* * 55?
should desire and pray for the prolonging of the day.
[2.],
That hereby the people had full time to avenge themselves of
their enemies, and to give them a total defeat. We often read
in history of battles which the night put an end to, the shadows.
of which favoured the retreat of the conquered ; to prevent,
this advantage to the enemy in their flight, the day was
doubled, that the hand of Israel might find out all their enemies;
but the eye and hand of God can find them out without the
help of the sun’s light, for to him the might shineth as the dau,
Ps. cxxxix. 12. Note, Sometimes God completes a great sal-
vation in a little time, and makes but one day's work of it.
Perhaps this miracle is alluded to, Zech. xiv. 6, 7, where the
day of God’s fighting against the nations is said to be one day,
and that at evening time it shall be light, as here. And, [3.}
That there was never any day like it, before or since, in which,
God put such an honour upon faith and prayer, and Israel’s,
cause ; never did he so wonderfully comply with the request.
of a man, nor so wonderfully fight for his people. [4.] This,
is said to be written in the book of Jasher, a collection of state-
poems, in which the poem made upon this occasion was pre .
served among the rest ; probably, the same with that book of
the wars of the Lord, Numb. xxi. 14. which afterward was con-
tinued and carried on by one Jasher. Those words, Sun, stand,
thou still upon Gibeon, and thow moon, in the valley of Ajalon,
sounding metrical, are supposed to be taken from the narrative
of this event, as it was found in the book of Jasher. Not that
the divine testimony of the book of Joshua needed confirmation.
from the book of Jasher, a human composition : but to those
who had that book in their hands, it would be of use to com-
pare this history with it; which warrants the appeals the
learned make to profane history for corroborating the proofs of
sacred history. -
But surely this stupendous miracle of the standing still of
the sun, was intended for something more than merely to give
Israel so much the more time to find out and kill their enemies,
which, without this, might have been done the next day. First.
God would hereby magnify Joshua, ch. iii. 7. as a particular
favourite, and one whom he did delight to honour; being a
type of Him who has all power both in heaven and in earth,
and whom the winds and the seas obey. Secondly, He would
hereby notify to all the world what he was doing for his people.
Israel here in Canaan; the sun, the eye of the world, must be
fixed for some hours upon Gibeon, and the valley of Ajalon,
as if to contemplate the great works of God there for Israel,
and so to engage the children of men to look that way, and to:
inquire of this wonder done in the land, (2 Chron. xxxii. 31.)
Proclamation was hereby made to all the neighbouring nations,
Come, behold the works of the Lord, Ps. xlvi. 8. and say, What:
nation is there so great as Israel is, who has God so nigh wnto.
them 2 One would have supposed this would have brought
such real ambassadors as the Gibeonites pretended to be, from,
a very far country, to court the friendship of Israel because of
the name of the Lord their God. Thirdly, He would hereby
convince and confound those idolaters that worshipped the
Sun and moon, and gave divine honours to them, by demon-
strating that they were subject to the command of the God of:
Israel, and that, as high as they were, he was above them ;.
and thus he would fortify his people against temptations to
this idolatry, which he foresaw they would be addicted to,
(Deut. iv. 19.) and which, notwithstanding this, they after-
ward corrupted themselves with. Fourthly, This miracle
signified (it is the learned Bishop Pierson’s notion) that in
the latter days, when the light of the world was tending to-
wards a night of darkness, the Sum of righteousness, even our
Joshua, should arise, (Mal. iv. 2.) give check to the approach-
ing night, and be the true light. To which let me add, that
when Christ conquered our spiritual enemies upon the cross,
the miracle wrought upon the sun was the reverse of this, it:
was then darkened as if it were gone down at noon, for Christ:
needed not the light of the sun to carry on his victories, he
then made darkness his pavilion : and lastly, the arresting of
the sun and moon in this day of battle, figured the turning of
the sun into darkness, and the moon into blood, in the last
great and terrible day of the Lord.
15 And Joshua returned, and all Israel with him,
unto the camp to Gilgal. 16 But these five kings,
fled, and hid themselves in a cave at Makkedah.
17 And it was told Joshua, saying, The five kings are
found hid in a cave at Makkedah. 18 And Joshua
said, Roll great stones upon the mouth of the cave,
and set men by it for to keep them : 19 And stay
ye not, but pursue after your enemies, and smite
the hindmost of them; suffer them not to enter into
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BEFoEE CHRIST, 1450.
The death of the five kings.
Josh UA, X.
their cities: for the Lo RD your God hath delivered
them into your hand. 20 And it came to pass, when
Joshua and the children of Israel had made an end
of slaying them with a very great slaughter, till they
were consumed, that the rest which remained of
them entered into fenced cities. 21 And all the
people returned to the camp to Joshua at Makkedah
in peace: none moved his tongue against any of
the children of Israel. 22 Then said Joshua, Open
the mouth of the cave, and bring out those five kings
unto me out of the cave. 23 And they did so, and
brought forth those five kings unto him out of the
cave, the king of Jerusalem, the king of Hebron,
the king of Jarmuth, the king of Lachish, and the
king of Eglon. 24 And it came to pass, when they
brought out those kings unto Joshua, that Joshua
called for all the men of Israel, and said unto the
captains of the men of war which went with him,
Come near, put your feet upon the necks of these
kings. And they came near, and put their feet
upon the necks of them. 25 And Joshua said unto
them, Fear not, nor be dismayed, be strong and of
good courage : for thus shall the Lo RD do to all
your enemies against whom ye fight. 26 And after-
ward Joshua Smote them, and slew them, and hang-
ed them on five trees: and they were hanging upon
the trees until the evening. 27 And it came to pass
at the time of the going down of the sun, that Joshua
commanded, and they took them down off the trees,
and cast them into the cave wherein they had been
hid, and laid great stones in the cave’s mouth, which
remain until this very day.
It was a brave appearance, no doubt, which the five kings
made when they took the field, for the reducing of Gibeon,
and a brave army they had following them ; but they were
all routed, put into disorder first, and then brought to de-
struction, by the haulstones. And now Joshua thought, his
work being done, he might go with his army into quarters of
refreshment: accordingly it was resolved, perhaps in a council
of war, that they should presently return to the camp at Gil-
gal, v. 15. till they should receive orders from God to take
possession of the country they had now conquered ; but he
Soon finds he has more work cut out for him, the victory must
be pursued, that the spoils might be divided. Accordingly
he applies himself to it with renewed vigour.
I. The force that had dispersed themselves, must be follow-
ed and smitten. When tidings were brought to Joshua where
the kings were, he ordered a guard to be set upon them for
the present, v. 18. reserving them for another day of destruc-
tion, and to be brought forth to a day of wrath, Job xxi. 30.
He directs his men to pursue the common soldiers, as much
as might be, to prevent their escaping to the garrisons, which
would strengthen them, and make the reduction of them the
more difficult, v. 19. Like a prudent general, he does that
first, which is most needful, and defers his triumphs till he
has completed his conquests; nor was he in such haste to
insult over the captive kings, but that he would filst prevent
the rallying again of their scattered forces. The success of
this vigorous pursuit was, 1. That a very great slaughter
was made of the enemies of God and Israel. And, 2. The
field was cleared of them, so that mone remained but such as
got into fenced cities, where they would not long be safe
themselves, nor were they capable of doing any service to the
gities that sheltered them, unless they could have left their
fears behind them. 3. None moved his tongue against any of
the children of Israel, v. 21. This expression intimates, (1.)
Their perfect safety and tranquillity: some think it should be
read, from Exod. xi. 7. Against any of the children of Israel
did not a dog move his tongue; no, not against any one man
of them. They were not threatened by any danger at all after
their victory, no, not so much as the barking of a dog. Not
one single Israelite (for the original makes it so particular)
was brought into any distress, either in the battle, or in the
pursuit. (2.) Their "honour and reputation ; no man had
any reproach to cast upon them, or an ill word to give them.
God not only tied the hands, but stopped the mouths of their
enraged enemies, and put lying lips to silence. (3.) The
Chaldee paraphrase makes it an expression of their unallayed
VoI. I 4 B
joy for this victory, reading it, There was no hurt or loss to the
children of Israel, for which any man should afflict his soul.
When the army came to be reviewed after the battle, there
was none slain, none wounded, none missing, not one Israel-
ite had occasion to lament either the loss of a friend, or the
loss of a limb. So cheap, so easy, so glorious was this vic
tory.
II. The kings that had hidden themselves, must now be
called to an account, as rebels against the Israel of God, to
whom, by the divine promise and grant, this land did of right
belong, and should have been surrendered upon demand.
See here, 1. How they were secured. The cave which they
fled to, and trusted in for a refuge, became their prison, in
which they were clapped up, till Joshua sat in judgment on
them, v. 18. It seems, they all escaped both the hailstones
and the sword, God so ordering it, not in kindness to them,
but that they might be reserved for a more solemn and terrible
execution ; as, for this cause, Pharaoh survived the plagues
of Egypt, and was made to stand, that God might in him:
show his power, Exod. ix. 16. They all fled, and met at the
same place, Providence directing them ; and now they who
were lately consulting against Israel, were put upon new
counsels to preserve themselves, and agreed to take shelter
in the same cave. The information brought to Joshua of this,
is an evidence that there were those of the country, who knew
the holes and fastnesses of it, that were in his interests. And
the care Joshua took to keep them there when they were there,
as it is an instance of his policy and presence of mind, even
in the heat of action ; so, in the success of their project, it
shows how they not only deceive themselves, but destroy
themselves, who think to hide themselves from God. Their
refuge of lies will but bind them over to God’s judgment.
2. How they were triumphed over. Joshua ordered them.
to be brought forth out of the cave, set before him at the bar,
and their names called over, v. 22, 23. And when they either
were bound and cast upon the ground, unable to help them-
selves, or threw themselves upon the ground, humbly to beg
for their lives, he called for the general officers and great men,
and commanded them to trample upon these kings, and set
their feet upon their necks; not in sport, and to make them-
selves and the company merry, but with the gravity and
decorum that became the ministers of the divine justice, who
were not herein to gratify any pride or passion of their own,
but to give glory to the God of Israel as higher than the high-
est, who treads upon princes as mortar, (Isa. xli. 25.) and is
terrible to the kings of the earth, Ps. lxxvi. 12. The thing does
indeed look barbarous, thus to insult over men in misery, that
were suddenly fallen from the highest pitch of honour into
this disgrace; it was hard for crowned heads to be thus trod-
den upon, not by Joshua himself, (that might better have
been borne,) at least not by him only, but by all the captains
of the army; certainly it ought not to be drawn into a prece-
dent, for the case was extraordinary, and we have reason to
think it was by divine direction and impulse that Joshua did
this. (1.), God would hereby punish the abominable wick-
edness of these kings, the measure of whose iniquity was now
full. And by this public act of justice done upon these ring-
leaders of the Canaanites in sin, he would possess his people
with the greater dread and detestation of those sins of the
ºnations that God cast out from before them, which they would
be tempted to imitate. (2.) He would hereby have the pro-
mise by Moses made good, (Deut. xxxiii. 29.) Thou shalt
tread upon their high places, that is, their great men, which
should the rather be speedily fulfilled in the letter, because
they are the very last words of Moses that we find upon re-
cord. (3.) He would hereby encourage the faith and hope
of his people Israel, in reference to the wars that were yet
before them. Therefore Joshua said, v. 25. Fear not, nor be
dismayed. [1..] “Fear not these kings, or any of theirs, as
if there were any danger of having this affront now put upon
them, in after-time revenged upon yourselves; a considera-
tion which keeps many from being insolent toward those they
have at their mercy, because they know not how soon the
uncertain fate of war may turn the same wheel upon them-
selves but you need not fear that any should rise up ever to
revenge this quarrel.” [2.1 “Fear not any other kings, who
may at any time be in confederacy against you, for you see
these brought down, whom you thought formidable. Thus
shall the Lord do to all your enemies; now that they begin to
fall, to fall so low, that you may set your feet on their
necks, you may be confident they shall not prevail, but shall
surely fall before you,” Esth; vi. 13. (4.) He would hereby
give a type and figure of Christ’s victories over the powers of
darkness, and believers’ victories through him. All the ene-
mies of the Redeemer shall be made iſºtºri, Ps. cx. l.
*}{}•
BEFORE CIIRIST, 1450.
JOSHUA, X. Tarious cities taken and destroyed.
(And see Ps. xviii. 40.) . The kings of the earth set themselves
against him, Ps. ii. 2. but sooner or later we shall see all
chings put under him, Heb. ii. 8. and principalities and powers
made a show of, Col. ii. 15. And in these triumphs we are
more than conquerors, may tread upon the lion and adder, Ps.
zci. 13. may ride on the high places of the earth, Isa. lviii. 14. and
may be confident that the God of peace shall tread Satan whder
our feet, shall do it shortly, and do it effectually, Rorn. xvi.
20. See Ps. cxlix. 8, 9.
3. How they were put to death. Perhaps when they had
undergone that terrible mortification of being trodden upon by
the captains of Israel, they were ready to say, as Agag,
Surely the bitterness of death is past, and that sufficient unto
them was this punishment which was inflicted by many ; but their
inonours cannot excuse their lives, their forfeited, devoted lives.
Joshua smote them with the sword, and then hanged up their
bodies till evening, when they were taken down, and thrown
ânto the cave in which they had hidden themselves, v. 26, 27.
That which they thought would have been their shelter, was
made their prison first, and then their grave ; so shall we be
disappointed in that which we flee to from God, yet to good
people the grave is still a hiding-place, Job xiv. 13. If these
five kings had humbled themselves in time, and had begged
peace instead of waging war, they might have saved their
lives; but now the decree was gone forth, and they found no
lace for repentance, or the reversal of the judgment, it was too
date to expect it, though, perhaps, they sought it carefully
with tears. - -
28 And that day Joshua took Makkedah, and
'smote it with the edge of the sword, and the king
5thereof he utterly destroyed, them, and all the souls
Ithat were therein; he let none remain : and he did
to the king of Makkedah as he did unto the king of
Jericho. 29 Then Joshua passed from Makkedah,
and all Israel with him, unto Libnah, and fought
against Libnah : 30 And the Lo RD delivered it
also, and the king thereof, into the hand of Israel;
and he smote it with the edge of the sword, and all
the souls that were therein; he let none remain in
it; but did unto the king thereof as he did unto the
king of Jericho. 31 And Joshua passed from Lib-
inah, and all Israel with him, unto Lachish, and en-
camped against it, and fought against it; 32 And
the LORD delivered Lachish into the hand of Israel,
which took it on the second day, and smote it with
the edge of the sword, and all the souls that were
+herein, according to all that he had done to Libnah.
33 Then Horan king of Gezer came up to help
Lachish ; and Joshua smote him and his people,
until he had left him none remaining. 34 And
from Lachish Joshua passed unto Eglon, and all
Israel with him ; and they encamped against it, and
fought againstit: 35 And they took it on that day,
and Smote it with the edge of the sword; and all the
souls that were therein he utterly destroyed that day,
according to all that he had done to Lachish. 36
And Joshua went up from Eglon, and all Israel
with him, unto Hebron; and they fought against it:
37 And they took it, and smote it with the edge of
the sword, and the king thereof, and all the cities
thereof, and all the souls that were therein ; he left
none remaining, according to all that he had done
to Eglon; but destroyed it utterly, and all the souls
that were therein. 38 And Joshua returned, and all
Israel with him, to Debir, and fought against it:
39. And he took it, and the king thereof, and all the
cities thereof; and they smote them with the edge of
ithe Sword, and utterly destroyed all the souls that
were therein; he left none remaining: as he had
done to Hebron, so he did to Debir, and to the king
thereof; as he had done also to Libnah, and to her
&ing. 40 So, Joshua smote all the country of the
hills, and of the south, and of the vale, and of the
‘Springs, and all their kings: he left none remaining,
but utterly destrºyed all that breathed, as the Lord
—-
God of Israel commanded. 41 And Joshua smote
them from Kadesh-barnea even unto Gaza, and all
the country of Goshen even unto Gibeon. 42 And
all these kings and their land did Joshua take at one
time, because the Lo RD God of Israel fought for
Israel. 43 And Joshua returned, and all Israel
with him, unto the camp to Gilgal. -
We have here Joshua's improvement of the late glorious
victory he had obtained, and the advantages he had gained by
it, and to do this well is a general's praise.
. I. Here is a particular account of the several cities which he
immediately made himself master of... 1: The cities of three of
the kings whom he had conquered in the field, he went and
took possession of, Lachish, v. 31, 32. Eglon, v. 34, 35. and
Hebron, v. 36, 37. The other two, Jerusalem and Jarmuth,
were not taken at this time; perhaps his forces were either so
much fatigued with what they had done, or so well content
with what they had got, that they had no mind to attack those
places, and so they slipped the fairest opportunity they could
ever expect of reducing them with ease, which afterward was
not done without difficulty, Judg. i. 1. 2 Sam. v. 6. 2. Three
other cities, and royal cities too, he took ; Makkedah, into the
neighbourhood of which the five kings were fled, which brought
Joshua and his forces thither in pursuit of them, and so hasten-
ed its ruin, v. 28. Libnah, v. 29, 30. and Debir, v. 38, 39.
3. One king that brought in his forces for the relief of Lachish,
that had lost its king, proved to meddle to his own hurt; it
was Horam king of Gezer, who, either in friendship to his
neighbours, or for his own security, offered to stop the progress
of Joshua's arms, and was cut off with all his forces, v. 33.
Thus wicked men are often snared in their counsels, and, by
opposing God in the way of his judgments, bring them the
Sooner on their own heads.
II. A general account of the country which was hereby
reduced and brought into Israel’s hands, v. 40–42. The
part of the land of Canaan which they first got possession of
lay south of Jerusalem, and afterward fell, for the most part,
to the lot of the tribe of Judah. - - h
Observe in this narrative, 1. The great speed Joshua made
in taking these cities, which, some think, is intimated in the
manner of relating it, which is quick and concise. He flew
like lightning from place to place; and though they all stood
it out to the last extremity, and none of these cities opened
their gates to him, yet in a little time he got them all into his
hands, summoned them, and seized them, the same day, v. 28.
or in two days, v. 32. Now that they were struck with fear by
the defeat of their armies, and the death of their kings, Joshua
prudently followed his blow. See what a great deal of work
may be done in a little time, if we will but be busy, and im-
prove our opportunities. 2. The great severity Joshua used
toward those he conquered. He gave no quarter to man,
woman, or child, put to the sword all the souls, v. 28, 30, 32,
35, &c. wtterly destroyed all that breathed, p. 40. and left none
remaining. Nothing could justify this military execution, but
that herein they did as the Lord God of Israel commanded, v. 40.
which was sufficient not only to bear them out, and save them
from the imputation of cruelty, but to sanctify what they did,
and make it an acceptable piece of service to his Justice. God
would hereby, (1.) Manifest his hatred of the idolatries, and
other abominations, which the Canaanites had been guilty of,
and leave us to judge how great the provocation was, which
they had given him, by the greatness of the destruction which
was brought upon them when the measure of their iniquity was
full. (2.) He would hereby magnify his love to his people.
Israel, in giving so many men for them, and people for their
life, Isa. xliii. 4. when the heathem are to be cast out to make
room for this vine, (Ps. lxxx. 8.) Divine justice appears more
prodigal than ever of human blood, that the Israelites might
find themselves for ever obliged to spend their lives to the glory
of that God, who had sacrificed so many of the lives of his
creatures to their interest. (3.) Hereby was typified the final
and eternal destruction of all the impenitent implacable ene-
mies of the Lord Jesus, who having slighted the riches of his
grace, must for ever feel the weight of his wrath; and shall
have judgment without mercy. Nations that forget God, shal,
betwrmed into hell, and no reproach at all to God’s infinite good-
ness. 3. The great success of this expedition. The spoil or
these cities was now divided among the men of war that plun-
dered them ; and the cities themselves, with the land about
them, were shortly to be divided among the tribes, for the Lord
fought for Israel, v. 42. They could not have gotten the vic-
tory, if God had not undertaken the battle ; then we conquer
when God fights for us; and if he be for us who can be against us?
BEFoEE CHRIST, 1450.
J C S HUA, XI. Further victories obtained by Israel.
- CHAP. XI. .
This chapter continues and concludes the history of the conquest of Ca-
naan ; of the reduction of the southern parts we had an account in the
joregoing chapter ; after which we may suppose Joshua allowed his
forces some breathing-time ; now here we have the story of the war in the
north, and the happy success of that war. I. The coafederacy of the
ºnorthern crowns against Israel, v. 1–5. II. The encouragement which
God gave to Joshua to engage them, v. 6. III His victory over them,
v. 7–9. IP. The taking of their cities, v. 10–15. V. The destruc-
tion of the Anakims, v. 2, 22. VI. The general conclusion of the story
of this war, v. 16–20, 23. • -
| ND it came to pass, when Jabin king of Ha-
zor had heard those things, that he sent to
Jobab king of Madon, and to the king of Shimron,
and to the king of Achshaph, 2 And to the kings
that were on the north of the mountains, and of the
plains south of Chinneroth, and in the valley, and in
the borders of Dor on the west, 3 And to the Ca-
naanite on the east and on the west, and to the Amo-
rite, and the Hittite, and the Perizzite, and the Je-
busite in the mountains, and to the PHivite under
Hermon, in the land of Mizpeh, 4 And they went
out, they and all their hosts with them, much people,
even as the sand that is upon the sea-shore in mul-
titude, with horses and chariots very many. 5 And
when all these kings were met together, they came
and pitched together at the waters of Merom, to fight
against Israel. 6. And the Lord said unto Joshua,
Be not afraid because of them: for to-morrow about
this time will I deliver them up all slain before
Israel : thou shalthough their horses, and burn their
chariots with fire. 7 So Joshua came, and all the
people of war with him, against them by the waters
of Merom suddenly; and they fell upon them. 8
And the LoRD delivered them into the hand of ſsrael,
who smote them, and chased them unto great Zidon,
and unto Misrephoth-maim, and unto the valley of
Mizpeh castward; and they smote them, until they
left them none remaining. 9. And Joshua did unto
them as the LoRD bade him : he houghed their
horses, and burnt their chariots with fire. -
We are here entering upon the story of another campaign
that Joshua made, and it was a glorious one, no less illustrious
than the former in the success of it, though in respect of mi-
Tacles, it was inferior to it in glory. The wonders God then
wrought for them, were to initiate and encourage them to act
vigorously themselves. Thus the war carried on by the
preaching of the Gospel against Satan's kingdom, was at first
forwarded by miracles; but the war being by them sufficiently
proved to be of God, the managers of it are now left to the or.
dinary assistance of divine grace in the use of the sword of the
Spirit, and must not expect hail-stones, or the standing still
of the sun. . . . . -- -
In this story we have, 1. The Canaanites taking the field.
against Israel. They were the aggressors, God hardening
their hearts to begin the war, that Israel might be justified be.
yond exception in destroying them. Joshua and all Israel
Were returned to the camp at Gilgal. and perhaps these kings
*new no other than that they intended to sit down content
with the conquest they had already made, and yet they pre-
pare war against them. Note, Sinners bring ruin upon their
ºwn heads, so that God will be justified when, he speaks, and
they alone shall bear the blame for ever. Judah was now
couched as a lion gone up from the prey ; if the Lorthern king
'rouse him up, it is at their peril, Gen. xlix. 9. Now, -
1. Several nations: joined in this confederacy, some in the
*mountains, and some in the plains, v. 2. Canaanites from east
and west, Amorites, Hittites, Perizzites, &c. v. 3. of different
constitutions, and divided interests among themselves, and,
§ they here unite against Israel, as against a common enemy.
'hus are the citildren of this world more unanimous, and therein
wiser, than the children of light. The oneness of the church's
enemies should shame the church's friends out of their dis-
cords and divisions, and engage them to be one. 2. The head
of this confederacy was Jabin king of Hazor, v. 1. as Adoni-
zedek was of the former ; it is said, v. 10. Hazor had been the
head of all those kingdoms, which could not have revolted,
without occasioning ill-will ; but that was forgotten and laid
aside upon this occasion, by consent of parties, (Luke xxiii.
43.) . When they had alj drawn up their forces together, every.
kingdom bringing in its quota, they were a very great army,
much greater than the former, as the sand on the sea-shore in
multitude, and, upon this account, much stronger and more
formidable, that they had horses and chariots very many,
which we do not find the southern kings had ; thereby they
had a great advantage against Israel, for their army consisted
only of foot, and they never brought horses or chariots into
the field. Josephus tells us, that the army of the Canaanites
consisted of three hundred thousand foot, ten thousand horse,
and twenty thousand chariots. Many there be that rise up
against God's Israel ; doubtless their numbers made them
very confident of success, but it'proved that so much the
greater slaughter was made of them. -
II. The encouragement God gave to Joshua to give them the
meeting, even upon the ground of their own choosing, v. 6.
Be not afraid because of them. Joshua was remarkable for
his courage, it was his master-grace, and yet it seems he had
need to be again and again cautioned not to be afraid. Fresh
dangers and difficulties make it necessary to fetch in fresh .
Supports and comforts from the word of God, which we have
always nigh unto us, to be made use of in every time of need.
Those that have God on their side, need not be disturbed at
the number and power of their enemies; more are they that
are with us, than they that are against us ; they have the hosts
of the Lord, that have the Lord of hosts engaged for them.
For his encouragement, 1. God assures him of success, and
fixes the hour; To-morrow about this time, when an engage-
ment (it is probable) was expected and designed on both sides, .
I will deliver them up slain. Though they were to be slain by
the Sword of Israel, yet it is spoken of as God’s work, that he
would deliver them up. 2. He appoints him to hough their
horses, hamstring them, lame them, and burn their chariots, not
only that Israel might not use them hereafter, but that they
might not fear them now, their God designing this contempt
to be put upon them. Let Israel look upon their chariots but
as rotten wood designed for the fire, and their horses of war as,
disabled things, scarcely good enough for the cart. . . . .
This encouragement which God here gave to Joshuā, no
doubt, he communicated to the people, who perhaps were
under some apprehensions of danger from this vast army,
notwithstanding the experiences they had had of God’s power
engaged for them. And the wisdom and goodness of God is
to be observed, (1.) In infatuating the counsels of the enemy, ..
that all the kings of Canaan, who were not dispersed at such
a distance from each other, but that they might have got al-
together in a body, did not at first confederate against Israel,
but were divided into the southern and northern combination,
and so became the less formidable. And, (2.) In preparing
his people to encounter the greater force, by breaking the less.
They first engage with five kings together, and now with many
more. God proportions our trials to our strength, and our .
strength to our trials. . . . - - - . . . . .
III. Joshua's march against these confederate forces, v. 7...
He came upon them suddenly, and surprised them in their
quarters. He made this haste, I. That he might put them into
the greater confusion, by giving them an alarm, when they
little thought he had been near them. 2. That he might be
sure not to come short of the honour God had fixed, to give
him the meeting at the enemy’s camp, to-morrow about this
time. It is fit we should keep time with God. . *
IV. His success, v. 8. He obtained the honour and advan-
tage of a complete victory; he smote them and chased them,
in the several ways they took in their flight; some fled toward
Zidon, which lay to the north-west, others toward, Mizpeh,
eastward, both the parties Joshua sent out, pursued them each
way. So the Lord delivered them into the hand of Israel ; they
would not deliver themselves into the hands of Israel to be
made proselytes and tributaries, and so offered up to God's
grace, Rom. xv. 16. and therefore God delivered them, into
their hands to be made sacrifices to his justice ; for God will.
be honoured by us or upon us. • . . . .
, V. His obedience to the orders given him, in destroying the
horses and chariots, v. 9. which was an instance, 1. Of his
subjection to the divine will, as one under authority, that must
‘do as he is bidden. 2. Of his self-denial, and crossing his own
.genius and inclination in compliance with God's command.
3...Qf his confidence in the power of God engaged for Israel,
which enabled them to despise the chariots and horses which
others trusted in, Ps. xx. 7: xxxiii. 17. 4. Of his care to keep
up in the people like confidence in God, by taking that from
them, which they would be tempted to trust too much to. This
was cutting off a right hand. . . - - - - . . . .
10 And Joshua at that time turned back, and
took Hazor, and smote the king thereof with thc.
535,
BEFoſtl. CIIRIST, 1450.
J. OSHUA, XI. Further victories obtained by Israel.
sword: for Hazor beforetime was ſhe head of all
those kingdoms. 11 And they smote all the souls
that were therein with the edge of the sword, ut-
terly destroying them : there was not any left to
breathe : and he burned Hazor with fire.
all the cities of those kings, and all the kings of
them did Joshua take, and smote them with the
edge of the sword: and he utterly destroyed them,
as Moses the servant of the Lo RD commanded. 13
But as for the cities that stood still in their strength,
Israel burned none of them, save Hazor only ; that
did Joshua burn. 14 And all the spoil of these
cities, and the cattle, the children of Israel took for
a prey unto themselves; but every man they smote
with the edge of the sword, until they had destroyed
them, neither left they any to breathe.
We have here the same improvement made of this victory,
that was of that in the foregoing chapter.
1. The destruction of Hazor is particularly recorded, be-
cause in it, and by the king thereof, this daring design against
Israel was laid, v. 10, 11. The king of Hazor, it seems, escaped
with his life out of the battle, and thought himself safe when
he was got back into his own city, and Joshua was gone in
pursuit of the scattered troops another way; but it proved
that that which he thought would have been for his welfare,
was his trap, in it he was taken as in an evil net, there he was
slain, and his city, for his sake, burnt. Yet we find that the
remains of it being not well looked after by Israel, the Canaan-
ites rebuilt it, and settled there under another king of the same
name, Judg. iv. 2.
2. The rest of the cities of that part of the country are
spoken of only in general ; that Joshua got them all into his
hands, but did not burn them as he did Hazor, for Israel was
to dwell in great and goodly cities which they builded not, Deut.
vi. 10. and in these among the rest. And here we find Israel
rolling in blood and treasure., (1.) In the blood of their ene-
mies; they smote all the souls, v. 11. neither left they any to
breathe, v. 14. that there might be none to infect them with the
abominations of Canaan, and none to disturb them in the pos-
session of it. The children were cut off, lest they should
afterward lay claim to any part of this land in the right of
their parents. (2.) In the wealth of their enemies: the spoil,
and the cattle, they took for a prey to themselves, v. 14. As
they were enriched with the spoil of their oppressors when
they came out of Egypt, wherewith to defray the charges of
their apprenticeship in the wilderness; so they were now en-
riched with the spoil of their enemies, for a stock wherewith
to set up in the land of Canaan. Thus is the wealth of the
sinner laid up for the just.
15 As the Lord commanded Moses his servant,
so did Moses command Joshua, and so did Joshua ;
he left nothing undone of all that the Lord com-
manded Moses. 16 So Joshua took all that land,
the hills, and all the south country, and all the land
of Goshen, and the valley, and the plain, and the
mountain of Israel, and the valley of the same :
17. Even from the mount Halak, that goeth up to
Seir, even unto Baal-gad, in the valley of Lebanon,
under mount Hermon : and all their kings he took,
and smote them, and slew them. 18 Joshua made
war a long time with all those kings. 19 There was
not a city that made peace with the children of
Israel, save the Hivites, the inhabitants of Gibeon :
all other they took in battle. 20 For it was of the
LORD to harden their hearts, that they should come
against Israel in battle, that he might destroy them.
utterly, and that they might have no favour, but
that he might destroy them, as the Lord command-
ed Moses. 21 And at that time came Joshua, and
cut off the Anakims from the mountains, from He-
bron, from Debir, from Anab, and from all the
mountains of Judah, and from all the mountains of
Israel : Joshua destroyed them utterly with their
cities. 22 There was none of the Anakims left in
the land of the children of Israel : only in Gaza, in
556
12 And
Gath, and in Ashdod, there remained. 23 So Joshua
took the whole land, according to all that the LoRD, .
said unto Moses; and Joshua gave it for an inherit-
ance unto Israel, according to their divisions by
their tribes. And the land rested from war.
We have here the conclusion of this whole matter.
hº A short account is here given of what was done in four
thing.S.
i.”fhe obstinacy of the Canaanites in their opposition to
the Israelites. It was strange, that though it appeared so
manifestly that God fought for Israel, and in every engage-
ment the Canaanites had the worst of it, yet they stood it out ,
to the last ; not one city made peace with Israel, but the Gi-
beonites only, who understood the things that belonged to
their peace better than their neighbours, v. 19. It is intimated
that other cities might have made as good terms for them-
selves, without ragged clothes and clouted shoes, if they would
have humbled themselves, but they never so much as desired
conditions of peace. We are told whence this unaccountable
infatuation came, It was of the Lord to harden' their hearts, v.
20. As Pharaoh’s heart was hardened by his own pride and
wilfulness first, and afterward by the righteous judgment of
God, to his destruction, so were the hearts of these Canaanites. .
To punish them for all their other follies, God left them to
this, to make those their enemies, whom they might have made
their friends. This was it that ruined them, they came against
Israel in battle, and gave the first blow, and therefore might
have no favour showed them. Those know not what they do,
who give the provocation to divine justice, or the authorized
instruments of it. Are we stronger than God? Observe here,
That hardness of heart is the ruin of sinners. Those that are:
stupid and secure, and heedless of divine warnings, are al-
ready marked for destruction. . What hope is there of those,
concerning whom God has said, Go, make their hearts fat 7
2. The constancy of the Israelites in prosecuting this war,
v. 18. Joshua made war a long time ; some reckon it five years,
others seven, that were spent in subduing this land. So long
God would train up Israel to war, and give them repeated in-
stances of his power and goodness in every new victory that
he gave them. --- -
3. The conquest of the Anakims at last, v. 21, 22. Either
this was done, as they met with them where they were dis-
persed, as some think, or rather, it should seem the Anakims.
were retired to their fastnesses, and so were hunted out, and
cut off at last, after all the rest of their enemies. The moun-
tains of Judah and Israel were the habitations of those moun-
tains of men; but neither their height, nor the strength of their
caves, nor the difficulty of the passes to them, could secure,
no, not these mighty men, from the sword of Joshua. . The
cutting off of the sons of Anak is particularly mentioned, be-
cause these had been such a terror to the spies forty years be-
fore, and their bulk and strength had been thought an insu-
perable difficulty in the way of the reducing of Canaan,
Numb. xiii. 28, 33. Even that opposition which seemed in-
vincible, was got over. Never let the sons of Anak be a terror
to the Israel of God, for even their day will come, to fall.
Giants are dwarfs to Omnipotence; yet this struggle with the
Anakims was reserved for the latter end of the war, when the
Israelites were become more expert in the arts of war, and had
had more experience of the power and goodness of God.
Note, God sometimes reserves the sharpest trials of his people
by affliction and temptation for the latter end of their days.
Therefore let not him that girds on the harness, boast as he that
puts it off. Death, that tremendous son of Anak, is the last
enemy that is to be encountered, but it is to be destroyed,
1. Cor. xv. 26. Thanks be to God, who will give us the
victory. -
4. The end and issue of this long war. The Canaanites.
were rooted out, not perfectly, (as we shall find after in the
book of Judges, ) but in a good measure; they were not able
to make any head, either, (1.) So as to keep the Israelites out
of possession of the land, Joshua took all that land, v. 16, 17.
And we may suppose the people dispersed themselves and
their families into the countries they had conquered, at least
those that lay nearest to the head quarters at Gilgal, until an:
orderly distribution should be made by lot, that every man
might know his own. Or, (2.) So as to keep them in ac-
tion, or give them any molestation, v. 23. The land rested,
from war. It ended not in a peace with the Canaanites, (that
was forbidden,) but in a peace from them. . There is a rest, a
rest from war, remaining for the people of God, into which
they shall enter, when their warfare is accomplished.
II. That which was now done, is here compared with that
which had been said to Moses. God's word and his works, in
BEFORE CIIRIST, 1450.
Summary of Israelites' conquests.
JoSHUA, XII.
viewed and considered together, will mutually illustrate each
other. It is here observed in the close,
1. That all the precepts God had given to Moses relating
to the conquest of Canaan, were obeyed on the people's part,
at least, while Joshua lived. See how solemnly this is re-
marked, v. 15. As the Lord commanded Moses his servant, by
whose hand the law was given, so did Moses command Joshua,
for Moses was faithful, as a lawgiver, to him that appointed
him, he did his part, and then he died ; but were the com-
mands of Moses observed when he was in his grave 3 Yes,
they were, so did Joshua, who was, in his place, as faithful
as Moses in his. . He left nothing undone (Heb. he removed
nothing) of all that the Lord commanded Moses. They that
leave their duty undone, do what they can to remove or make
void the command of God, by which they are obliged to it ;
but Joshua, by performing the precept, confirmed it, as the
expression is, Deut. xxvii. 26. Joshua was himself a great
'commander, and yet nothing was more his praise than his
obedience. They that rule others at their will, must them-
selves be ruled by the divine will, then their power is indeed
their honour, and not otherwise. The pious obedience for
which Joshua is here commended, respects especially the
‘command to destroy the Canaanites, and to break down their
altars, and burn their images, Deut. vii. 2–5. Exod. xxiii.
24; xxxiv. 13. Joshua, in his zeal for the Lord of hosts,
spared neither the idols nor the idolaters. Saul’s disobedi-
ence, or rather his partial obedience, to the command of God,
for the utter destruction of the Amalekites, cost him his king-
‘dom. It should seem, Joshua himself gives this account of
his most careful and punctual observance of his orders in the
.execution of his commission, that in all respects he had done
as Moses commanded him ; and then it intimates that he had
more pleasure and satisfaction in reflecting upon his obedi-
‘ence to the commands of God in all this war, and valued him-
self more upon that, than upon all the gains and triumphs
with which he was enriched and advanced.
2. That all the promises God had given to Moses, relating
to this conquest, were accomplished on his part, v. 23. Joshua
took the whole land, conquered it, and took possession of it,
according to all that the Lord said winto Moses. God had pro-
‘mised to drive out the nations before them, Exod. xxxiii. 2;
xxxiv. 11. and to bring them down, Deut. ix. 3. And now it
was done. There failed not one word of the promise.
successes and enjoyments are then doubly sweet and comfort-
able to us, when we see them flowing to us from the promise ;
this is according to what the Lord said : as our obedience is
then acceptable to God, when it has an eye to the precept.
And if we make conscience of our duty, we need not question
the performance of the promise. -
CHAP. XII.
3%is chapter is a summary of Israel's conquests. I. Their conquests under
Moses, on the other side Jordan, (for we now suppose ourselves in Ca-
naan,) eastward, which we had the history of Númb. xxi. 24, &c. And
here the abridgment of that history, v. 1–6. II. Their conquests under
Joshua, on this side Jordan, westward. 1. The country they reduced,
ºv, 7–8. 2. The kings they subdued, thirty-one in all, v. 9–24. And
this comes in here, not only as a conclusion of the history of the wars of
Canaan, (that we might at one view see what they had got, but as a pre-
face to the history of the dividing of Canaan, that all that might be put
together, which they were now to make a distribution of.
§l OW these are the kings of the land, which
- the children of Israel smote, and possessed
their land on the other side Jordan, toward the
rising of the sun ; from the river Arnon unto mount
Hermon, and all the plain on the east: 2 Sihon
King of the Amorites, who dwelt in Heshbon, and
ruled from Aroer, which is upon the bank of the
river Arnon, and from the middle of the river, and
ºfrom half Gilead, even unto the river Jabbok, which
3s the border of the children of Ammon ; 3 And
from the plain to the sea of Chinneroth on the east,
and unto the Sea of the plain, even the salt sea on
the east, the way to Beth-jeshimoth ; and from the
South, under Ashdoth-pisgah : 4 And the coast of
Og king of Bashan, which was of the remnant of the
giants, that dwelt at Ashtaroth and at Edrei, 5
And reigned in mount Hermon, and in Salcah, and
in all Bashan, unto the border of the Geshurites, and
the Maachathites, and half Gilead, the border of
Sihon king of Heshbon. 6 Them did Moses the
servant of the Lo RD and the children of Israel
Our
smite : and Moses the servant of the Lo RD gave it
for a possession unto the Reubenites, and the Gad-
ites, and the half-tribe of Manasseh. e
Joshua, or whoever else is the historian, before he comes to
sum up the new conquests Israel had made, in these verses re-
cites their former conquests in Moses's time, under whom they
became masters of the great and potent kingdoms of Sihon and
Og. Note, Fresh mercies must not drown the remembrance
of former mercies, nor must the glory of the present instru-
ments of good to the church, be suffered to eclipse and dimi-
nish the just honour of those who have gone before them,
and who were the blessings and ornaments of their day.
Joshua’s services and achievements are confessedly great, but
let not those under Moses be overlooked and forgotten, since
God was the same who wrought both, and both put together
Fº him the alpha and omega of Israel's great salvation.
ere 1S, -
1. A description of this conquered country, the measure
and bounds of it in general, v. 1. From the river Arnon in the
south, to mount Hermon in the north. In particular, here is
a description of the kingdom of Sihon, v. 2, 3, and that of Og,
v. 4, 5. Moses had described this country very particularly,
Deut. ii. 36 ; iii. 4, &c. and this description here agrees with
his. King Og is said to dwell at Ashtaroth and Edrei, v. 4.
probably, because they were both his royal cities, he had
palaces in both, and resided sometimes in one, and sometimes
in the other; one perhaps was his summer-seat, and the other
his winter-seat; but Israel took both from him, and made
. grave to serve him, that could not be content with one
palace.
2. The distribution of this country; Moses assigned it to
the two tribes and a half, at their request, and divided it
among them, v. 6. of which we had the story at large, Numb.
xxxii. The dividing of it when it was conquered by Moses,
is here mentioned as an example to Joshua, what he must do
now that he had conquered the country on this side Jordan.
Moses, in his time, gave to one part of Israel a very rich and
fruitful country, but it was on the outside of Jordan ; Joshua
gave to all Israel the holy land, the mountain of God’s sanc-
tuary, within Jordan : so the law conferred upon some few of
God's spiritual Israel external temporal blessings, which weré
earnests of good things to come ; but our Lord Jesus, the true
Joshua, has provided for all the children of promise spiritual
blessings, the privileges of the sanctuary, and the heavenly
Canaan. The triumphs and grants of the Law were glorious,
but those of the Gospel far exceed in glory.
7 And these are the kings of the country which
Joshua and the children of Israel smote on this side
Jordan on the west, from Baal-gad in the vahley of
Lebanon even unto the mount Halak, that goeth up
to Seir ; which Joshua gave unto the tribes of Israel
for a possession, according to their divisions: 8
In the mountains, and in the valleys, and in the
plains, and in the springs, and in the wilderness,
and in the south country; the Hittites, the Amorites,
and the Canaanites, the Perizzites, the Hivites, and
the Jebusites: 9 The king of Jericho, one ; the
king of Ai, which is beside Bethel, one ; 10 The
king of Jerusalem, one ; the king of Hebron, one ;
11 The king of Jarmuth, one ; the king of Lachish,
one ; 12 The king of Eglon, one ; the king of Ge-
zer, one ; 13 The king of Debir, one; the king of
Geder, one ; 14 The king of Hormah, one ; the
king of Arad, one ; 15 The king of Libnah, one ;
the king of Adullam, one ; 16 The king of Mak-
kedah, one ; the king of Beth-el, one ; 17 The
king of Tappuah, one; the king of Hepher, one :
18 The king of Aphek, one; the king of Lasharon,
one; 19 The king of Madon, one ; the king of
Hazor, one ; 20 The king of Shimron-meron, one;
the king of Achshaph, one ; 21 The king of Taa-
nach, one ; the king of Megiddo, one ; 22 The king
of Kedesh, one ; the king of Jokneam of Carmel,
one; 23 The king of Dor in the coast of Dor, one;
the king of the nations of Gilgal, one ; 24 The
king of Tirzah, one : All the kings thirty and one.
We have here a breviate of Joshua's tºess. -
BEFORE CHRIST, 1445.
JGSHU A, XIII. Joshua ordered to divide the land.
I...The limits of the country he conquered ; it lay between
Jordan on the east, and the Mediterranean sea on the west,
and extended from Baal-gad near Lebanon in the north, to
Halak, which lay upon the country of Edom in the South, v.
7. The boundaries are more largely described, Numb. xxxiv.
2, &c. this only is enough to show that God had been as good
as his word, and had given them possession of all he had pro-
mised them by Moses, if they would but have kept it.
II. The various kinds of land that were found in this coun-
try, which contributed both to its pleasantness and to its fruit-
fulness, v. 8. There were mountains, not craggy and rocky
and barren, which are frightful to the traveller, and useless to
the inhabitants, but fruitful hills, such as put forth precious
things, Deut. xxxiii. 15. which charmed the spectator's eye,
and filled the owner's hand. And valleys, not mossy and
boggy, but covered with corn, Ps. lxv. 13. There were plains,
and springs to water them ; and even in that rich land there
were wildernesses too, or forests, which were not so thickly
Inhabited as other parts, yet had towns and houses in them,
but served as foils to set off the more pleasant and fruitful
countries. gº
III. The several nations that had been in possession of this
country, Hittites, Amorites, Canaanites, &c. all of them
descended from Canaan, the accursed son of Ham, Gen. x.
15–18. Seven nations they are called, Deut. vii. 1. and so
many are there reckoned up, but here six only are mentioned,
the Girgashites being here either lost or left out, though we
find them, Gen. x. 16; and xv. 21. g
rated with some other of these nations, or, as the tradition of
the Jews is, upon the approach of Israel under Joshua, they
all withdrew and went into Africa, leaving their country to be
possessed by Israel, with whom they saw it was to no purpose
to contend, and therefore they are not named among the na-
tions that Joshua subdued. -
IV. A list of the kings that were conquered and subdued
by the sword of Israel, some in the field, others, in their
own cities. Thirty-one in all, and very particularly named
and counted, it should seem, in the order in which they were
conquered ; for the catalogue begins with the kings of Jericho
and Ai, then, takes in the king of Jerusalem, and the princes
of the south that were in confederacy with him, and then pro-
ceeds to those of the northern association. Now,
1. This shows what a very fruitful country Canaan then was,
which could support so many kingdoms, and in which so many
kings chose to throng together, rather than disperse themselves
into other countries, which we may suppose not yet inhabited,
but where, though they might find more room, they could not
expect such plenty and pleasure : this was the land God spied
out for Israel; and yet at this day it is one of the most barren,
despicable, and unprofitable countries in the world ; such
is the effect of the curse it lies under, since its possessors
rejected Christ and his Gospel, as was foretold by Moses,
TXeut. xxix. 23.
2. It shows what narrow limits men's ambition was then
confined to.
should seem that what was wanting in the extent of their ter-
ritories, was made up in the absoluteness of their power, their
subjects being all their tenants and vassals, and entirely at
their command. . .
3. It shows how good God was to Israel, in giving them
victory over all these kings, and possession of all these king-
doms, and what obligations he hereby laid upon them to ob-
serve.,his statutes, and to keep his laws, Ps. cw. 44, 45. Here
were thirty-one kingdoms, or seigniories, to be divided among
nine tribes and a half of Israel. Of these there fell to the lot
of Judah, the kingdoms of Hebron, Jarmuth; Lachish, Eglon,
TXebir, Arad, Libnath, and Adullam, eight in all, beside part,
of the kingdom of Jerusalem, and part of Geder. Benjamin
had the kingdoms of Jericho, Ai, Jerusalem, Makkedah,
Simeon had the
Beth-el, and the nations of Gilgal, six in all.
kingdom of Hormah, and part of Geder. Ephraim had the
kingdoms of Gezer and Tirzah. Manasseh (that half-tribe)
had the kingdoms of Tappuah and Hepher, Taanach and
Asher had the kingdoms of Aphek and Achshaph.
Zebulun had the kingdoms of Lasharon, Shimron-meron, and .
Megiddo.
Jokneam. , Naphtali had the kingdoms of Madon, Hazor, and
Kedesh. And Issachar had that of Dor.
endureth for ever; and gave their land for an heritage, even an
heritage writo Israel his servant, for his mercy endureth for ever,
Ps. cxxxvi. 17, &c. . . . . . . -
Either they were incorpo-
These kings contented themselves with the
government, each of them, of one city, and the towns and vil-
lages that pertained to it; and no one of them, for aught that
appears, aimed to make himself master of the rest, but, when
there was occasion, united for the common safety.” Yet it
e These were some .
of the great and famous kings that God smote, for his mercy
~g
CHAP. XIII.
At this chapter begins an account of the dividing of the land of Canaan
among the tribes of Israel by lot ; a narralive not so entertaining and ºn-
structive as that of the conquest of it, and yet it is thought fil to be in-
serted in the sacred history, to illustrate the performance of the promise
made to the Fathers, that this land should be given to the seed of Jacob,
to them, and not to any other. The preserving of this distribution would
be of great use to the Jewish nation, who were obliged by the law to keep
up this first distribution, and not to transfer inheritances from tribe to
tribe, Numb. xxxvi. 9. It is likewise of use to us for the explaining of
other scriptures: the learned know how much light the geographical de-
scription of a country gives to the history of it. And therefore we are
not to skip over these chapters of hard names, as useless and not to be re-
garded ; where God has a mouth to speak and a ſland to write, we
should find an ear to hear, and an eye to read : and God give us a heart
to profit / In this chapter, I. God informs Joshua what parts of the
country that were intended in the grant to Israel, yet remained uncon-
quered, and not got in possession, v. 1–6. II. He appoints him, not-
withstanding, to make a distribution of what was conquered, v. 7. III.
To complete this account, here is a repetition of the distribution Moses.
had made of the land on the other side Jordan , in general, v. 8–14.
In particular, the lot of Reuben, v. 15–23. Of Gad, v. 24–28. Of
the half-tribe of Manasseh, v. 29–33.
1 RAI OW Joshua was old and stricken in years,
and the Lo RD said unto him, Thou art old;
and stricken in years, and there remaineth yet very
much land to be possessed. 2 This is the land that
yet remaineth : all the borders of the Philistines, and
all Geshuri, 3 From Sihor, which is before Egypt,
even unto the borders of Ekron northward, which is
counted to the Canaanite : five lords of the Philis-
times; the Gazathites, and the Ashdothites, the
Eshkalomites, the Gittites, and the Ekronites: also
the Avites : 4 From the seuth, all the land of the
Canaanites, and Mearah that is beside the Sidoni-
ans, unto Aphek, to the borders of the Amorites: 5.
And the land of the Giblites, and all Lebanon, to-
ward the sun-rising, from Baalgad under mount
Hermon unto the entering into Hamath : 6 All the
inhabitants of the hill country, from Lebanon unto
Misrephoth-maim, and all the Sidonians, them will I
drive out from before the children of Israel: only
divide thou it by lot unto the Israelites for an in-
heritance, as I have commanded thee.
Here, I. God puts Joshua in mind of his old age, v.1. 1. It
is said that Joshua was old and stricken in years, and he and
Caleb were at this time the only old men among the thousands
of Israel ; none (except them) of all those who were number-
ed at mount Sinai being now alive. He had been a man of
war from his youth, Exod. xvii. 10. but now he yielded to the
infirmities of age, with which it is in vain for the stoutest man
to think of contesting. It should seem Joshua had not ther
same strength and vigour in his old age, that Moses had ; alk
that come to old age, do not find it alike good ; generally, the
days of old age are evil days, and such as there is no pleasure
in them, nor expectation of service from them. 2. God takes.
notice of it to him, God said to him, Thou art old. Note, It is.
good for those who are old and stricken in years, to be put in
remembrance of their being so. Some have gray hairs here
and there upon them, and perceive it not, Hos. vii. 9. they do
not care to think of it, and therefore need to be told of it, that
they may be quickened to do the work of life, and make pre-
paration for death which is coming toward them apace. But
God mentions Joshua’s age and growing infirmities, (1.) As a
reason why he should now lay by the thoughts of pursuing the
war; he cannot expect to see an end of it quickly, for there
remained much land, more perhaps than he thought, to be
possessed, in several parts remote from each other: and 18
was not fit that at this age he should be put upon the fatigue
of renewing the war, and carrying it to such distant places;
no, it was enough for him that he had reduced the body of the
country, let him be gathered to rest, with honour and the
thanks of his people, for the good services he had done them,
and let the conquering of the skirts of the country be left for
those that shall come after. As he had entered into the
labours of Moses, so let others, enter into his, and bring forth,
the top-stone; the doing of which was reserved for David long
after. Observe, God considers the frame of his people, and
would not have them burdened with work above their strength.
It cannot be expected that old people should do as they have
done for God and their country. (2.) As a reason why he
should speedily apply himself to the dividing of that which he
! had conquered. That work must be done, and done quickly
BEF on E CHRIST, 1445.
Division of the land.
30SHUA, XIII.
it was necessary that he should preside in the doing of it, and
therefore, he being old and stricken in years, and not likely to
continue long, let him make that his concluding piece of Ser-
vice to God and Israel. All people, but especially old people,
should set themselves to do that quickly which must be done
before they die, lest death prevent them, Eccl. ix. 10. -
II. He gives him a particular account of the land that yet
remained unconquered, which was intended for Israel, and
which, in due time, they should be masters of, if they did not
put a bar in their own door. Livers places are here men-
tioned, some in the south, as the country of the Philistines,
governed by five lords, and the land that lay toward Egypt, v.
2, 3. Some westward, as that which lay toward the Sidonians,
v. 4. Some eastward, as all Lebanon, v. 5. Joshua is told
this, and he made the people acquainted with it, 1. That they
might be the more affected with God’s goodness to them in
giving them this good land, and might thereby be engaged to
love and serve him ; for if this which they had was too little,
God would moreover give them such and such things, 2 Sam.
xii. 8. 2. That they might not be tempted to make any league,
or contract any dangerous familiarity with these their neigh-
bours, so as to learn their way, but might rather be jealous of
them, as people that kept them from their right, and that they
had just cause of quarrel with. 3. That they might keep
themselves in a posture for war, and not think of putting off
the harness, as long as there remained any land to be pos-
sessed. Nor must we lay aside our spiritual armour, or be off
. watch, till our victory be complete in the kingdom of
glory. - -
III. He promises that he would make the Israelites masters
of all those countries that were yet unsubdued, though Joshua
was old, and not able to do it, old and not likely to live to see
it done. Whatever becomes of us, and however we may be
laid aside as despised broken vessels, God will do his own
work in his own time, v. 6. I will drive them out. The ori-
ginal is emphatical, “It is I that will do it, I that can do it,
when thou art dead and gone, and will do it, if Israel be not
wanting to themselves.” “I will do it by my Word,” so the
Chaldee here, as in many other places, “by the eternal Word,
the Captain of the hosts of the Lord.” This promise that he
would drive them out from before the children of Israel,
plainly supposes it as the condition of the promise, that the
children of Israel must themselves attempt and endeavour
their extirpation, must go up against them, else they could not
be said to be driven out before them ; if afterwards, Israel,
through sloth, or cowardice, or affection to these idolaters, sit
still and let them alone, they must blame themselves, and not
God, if they be not driven out. We must work out our sal-
vation, and then God will work in us, and work with us; we
must resist our spiritual enemies, and then God, will tread .
them under our feet; we must go forth to our christian work
and warfare, and then God will go forth before us.
7 Now therefore divide this land for an inherit-
ance unto the nine tribes and the half tribe of Ma-
nasseh, 8 With whom the Reubenites and the Gad-
ites have, received their inheritance, which Moses
gave them, beyond Jordan eastward, even as Moses
the servant of the LoRD gave them; 9 From Aroer,
that is upon the bank of the river Arnon, and the
city that is in the midst of the river, and all the plain
of Medeba unto Dibon ; 10 And all the cities of
Sihon king of the Amorites, which reigned in Hesh-
bon, unto the border of the children of Ammon ;
!! And Gilead, and the border of the Geshurites and
Maachathites, and all mount Hermon, and all Ba-
shan unto Salcah; 12 All the kingdom of Og in
Bashan, which reigned in Ashtaroth and in Edrei,
who remained of the remnant of the giants: for these
w 13 Neverthe-
less the children of Israel expelled not the Geshu-
rites, nor the Maachathites; but the Geshurites and
did Moses smite, and cast them out.
the Maachathites dwell among the Israelites until
this day. 14 Only unto the tribe of Levi he gave
none inheritance; the sacrifices of the Lo RD, God of
Israel made by fire are their inheritance, as he said
unto them. 15 And Moses gave unto the tribe of
the children of Reuben inheritance according to
their families: 16 And their coast was from Aroer,
that we on the bunk of the river Arnon, and the city,
Medeba;
that is in the midst of the river, and all the plain by
17. Heshbon, and all her cities that are
in the plain ; Dibon, and Bamoth-baal, and Beth-
baal-meon, 18 And Jahaza, and Kedemoth, and
Mephaath, 19 And Kirjathaim, and Sibmah, and
Zareth-shahar in the mount of the valley, 20 And
Beth-peor, and Ashdoth-pisgah, and Beth-jeshimoth,
21 And all the cities of the plain, and all the king-
dom of Sihon king of the Amorites, which reigned,
in Heshbon, whom Moses smote with the princes of
Midian, Evi, and Rekem, and Zur, and Hur, and
Reba, which were dukes of Sihon, dwelling in the:
country. 22 Balaam also the son of Beor, the
soothsayer, did the children of Israel slay with the
sword among them that were slain by them. 23 And
the border of the children of Reuben was Jordan,
and the border thereof. This was the inheritance of
the children of Reuben after their families, the cities,
and the villages thereof. 24 And Moses gave in-
Aeritance unto the tribe of Gad, even unto the chil-
dren of Gad, according to their families: 25 And
their coast was Jazer, and all the cities of Gilead,
and half the land of the children of Ammon, unto
Aroer that is before Rabbah ; 26 And from Hesh-
bon unto Ramathmizpeh, and I3etonim ; and from
Mahanaim unto the border of Debir; 27 And in the
valley, Beth-aram, and Beth-nimrah; and Succoth,
and Zaphon, the rest of the kingdom of Sihon king
of Heshbon, Jordan and his border, even unto the
edge of the sea of Chinnereth, on the other side Jor-
dan eastward. 28 This is the inheritance of the
children of Gad after their families, the cities, and
their villages. 29 And Moses gave inheritance unto
the half tribe of Manasseh : and this was the pos-
session of the half tribe of the children of Manasseh.
by their families: 30 And their coast was from Ma-
hanaim, all Bashan, all the kingdom of Og king of
Bashan, and all the towns of Jair, which are in
Bashan, threescore cities; 31 And half Gilead, and
Ashtaroth, and Edrei, cities of the kingdom of Og
in Bashan, were pertaining unto the children of
Machir the son of Manasseh, even to the one half of
the children of Machir by their families. 32 These
are the countries which Moses did distribute for in-
heritance in the plains of Moab, on the other side
Jordan, by Jericho, eastward. 33 But unto the tribe
of Levi, Moses gave not any inheritance: the Lord
God of Israel was their inheritance, as he said unto.
them. . . . . . .
Here we have, I. Orders given to Joshua to assign to eacli
tribe its portion of this land, including that which was yet un-
subdued, which must be brought into the: lot, in a believing,
confidence that it should be conquered when Israel was muł-
tiplied, so as to have occasion for it, v. 7. Now divide this
land. Joshua thought all must be conquered, before any
must be divided : “No” said God, “there is as much con-
quered as will serve your turn for the present, divide that, and
make your best of it, and wait for the remainder hereafter.”
Note, We must take the comfort of what we have, though we
cannot compass all we would have. Observe, ; ; ; *-
1. The land must be divided among the several tribes, and
they must not always, live in common, as: now they did.
Which way soever a just property is acquired, it is the will of
that God who has given the earth, to the children of men; that
there should be such a thing, and that every man should know.
his own, and not invade that which is another's. The world.
must be governed, not by force, but right, by the law of
equity, not of arms. . . . . . . . . . . . .
2. That it must be divided for an inheritance, though they
got it by conquest. (1.) The promise of it came to them as an
inheritance from their fathers; the land, of promise pértained
to the children of promise, who were thus beloved for their
fathers' sakes, and in performance of the covenant with them.
(2.) The possession of it was to be transmitted by them, as an
inheritance to their children. Frequently; what is got by
BEFORE CIRIST, 1445.
Livision of the land.
Jos II UA, XIV.
force, is soon lost again ; but Israel having an incontestable
title to this land by the divine grant, might see it thereby
secured as an inheritance to their seed after them, and that
God kept his mercy for thousands.
3. That Joshua must divide it, not by his own will ; though
the was a very wise, just, and good man, it must not be left to
him to give what he pleased to each tribe ; but he must do it
by lot, which referred the matter wholly to God, and to his
determination, for he it is that appoints the bounds of our
habitation, and every man’s judgment must proceed from him.
But Joshua must preside in this affair, must manage this
solemn appeal to Providence, and see that the lot was drawn
fairly and without fraud, and that every tribe did acquiesce in
it. The lot indeed causeth contention to cease, Prov. xviii. 18.
Put if upon this lot any controversy should arise, Joshua by
his wisdom and authority must determine it, and prevent any
ill consequences of it. Joshua must have the honour of divid-
ing the land, (1.) Because he had undergone the fatigue of
conquering it; and when, through his hand, each tribe re-
ceived its allotment, they would thereby be made the more
sensible of their obligations to him. And what a pleasure
must it needs be to a man of such a public spirit as Joshua
was, to see the people that were so dear to him, eating the
dabour of his hands ! (2.) That he might be herein a type of
Christ, who has not only conquered for us the gates of hell,
but has opened to us the gates of heaven, and having purchased
the eternal inheritance for all pelievers, will in due time put
them all in possession of it. ,
II. An account is here given of the distribution of the land
on the other side Jordan, among the Reubenites, and Gadites,
and half the tribe of Manasseh, which comes in, 1. As the
reason why this land within Jordan must be divided only to
the nine tribes and a half, because the other two and a half
were already provided for. 2. As a pattern to Joshua in the
work he had now to do. He had seen Moses distribute that
iand, which would give him some aim in distributing this, and
from thence he might take his measures; only this was to be
done by lot, but it should seem, Moses did that himself, ac-
cording to the wisdom given unto him. 3. As an inducement
to Joshua to hasten the dividing of this land, that the nine
tribes and a half might not be kept any longer than was neces-
sary out of their possession, since their brethren of the two
tribes and a half were so well settled in theirs; and God, their
common Father, would not have such a difference made be-
tween his children.
. (1.) Here is a general description of the country that was
given to the two tribes and a half, which Moses gave them, even
as Moses gave them, v. 8. The repetition implies a ratification
9f the grant by Joshua, Moses settled that matter, and as
‘Moses settled it, so shall it rest; Joshua will not, under any
pretence whatsoever, go about to alter it. And a reason is
intimated why he would not, because Moses was the servant
of the Lord, and acted in this matter by secret direction from
him, and was faithful as a servant. Here we have, º The
fixing of the boundaries of this country, by which they were
divided from the neighbouring nations, v. 9, &c. Israel must
know their own, and keep to it, and may not, under pretence
of their being God's peculiar people, encroach upon their
neighbours, and invade their rights and properties, to which
they had a good and firm title by providence, though not, as
Israel, a title by promise. [2.] An exception of one part of
this country from Israel’s possession, though it was in their
grant, namely, the Geshurites, and the Maachathites, v. 13.
They had not leisure to reduce all the remote and obscure
corners of the country in Moses's time, and afterward they
had no mind to it, being easy with what they had. Thus those
who are not straitened in God’s promises, are yet straitened in
their own faith, and prayers, and endeavours.
(2.) A very particular, account of the inheritance of these
two tribes and a half; how they were separated from each
other, and what cities, with the towns, villages, and fields,
commonly known and reputed to be appurtenances to them,
belonged to each tribe. This is very fully and exactly set
down, [1..] That posterity might, in reading this history, be
the more affected with the goodness of God to their ancestors,
when they found what a large and fruitful country, and what
abundance of great and famous cities, he put them in posses-
sion of God's grants look best, when we descend to the par-
ticulars. .[2.]. That the limits of each tribe being punctually
set down in this authentic record, disputes might be prevent.
ed, and such contests between the tribes, as commonly happen
where boundaries have not been adjusted, nor this matter
brought to a certainty. And we have reason to think that the
• register here prescribed and published of the lot of each tribe,
was of great use ºnel in after ages, was often appealed to,
and always acquiesced in, for the determining of meum and
twum—mine and thine. - -
First, We have here the lot of the tribe of Reuben; Jacob’s
first-born ; who, though he had lost the dignity and power
which pertained to the birthright, yet, it seems, had the advan-
tage of being first served. Perhaps those of that tribe had an
eye to this, in desiring to be seated on that side Jordan, that,
since they could not expect the benefit of the best lot, they
might have the credit of the first. In the account of the lot of
this tribe, mention is made of the slaughter, 1. Of Sihon, king
of the Amorites, who reigned in this country, and might have
kept it and his life, if he would have been neighbourly, and
have suffered Israel to pass through his territories, but, by
attempting to oppose them, justly brought ruin upon himself,
Numb. xxi. 21, &c. 2. Of the princes of Midian, who were
slain afterward in another war, Numb. xxxi. 8. and yet are
here called dukes of Sihan, and are said to be smitten with him,
because they were either tributaries to him, or, in his opposi-
tion to Israel, confederates with him, and hearty in his in-
terests, and his fall made way for theirs not long after. 3. Of
Balaam particularly, that would, if he could, have cursed
Israel, and was soon after recompensed according to the wicked-
ness of his endeavour, Ps. xxviii. 4. for he fell with those that
set him on. This was recorded before, Numb. xxxi. 8. and is
here repeated, because the defeating of Balaam’s purpose to
curse Israel, was the turning of that curse into a blessing, and
was such an instance of the power and goodness of God, as
was fit to be had in everlasting remembrance. See Micah vi. 5.
Within the lot of this tribe was that mount Pisgah, from the
top of which Moses took his view of the earthly Canaan, and
his flight to the heavenly. And not far off thence Elijah was,
when he was fetched up to heaven in a chariot of fire. The
separation of this tribe from the rest by the river Jordan, was
that which Deborah lamented ; and the preference they gave
to their private interests above the public, was what she cen-
sured, Judg. v. 15, 16. In this tribe lay Heshbon and Sib-
mah, famed for their fruitful fields and vineyards. See Isa.
xvi. 8, 9. Jer. xlviii. 32. This tribe, with that of Gad, was
sorely shaken by Hazael king of Syria, 2 Kings x. 33. and
afterward dislodged and carried into captivity, twenty years
before the general captivity of the ten tribes by the king of
Assyria, 1 Chron. v. 26. º
Secondly, The lot of the tribe of Gad, v. 24–28. This lay
north of Reuben’s lot ; the country of Gilead lay in this tribe,
so famous for its balm, that it is thought strange indeed if :
there be no balm in Gilead, and the cities of Jabesh-Gilead,
and Ramoth-Gilead, which we often read of in scripture.
Succoth and Peniel, which we read of in the story of Gideon,
were in this tribe ; and that forest which is called the wood of
Ephraim, (from the slaughter Jephthah made there of the
Ephraimites,) in which Absalom's rebellious army was beaten,
while his father David lay at Mahanaim, one of the frontier
cities of this tribe, v. 26. Sharon was in this tribe, famous
for roses. And within the limits of this tribe lived those Ga-
darenes, that loved their swine better than their Saviour, fitter
to be called Girgashites than Israelites.
Thirdly, The lot of the half-tribe of Manasseh, v. 29–31.
Bashan, the kingdom of Og, was in this allotment, famous for
the best timber, witness the oaks of Bashan, and the best breed
of cattle, witness the bulls and rams of Bashan. This tribe
lay north of Gad, reached to mount Hermon, and had in it
part of Gilead. Mizpeh was in this half-tribe, and Jephthah
was one of its ornaments; so was Elijah, for in this tribe was
Thisbe, whence he is called the Tishbite, and Jair was another.
In the edge of the tribe stood Chorazin, honoured with Christ's
wondrous works, but ruined by his righteous woe for not im-
proving them. •
Lastly, Twice in this chapter it is taken notice of, that to
the tribe of Levi Moses gave no inheritance, v. 14, 33. for so
God had appointed, Numb. xviii. 20. If they had been ap:
pointed to a lot entire by themselves, Moses would have served
them first, not because it was his own tribe, but because it was
God’s, but they must be provided for in another manner;
their habitations must be scattered in all the tribes, and their
maintenance brought out of all the tribes, and God himself
was the portion both of their inheritance and of their cup,
Deut. x.9; xviii. 2.
- * CHAP. XIV.
Here is, I. The general method that was taken in dividing the land, t,
1—5.' II. The demand Caleb made of Hebron, as his by promise, and
therefore not to be put into the lot with the rest, v. 6–12. III.4nd
Joshua's grant of that demand, v. 13–15 This was done at Gilgal,
which was as yet their head-quarters.
1 ND these are the countries which the children
of Israel inherited in the land of Canaan,
BEFoEE CHRIST, 1445.
..The claim of Caleb.
JOSH UA, XIV.
A-
which Eleazar the priest, and Joshua the son of Nun,
and the heads of the fathers of the tribes of the chil-
‘dren of Israel, distributed for inheritance to them.
2. By lot was their inheritance, as the LoRD com—
manded by the hand of Moses, for the nine tribes,
and for the half tribe. 3 For Moses had given the
inheritance of two tribes and an half tribe on the
Other side Jordan : but unto the Levites he gave none
inheritance among them. 4 For the children of
Joseph were two tribes, Manasseh and Ephraim :
therefore they gave no part unto the Levites in the
#and, save cities to dwell in, with their suburbs for
their cattle and for their substance. 5 As the LORD
commanded Moses, so the children of Israel did, and
they divided the land.
The historian, having in the foregoing chapter given an ac-
count of the disposal of the countries on the other side Jordan,
Row comes to tell us what they did with the countries in the
land of Canaan. They were not conquered to be left desert,
a habitation for dragons, and a court for owls, Isa. xxxiv. 13.
No, the Israélites that had hitherto been closely encamped in
a body, and the greatest part of them such as never knew any
other way of living, must now disperse themselves to replenish
these new conque’s It is said of the earth, God created it not
in vain, he fe ...ea it to be inhabited, Isa. xlv. 18. Canaan
would have been subdued in vain, if it had not been inhabited.
Yet every man might not go and settle where he pleased, but
as there seems to have been in the days of Peleg an orderly
and regular division of the habitable earth among the sons of
Noah, Gen. x. 25,32.so there was now such a division of the land
ef Canaan among the sons of Jacob. God had given Moses di-
rections how this distribution should be made, and those direc-
tions are here punctually observed. See Numb. xxxiii. 53, &c.
I...The managers of this great affair, were Joshua the chief
magistrate, Eleazar the chief priest, and ten princes, one of
each of the tribes that were now to have their inheritance,
whom God himself had nominated (Numb. xxxiv. 17, &c.)
$ome years before, and, it should seem, they were all now in
being, and attended this service, that every tribe having a
representative of its own, might be satisfied that there was fair
dealing, and might the more contentedly sit down by its lot.
II. The tribes among whom this dividend was to be made,
were nine and a half. 1. Not the two and a half that were
already seated, v. 3, though perhaps now that they saw what a
good land Canaan was, and how effectually it was subdued,
they might some of them repent their choice, and wish they
had now been to have their lot with their brethren, upon which
condition they would gladly have given up what they had on
the other side Jordan ; but it would not be admitted, they had
made their election without power of revocation, and so must
their doom be, themselves have decided it, they must adhere
to their choice. 2. Not the tribe of Levi, that was to be
otherwise provided for. God had distinguished them from,
and dignified them above, the other tribes, and they must not
how mingle themselves with them, nor cast in their lot among
them, for that would entangle them in the affairs of this life,
which would not consist with a due attendance on their sacred
function. But, 3. Joseph made two tribes, Manasseh and
£phraim, pursuant to Jacob's adoption of Joseph's two sons,
and so the number of the tribes were kept up to twelve, though
Hevi was taken out, which is intimated here, v. 4. The children
, 69
tº: being twelve without him.
..III. The rule by which they went, was the lot, v. 2. The
disposal of that is of the Lord, Prov. xvi.33. It was here used
in an affair of weight, and which could not otherwise be ac-
commodated to universal satisfaction, and it was used in a
solemn religious manner as an appeal to God, by consent of
parties. In dividing by lot, 1. They referred themselves to
God, and to his wisdom and sovereignty, believing him fitter
to determine for them, than they for themselves, Ps. xlvii. 4.
{He, shall choose our inheritance for us. 2. They professed a
willingness to abide by the determination of it; for every man
must take what is his lot, and make the best of it. In allusion
to this, we are said to obtain an inheritance in Christ, Eph.
*: 11. Kaneºnary, we have obtained it by lot. So the word signi-
£es; for it is obtained by a divine designation. Christ, our
º gives eternal life to as many as were given him, John
3.VII. Ž.
6 Then the children of Judah came unto Joshua
&n. Gilgal; and Caleb the son of Jephunneh the
Vol. I. 4 C -
Joseph were two tribes, therefore they gave no part to Levi,
Kenezite said unto him, Thou knowest the thing that
the LORD said unto Moses the man of God concer.”
ing me and thee in Kadesh-barnea. 7 Forty ye.
old was I when Moses the servant of the LORD Serv.
me from Kadesh-barnea to espy out the land; and I
brought him word again as it was in mine heart. 8
Nevertheless my brethren that went up with me
made the heart of the people melt: but I wholly fol-
lowed the Lo RD my God. 9 And Moses sware on
that day, saying, Surely the land whereon thy feet
have trodden shall be thine inheritance, and thy
children’s for ever, because thou hast wholly follow-
ed the Lo RD my God. 10 And now, behold, the
LoRD hath kept me alive, as he said, these forty and
five years, even since the LoRD spake this word
unto Moses, while the children of Israel wandered
in the wilderness: and now, lo, I am this day four-
score and five years old. 11 As yet I am as strong
this day as I was in the day that Moses sent me: as
my strength was then, even so is my strength now,
for war, both to go out and to come in. 12 Now
therefore give me this mountain, whereof the Lo RD
spake in that day; for thou heardest in that day how
the Anakims were there, and that the cities were great
and fenced: if so be the Lo RD will be with me, then
I shall be able to drive them out, as the LORD Said.
13 And Joshua blessed him, and gave unto Caleb,
the son of Jephunneh, Hebron for an inheritance.
14 Hebron therefore became the inheritance of Ca-
leb the son of Jephunneh the Kenezite unto this
day, because that he wholly followed the Lo RD God
of Israel. 15 And the name of Hebron before
was Kirjath-arba ; which Arba was a great man .
among the Anakims. And the land had rest
from war. -
Before the lot was cast into the lap for the determining of
the portion of the respective tribes, the particular portion of
Caleb is assigned him, who was now, except Joshua, not only
the oldest man in all Israel, but was twenty years older than
any of them, for all that were above twenty years old when he
was forty, were dead, in the wilderness; it was fit therefore
that this phoenix of his age should have some particular marks
of honour put upon him in the dividing of the land. Now,
I. Caleb here presents his petition, or, rather, makes his de-
mand, to have Hebron given him for a possession, (this moun-
tain he calls it, v. 12.) and not to have that put into the lot
with the other parts of the country. . To justify his demand,
he shows that God had long since, by Moses, promised him
that very mountain ; so that God’s mind being already made
known in this matter, it would be a vain and needless thing
to consult it any further by casting lots, by which we are to
appeal to God in those cases only which cannot otherwise be
decided, not in those which, like this here, are already deter-
mined. Caleb is here called the Kenezite, some think, from
some remarkable victory obtained by him over the Kenezites,
as the Romans gave their great generals titles from the coun-
tries they conquered, as Africanus, Germanicus, &c.
To enforce his petition, 1. He brings the children of Judah,
that is, the heads and great men of that tribe, along with him,
to present it, who were willing thus to pay their respects to
that ornament of their tribe, and to testify their consent that
he should be provided for by himself, and that they would not
take it as any reflection upon the rest of his tribe. Caleb was
the person whom God had chosen out of that tribe to be em-
ployed in dividing the land, Numb. xxxiv. 19. And therefore,
lest he should seem to improve his authority as a commissioner
for his own private advantage and satisfaction, he brings his
brethren along with him, and, waving his own power, seems
rather to rely upon their interest. 2. He appeals to Joshua
himself concerning the truth of the allegations, upon which he
grounded his petition. Thou knowest the thing, v. 6. 3. He
makes a very honourable mention of Möses, which he knew
would not be at all unpleasing to Joshua, Moses the man of
God, p. 6. and the servant of the Lord, v. 7. What Moses said,
he took as from God himself, because Moses was his mouth,
and his agent, and therefore he had reason both to desire and
expect it should be made good. What * more earnestly
à6
BKrons CHRIST, 1444.
The claim of Caleb.
JOSH U A, XIV.
desired than the tokens of God’s favour? And what more con-
.fidently expected than the grants of his promise 1
Caleb, in his petition, sets forth,
(1.) The testimony of his conscience concerning his integ-
rity in the management of that great affair, on which it proved
the fate of Israel turned, the spying out of the land. Caleb
was one of the twelve that were sent out on that errand, v. 7.
•.nd. he now reflected upon it with comfort, and mentioned it,
not in pride, but as that which, being the consideration of the
grant, was necessary to be inserted in the plea. . [1..] That he
made his report as it was in his heart, that is, he spake as he
thought, when he spake so honourably of the land of Canaan,
so confidently of the power of God to put them in possession
of it, and so contemptibly of the opposition that the Canaan.
ites, even the Anakims themselves, could make against them,
as we find he did, Numb. xiii. 30; xiv. 7–9. He did not do
it merely to please Moses, or to keep the people quiet, much
less from a spirit of contradiction to his fellows, but from a
full conviction of the truth of what he said, and a firm belief
of the divine promise. . [2.] That herein he wholly followed
the Lord his God, that is, he kept close to his duty, and sin-
cerely aimed at the glory of God in it. He conformed him-
self to the divine will with an eye to the divine favour. He
had obtained this testimony from God himself, Numb. xiv. 24.
and therefore it was not vain-glory in him to speak of it, any
more than it is for those who have God's Spirit witnessing with
their spirits that they are the children of God, humbly and
thankfully to tell others for their encouragement what God
has done for their souls. Note, They that follow God fully
when they are young, shall have both the credit and comfort
of it when they are old, and the reward of it for ever in the
meavenly Canaan. . [3.] That he did this when all his bre-
shren and companions in that service, except Joshua, did
otherwise. They made the heart of the people melt, v. 8. and
how pernicious the consequences of it were, was very well
known. It adds much to the praise of following God, if we
adhere to him when others desert and decline from him.
Caleb needed not to mention particularly Joshua's conduct in
this matter, it was sufficiently known, and he would not seem
to flatter him ; it was enough to say, v. 6. Thou knowest what
the Lord spake concerning me and thee.
(2.) The experience he had had of God's goodness to him
ever since to this day. Though he had wandered with the
rest in the wilderness, and had been kept thirty-eight years
out of Canaan, as they were, for that sin, which he was so far
from having a hand in, that he had done his utmost to prevent;
yet, instead of complaining of that, he mentions, to the glory
9f God, his mercy to him in two things, [1..] That he was
kept alive in the wilderness, not only notwithstanding the
common perils and fatigues of that tedious march, but though
all the generation of Israelites, except himself and Joshua,
were one way or other cut off by death : with what a grateful
sense of God’s goodness to him does he speak it ! v. 10. Now
behold, (behold and wonder,) the Lord hath kept me alive these
forty and five years—thirty-eight years in the wilderness,
through the plagues of the desert, and seven years in Canaan,
through the perils of war ! Note, First, While we live, it is
God that keeps us alive ; by his power he protects us from
death, and by his bounty supplies us continually with the
Supports, and comforts of life. He holdeth, owr soul in life.
Secondly, The longer we live, the more sensible we should be
of God’s goodness to us in keeping us alive, his care in pro-
longing our frail lives, his patience in prolonging our forfeited
lives. Has he kept me, alive these forty-five years 2 Is it about
that time of life with us? Or is it more ? Or is it less 2 We
have reason to say, It is of the Lord's mercies that we are not
consumed. How much are we indebted to the favour of God,
and what shall we render 3 Let the life thus kept by the pro-
vidence of God, be devoted to his praise. Thirdly, The death
of many others round about us, should make us the more
thankful to God for sparing us and keeping us alive. Thou-
Sands falling on our right hand and our left, and yet ourselves
spared-these distinguishing favours impose on us strong obli-
gations to singular obedience. [2.] That he was fit for busi-
ness, now that he was in Canaan. Though eighty-five years
old, yet as hearty and lively as when he was forty, v. 11. As
* *ny strength was then, so it is now. . This was the fruit of the
promise, and outdid what was said ; for God not only gives
What he promises, but he gives more; life by promise, shall be
life, and health, and strength, and all that which will make
the promised life a blessing and comfort. Moses had said in
his prayer, Ps. xc. 10. that at eighty years old even their strength
is abour and sorrow, and so it is most commonly, but Caleb
Was an exception to the rule ; his strength at eighty-five was
ease and joy, this he, got by following the Lord fully. Caleb
takes notice of this here to the glory of God, and as an excuse
for his asking a portion which he must fetch out of the giants’
hands: let not Joshua tell him he knew not what he asked ,
could he get the possession of that which he begged for a title
to 3 “Yes,” says he, “why not ? I am as fit for war now as,
ever I was.” .
(3.) The promise Moses had made him in God’s name, that:
he should have this mountain, v. 9. This promise is his chief
plea, and that on which he relies. As we find it, Numb. xiv.
24. it is general, him will I bring into the land whereunto he
went, and his seed shall possess it : but it seems it was moſº
particular, and Joshua knew it; both sides understood this
mountain, for which Caleb was now a suitor, to be intended.
This was the place from which, more than any other, the spies.
took their report, for here they met with the sons of Anak,
Numb. xiii. 22. the sight of whom made such an impression,
upon them, v. 33. We may suppose that Caleb, observing.
what stress they laid upon the difficulty of conquering Hebron,
a city garrisoned by the giants, and how from thence they in-
ferred that the conquest of the whole land was utterly imprac-
ticable, in opposition to their suggestions, and to convince the
people that he spake as he thought, bravely desired to have
that city which they called invincible, assigned to himself for
his own portion ; “I will undertake to deal with that, and if
I cannot get it for my inheritance, I will be without.” “Well,”
said Moses, “it shall be thine own then, win it and wear it.”
Such a noble heroic spirit Caleb had, and so desirous was he:
to inspire his brethren with it, that he chose this place, only
because it was the most difficult to be conquered. And to show,
that his soul, did not decay any more than his body, now forty-
five years after he adheres to his choice, and is still of the
same mind.
(4.) The hopes he had of being master of it, though the sons.
of Anak were in possession of it, v. 12. If the Lord will be:
with me, then I shall be able to drive them out. The city of
Hebron Joshua had already reduced, ch. x. 37. but the moun-
tain which belonged to it, and which was inhabited by the sons.
of Anak, was yet unconquered, for though the cutting off of
the Anakims from Hebron was mentioned, ch. xi. 21. because:
the historian would relate all the military actions together, yet
it seems it was not conquered till after they had begun to divideº
the land. Observe, He builds his hopes of driving out the
sons of Anak upon the presence of God with him. He does.
not say, “Because I am now as strong for war as I was at
forty, therefore I shall drive them out,” depending upon his
personal valour; nor does he depend upon his interest in the
warlike tribe of Judah, who attended him now in making this.
address, and no doubt would assist him. Nor does he court
Joshua’s aid, or put it upon that, “If thou wilt be with me I
shall gain my point.” But if the Lord be with me. Here, [1..]:
He seems to speak doubtfully of God’s being with him, not
from any distrust of his goodness or faithfulness. He had:
spoken without the least hesitation of God's presence with,
Israel in general, Numb. xiv. 9. The Lord is with us; but for
himself, from a humble sense of his own unworthiness of such
a favour, he chooses to express himself thus, if the Lord will”
be with me. The Chaldee paraphrase reads it, If the Word of
the Lord be my helper, that Word which is God, and in the:
fulness of time was made flesh, and is the Captain of our sal-
vation. [2.] But he speaks without the least doubt, he is.
assured that if God were with him, he should be able to dis-
possess the sons of Anak. “If God be with us, if God be for
us, who can be against us, so as to prevail 4’ It is also inti-
mated, that if God were not with him, though all the forces of
Israel should come in to his assistance, he should not be able.
to gain his point. Whatever we undertake, God’s favourable-
presence with us is all in all to our success; that therefore we-
must earnestly pray for, and carefully make sure of, by keep-
ing ourselves in the love of God; and on that we must depend,
and from that take our encouragement against the greatest
difficulties. -
Upon the whole matter, Caleb’s request is, v. 12. Give me.
this mountain. First, Because it was formerly in God’s pro-
mise, and he would let Israel know how much he valued the
promise, insisting upon this mountain, whereof the Lord spake.
in that day, as most desirable, though perhaps as good a por-
tion might have fallen to him by lot in common with the rest.
They that live by faith, value that which is given by promise
far above that which is given by providence only. Secondly,
Because it was now in the Anakims’ possession, and he would.
let Israel know how little he feared the enemy, and would by
his example animate them to push on their conquests. Herein
Caleb answered his name, which signifies all heart.
II. Joshua grants his petition, v. 13. Joshua blessed him,
commended his bravery, applauded his request, and gave hits
BEFORE CHRIST, 1444.
The lot of the tribe of Judah.
JOSHUA, XV.
what he asked. He also prayed for him, and for his good
success in his intended undertaking against the sons of Anak.
Joshua was both a prince and a prophet, and upon both ac-
counts it was proper for him to give Caleb his blessing, for
the less is blessed of the better. Hebron was settled on Caleb
and his heirs, v. 14. because he wholly followed the Lord God of
Israel. And happy are we if we follow him. Note, Singular
piety shall be crowned with singular favours. Now, 1. We
are here told what Hebron had been ; the city of Arba, a great
non among the Anakims, v. 15. we find it called Kirjath-arba,
Sen. Kxiii. 2. as the place where Sarah died. Hereabouts
Abraham, Isaac, aſid Jacob, lived most of their time in Ca-
aaan, and near to it was the cave of Machpelah, where they
were buried, which perhaps had led Caleb hither, when he
went to spy out the land, and had made him covet this rather
than any other part for his inheritance. 2. We are afterward
told what Hebron was. (1.) It was one of the cities belonging
to the priests, Josh. xxi. 13. and a city of refuge, Josh. xx. 7.
when Caleb had it, he contented himself with the country
- Dout it, and cheerfully gave the city to the priests and Lord's
-ninisters: thinking it could not be better bestowed, no not
upon his own children, nor that it was the less his own for
being thus devoted to God. (2.) It was a royal city, and in
the beginning of David's reign the metropolis of the kingdom
of Judah ; thither the people resorted to him, and there he
reigned seven years. Thus highly was Caleb’s city honoured ;
i. there should have been such a blemish upon his family
ong after, as Nabal was, who was of the house of Caleb, 1 Sam.
xxv. 3. But the best men cannot entail their virtues.
CHAP. XV.
The land, though not completely conquered, yet being (as was said in the
close of the foregoing chapter) at rest from war, for the present, their
armies all drawn out of the field to a general rendezvous at Gilgal, there
they began to divide the land, though the work was afterward perfected
at Shiloh, ch. xviii. 1, &c. . In this chapter, we have the lot of the tribe
of Judah, which in this, as in other things, had the precedency. I. The
borders or bounds of the inheritance of Judah, v.1–12. II. The par-
ticular assignment of Hebron and the country, thereabout to Caleb and
Åis family, v., 13–19. III. The names of the several cities that fell
within Judah's lot, v. 21—63.
l HIS then was the lot of the tribe of the chil-
- dren of Judah by their families, even to the
border of Edom ; the wilderness of Zin southward
was the uttermost part of the south coast. 2 And
their south border was from the shore of the salt sea,
from the bay that looketh southward: 3 And it
went out to the south side to Maaleh-acrabbim, and
passed along to Zin, and ascended up on the south
side unto Kadesh-barnea; and passed along to
Hezron, and went up to Adar, and fetched a com-
pass to Karkaa : 4 From thence it passed toward
Azmon, and went out unto the river of Egypt; and
the goings out of that coast were at the sea: This
shall be your south coast. 5 And the east border
was the salt sea, even unto the end of Jordan. And
their border in the north quarter was from the bay of
the Sea at the uttermost part of Jordan: 6 And
the border went up to Beth-hogla, and passed along
by the north of Beth-arabah ; and the border went
up to the stone of Bohan the son of Reuben : 7
And the border went up toward Debir from the
Valley of Achor, and so northward, looking toward
Gilgal, that is before the going up to Adummim,
which is on the south side of the river: and the
border passed toward the waters of En-shemesh,
and the goings out thereof were at En-rogel : 8
And the border went up by the valley of the son of
Hinnom unto the south side of the Jebusite; the
same is Jerusalem : and the border went up to the
top of the mountain that lieth before the valley of
Hinnom westward, which is at the end of the valley
of the giants northward : 9 And the border was
drawn from the top of the hill unto the fountain of
the water of Nephtoah, and went out to the cities of
mount Ephron; and the border was drawn to Baa-
lah, which is Kirjath-jearim : 10 And the border
compassed from Baalah westward unto mount Seir,
and passed along unto the side of mount Jearim,
which is Chesalon, on the north side, and went
down to Beth-shemesh, and passed on to Timnah :
11 And the border went out unto the side of Ekron
northward : and the border was drawn to Shicron,
and passed along to mount Baalah, and went out
unto Jabneel; and the goings out of the border
were at the sea. , 12 And the west border was to
the great sea, and the coast thereof. This is the
coast of the children of Judah round about, accord-
ing to their families.
Judah and Joseph were the two sons of Jacob, on whom
Reuben’s forfeited birthright devolved. Judah had the do-
minion entailed on him, and Joseph the double portion, and
therefore these two tribes were first seated ; Judah in the
southern part of the land of Canaan, and Joseph in the
northern part, and on them the other seven did attend, and
had their respective lots as appurtenances to these two ; the
lots of Benjamin, Simeon, and Dan, were appendant to Judah,
and those of Issachar and Zebulon, Naphtali and Asher, to
Joseph. These two were first set up to be provided for, it
should seem, before there was such an exact survey of the land
as we find afterward, ch. xviii. 9. It is probable that the most
considerable parts of the northern and southern countries, and
those that lay nearest to Gilgal, and which the people were
best acquainted with, were first put into two portions, and the
lot was cast upon them between these two principal tribes, of
the one of which Joshua was, and of the other Caleb, who was
the first commissioner in this writ of partition ; and by the
decision of that lot, the southern country fell to Judah, which
we have an account of in this chapter, and the northern to
Joseph, of which we have an account in the two following
chapters. And when this was done, there was a more equal
dividend (either in quantity or quality), of the remainder
among the seven tribes. And this, probably, was intended in
that general rule which was given concerning this partition,
Numb. xxxiii. 54. to the more ye shall give the more inheritance,
and to the fewer ye shall give the less, and every man's inheritance
shall be where his lot falleth, that is, “Ye shall appoint two
greater portions which shall be determined by lot to those more
numerous tribes of Judah and Joseph, and then the rest shall
be lesser portions to be allotted to the less numerous tribes.”
The former was done in Gilgal, the latter in Shiloh.
In these verses we have the borders of the lot of Judah,
which, as the rest, is said to be by their families, that is, with
an eye to the number of their families. And it intimates, that
Joshua and Eleazar, and the rest of the commissioners, when
they had by lot given each tribe its portion, did afterward (it
is probable by lot likewise) subdivide those larger portions,
and assign to each family its inheritance, and then to each
household, which would be better done by this supreme au-
thºrity, and be apt to give less disgust, than if it had been
left to the inferior magistrates of each tribe to make that dis-
tribution. The borders of this tribe are here largely fixed, yet
not unalterably, for a good deal of that which lies within these
bounds was afterward assigned to the lots of Simeon and Dan.
1. The eastern border was all, and only, the salt Sea, v. 5.
Every sea is salt, but this was of an extraordinary and more
than natural saltness, the effects of that fire and brimstone
with which Sodom and Gomorrah were destroyed in Abra-
ham's time, whose ruins lie buried in the bottom of this dead.
water, which never either was moved itself, or had any liviº.
thing in it. º
2. The southern border was that of the land of Canaan
general, as will appear by comparing v. 1–4. with Numkº
xxxiv. 3—5. So that this powerful and warlike tribe of Jud ..
guarded the frontiers of the whole land, on that side whic
lay toward their old sworn enemies, (though their two fathe."
were twin-brethren,) the Edomites. Our Lord therefore, w
sprang out of Judah, and whose the kingdom is, shall judge the
mount of Esau, Obad. 21. *
3. The northern border divided it from the lot of Benjamin.
In this mention is made of the stone of Bohan, a Reubenite,
v. 6, who, probably, was a great commander of those forces of
Reuben that came over Jordan, and died in the camp at Gil-
gal, and was buried not far off under this stone. The valley
of Achor likewise lies under this border, v. 7. to remind the
men of Judah of the trouble which Achan, one of their tribe,
gave to the congregation of Israel, that they might not be too
much lifted up with their services. This northern line touched
close upon Jerusalem, v. 8. so close as to include in the lot
of this tribe, mount Zion and mount Moriah, though the
greater part of the city lay in the lot of Benjamin.
4. The west border went near to the *. sea at first, v. 12.
BEFORE CHRIST, 1444.
Caleb's inheritance.
JOSHUA, XV.
ka.
but afterward the lot of the tribe of Dan took off a good part
of Judah’s lot on that side ; for the lot was only to determine
between Judah and Joseph, which should have the north,
º which the south, and not immovably to fix the border of
either.
Judah’s inheritance had its boundaries determined ; though
it was a powerful warlike tribe, and had a great interest in
the other tribes, yet they must not therefore be left to their
own choice, to enlarge their possessions at pleasure, but must
live so as that their neighbours might live by them. Those
that are placed high, yet must not think to be placed alone in
the midst of the earth. - -
13 And unto Caleb the son of Jephunneh he gave
a part among the children of Judah, according to
the commandment of the Lo RD to Joshua, even the
city of Arba the father of Anak, which city is He-
bron. 14 And Caleb drove thence the three sons of
Anak, Sheshai, and Ahiman, and Talmai, the chil-
dren of Anak. 15 And he went up thence to the
inhabitants of Debir : and the name of Đebir before
was Kirjath-sepher. 16. And Caleb said, He that
.9miteth Kirjath-sepher, and taketh it, to him will I
give Achsah my daughter to wife. 17 And Othniel
the Son of Kenaz, the brother of Caleb, took it : and
he gave him Achsah his daughter to wife. 18 And
it came to pass, as she came unto him, that she
moved him to ask of her father a field : and she
lighted off her ass; and Caleb said unto her, What
Wouldest thou ? 19 Who answered, Give me a
blessing; for thou hast given me a south land; give
me also springs of water. And he gave her the
upper springs, and the nether springs. -
The historian seems pleased with every occasion to make
mention of Caleb, and to do him honour, because he had ho-
noured God in following him fully. The grant Joshua made
him of the mountain of Hebron for his inheritance is here re-
peated, v. 13. And it is said to be given him, l. According
to the command of the Lord to Joshua. Though Caleb, in his
petition, had made out a very good title to it by promise, yet
because God had ordered Joshua to divide the land by lot,
2e would not in this one single instance, no not to gratify his
old friend Caleb, do otherwise, without orders from God,
whose oracle, it is probable, he consulted upon this occasion.
In every doubtful case it is very desirable to know the mind of
God, and to see the way of our duty plain. 2. It is said to
be a part among the children of Judah; though it was assign-
ed him before the lot of the tribe came-up, yet it proved, God
so directing the lot, to be in the heart of that tribe, which was
graciously ordered in kindness to him, that he might not be
as one separated from his brethren, and surrounded by those
of other tribes. - .
Now Caleb having obtained this grant, we are told,
_I. How he signalized his own valour in the conquest of .
Hebron, v. 14. He drove thence the three sons of Anak ; he
and those that he engaged to assist him in this service. This
is mentioned here, to show that the confidence he had ex-
pressed of success in this affair through the presence of God
with him, ch. xiv. 12. did not deceive him, but the event an-
Swered his expectation. It is not said that he slew these giants,
but he drove them thence, which intimates that they retired
upon his approach, and fled before him ; the strength and
stature of their bodies could not keep up the courage of their
minds, but, with the countenances of lions, they had the
hearts of trembling hares. Thus does God often cut off the
Spirit of princes, Ps. lxxvi. 12. take away the heart of the chief
of the people, Job xii. 24. and so shame the confidence of the
proud; and thus, if we resist the devil, that roaring lion,
though he fall not, yet he will flee.
II. How he encouraged the valour of those about him in
the conquest of Debir, v. 15, &c. It seems, though Joshua
had once made himself master of Debir, ch. x. 39. yet the
Canaanites had regained the possession in the absence of the
army, so that the work was to be done a second time ; and
when Caleb had completed the reduction of Hebron, which
was for himself, and his own family, to show his zeal for the
public good, as much as for his own private interest, he
pushes on his conquest to Debir, and will not lay down his
arms till he sees that city also effectually reduced, which lay
but ten miles southward from Hebron, though he had not any
particular concern in it, but the reducing of it would be to
the general advantage of his tribe. Let us learn hence, not
to seek and mind our own things only, but to concern and
engage ourselves for the welfare of the community we are
members of ; we are not born for ourselves, nor must we live
to ourselves.
1. Notice is taken of the name of this city. It had been
called Kinjath-sepher, the city of a book, and Kirjath-Sanha, v.
49. which some translate the city of learning ; so the LXX.
Iloxis yeagazroy, whence some conjecture that it had been an
university among the 'Canaanites, like Athens in Greece, in
which their youth were educated ; or perhaps the books of
their chronicles or records on the antiquities of the nation
were laid up there ; and, it may be, this was it that made
Caleb so desirous to see Israel master of this city, that they
might get acquainted with the ancient learning of the Ca-
naanites. -
2. The proffer that Caleb made of his daughter, and a good
portion with her, to any one that would undertake to reduce
that city, and to command the forces that should be employed
in that service, v. 15. Thus Saul promised a daughter to him
that would kill Goliath, 1 Sam. xvii. 25, neither of them in-
tending to force their daughter to marry such as they could
not love, but both of them presuming upon their daughter's
obedience, and submission to their father's will, though it
might perhaps be contrary to their own humour o, inclination.
Caleb's family was not only honourable and wealthy, but
religious ; he that himself followed the Lord fully, no doubt
taught his children to do so, and therefore it could not bus
be a desirable match to any young gentleman. Caleb, in
making the proposal, aims, (1.) To do service to his country
by the reducing of that important place : And, (2.) To marry
a daughter well, to a man of learning, that would have a par-
ticular affection for the city of books, and a man of war, that
would be likely to serve his country, and do worthily in his
generation. Could he but marry his child to a man of such a
character, he would think her well-bestowed, whether the
share in the lot of ...s tribe were more or less.
3. The place was bravely taken by Othniel, a nephew or
Caleb's, whom, probably, Caleb had thoughts of when he
made the proffer, v. 17. This Othniel, who thus signalized
himself when he was young, long after, in his advanced years,
was led by the Spirit to be both a deliverer and a judge in
Israel, the first single person that presided in their affairs
after Joshua’s death; it is good for those who are setting out
in the world, to begin betimes with that which is great and
good ; that, excelling in service when they are young, they
may excel in honour when they grow old.
4. Hereupon (all parties being agreed.) Othniel married his
Cousin-german, Achsah, Caleb's daughter. It is probable
that he had a kindness for her before, which put him upon
this bold undertaking to obtain her. Love to his country, an
ambition of honour, and a desire to find favour with the princes
of his people, might not have engaged him in this great
action, but his affection for Achsah did, that made it intolera,
ble to him to think that any one else should do more to win
her favour than he would, and so inspired him with this ge-
nerous fire. Thus is love strong as death, and jealousy cruel
as the grave.
5. Because the historian is now upon the dividing of the
land, he gives us an account of Achsah's portion, which was
in land, as more valuable, because enjoyed by virtue of the
divine promise, though we may suppose the conquerors of
Canaan, who had had the spoil of so many rich cities, were
full of money too. (1.) Some land she obtained by Caleb’s
free grant, which was allowed while she married within her
own tribe and family, as Zelophehad's daughters did. He
gave her a south land, v. 19. Land indeed, but a south land,
dry, and apt to be parched. (2.) She obtained more upon
her request; she would have had her husband to ask for a
field, probably some particular field, or champaign ground,
which belonged to Caleb's lot, and joined to that south land
which he had settled upon his daughter at marriage. She
thought her husband had the best interest in her father, who,
no doubt, was extremely pleased with his late glorious
achievement, but he thought it was more proper for her to
ask, and she would be more likely to prevail; accordingly she
did, submitting to her husband’s judgment, though contrary
to her own, and she managed the undertaking with great ad-
dress. [1..] She took the opportunity when her father brought
her home to the house of her husband, when the satisfaction
of having disposed of his daughter so well, would make him
think nothing too much to do for her. [2.] She lighted off her
ass, in token of respect and reverence to her father, whom she
would honour still, as much as before her marriage. She
cried or sighed from off her ass, so the LXX. and the vulgø
Latin read it, she expressed some grief and concern, that sis
564 .
BEFoRE CHRIST, 1444.
JO S HU A, XV. Inheritance of the tribe of Judah.
might give her father occasion to ask her what she wanted.
[3.] She calls it a blessing, because it would add much to the
comfort of her settlement; and she was sure, that since she
married, not only with her father's consent, but in obedience
to his command, he would not deny her his blessing. º:
She asks only for the water, without which the ground she had
would be of little use, either for tillage or pasture, but she
means the field in which the springs of water were ; the
modesty and reasonableness of her request gave it a great ad-
vantage. Earth without water would be like a tree without
sap, or the body of an animal without blood; therefore when
God gathered the waters into one place, he wisely and graciously
left some in every place, that the earth might be enriched for
the service of man. See Ps. civ. 10, &c. Well, Achsah gain-
ed her point, her father gave her what she asked, and perhaps
more, for he gave her the upper springs and the nether springs.
Two fields, so called from the springs that were in them ; as
we commonly distinguish between the higher field and the
lower field. Those who understand it but of one field, water-
ed both with the rain of heaven and the springs that issued
out of the bowels of the earth, give countenance to the allusion
we commonly make to this, when we pray for spiritual and
heavenly blessings which relate to our souls, as biessings of
the upper springs, and those which relate to the body and the
life that now is, as blessings of the nether springs.
From this story we learn, First, That it is no breach of the
tenth commandment, moderately to desire those comforts and
conveniences of this life, which we see attainable in a fair and
regular way. Secondly, That husbands, and wives should
mutually advise, and jointly agree about that which is for the
common good of their family ; and much more should they
concur in asking of their heavenly Father the best blessings,
those of the upper springs. Thirdly, That parents must never
think that lost, which is bestowed upon their children for their
real advantage, but must be free in giving them portions as
well as maintenance, especially when they are dutiful. Ca-
leb had sons, 1 Chron. iv. 15. and yet gave thus liberally to
his daughter. Those parents forget themselves and their rela-
tions, who grudge their children what is convenient for them,
when they can conveniently part with it.
_ 20 This is the inheritance of the tribe of the chil-
dren of Judah according to their families. 21 And
the uttermost cities of the tribe of the children of
Judah, toward the coast of Edom southward, were
Kabzeel, and Eder, and Jagur, 22 And Kinah,
and Dimonah, and Adadah, 23 And Kedesh, and
Hazor, and Ithnan, 24 Ziph, and Telem, and
Bealoth, 25 And Hazor, Hadattah, and Kerioth,
and Hezron, which is Hazor, 26 Amam, and Shema,
and Moladah, 27 And Hazar-gaddah, and Hesh-
mon, and Beth-palet, 28 And Hazar-shuai, and
Beer-sheba, and Bizjothiah, 29 Baalah, and Tim,
and Azem, 30 And Eltolad, and Chesil, and Hor-
mah, 31 And Ziklag, and Madmannah, and San-
sannah, 32 And Lebaoth, and Shilhim, and Ain,
and Rimmon ; all the cities are twenty and nine,
with their villages: 33 And in the valley, Eshtaol,
and Zoreah, and Ashnah, 34 And Zanoah, and
En-gannim, Tappuah, and Enam, 35 Jarmuth,
and Adullam, Socoh, and Azekah, 36 And 'Sha-
raim, and Adithaim, and Gederah, and Gedero-
thaim ; fourteen cities with their villages: 37 Zenan,
and Hadashah, and Migdalgad, 38 And Dilean,
and Mizpeh, and Joktheel, 39 Lachish, and Boz-
×ath. and Eglon, 40 And Cabbon, and Lahmam,
and Kithlish, 41 And Gederoth, Beth-dagon, and
Naamah, and Makkedah ; sixteen cities with their
villages: 42 Libnah, and Ether, and Ashan, 43
And Jiphtah, and Ashnah, and Nezib, 44 And
Keilah, and Achzib, and Mareshah ; nine cities with
their villages: 45 Ekron with her towns and her
villages: 46 From Ekron even unto the sea, all
that lay near Ashdod, with their villages: 47 Ash-
dod with her towns and her villages, Gaza with her
towns and her villages, unto the river of Egypt, and
the great sea, and the border thereof: 48 And in
the mountains, Shamir, and Jattir, and Socoh, 49
&A ^
And Dannah, and Kirjath-sannah, which is Debir,
50 And Anab, and Eshtemoh, and Anim, 51 And
Goshen, and Holon, and Giloh ; eleven cities
with their villages: 52 Arab, and Dumah, and
Eshean, 53 And Janum, and Beth-tappuah,
Aphekah, 54 And Humtah, and Kirjath-arba
(which is Hebron), and Zior: nine cities with their
villages: 55 Maon, Carmel, and Ziph, and Juttah,
56 And Jezreel, and Jokdeam, and Zanoah, 57
Cain, Gibeah, and Timnah ; ten cities with their
villages: 58 Halhul, Beth-zur, and Gedor, 59
And Maarath, and Beth-anoth, and Eltekon ; six
cities with their villages: 60 Kirjath-baal (which
is Kirjath-jearim), and Rabbah; two cities with
their villages: 61 In the wilderness, Beth-arabah,
Middin, and Secacah, 62 And Nibshan, and the
city of Salt, and En-gedi; six cities with their vil-
lages. 63 As for the Jebusites, the inhabitants of
Jerusalem, the children of Judah could not drive
them out : but the Jebusites dwell with the children
of Judah at Jerusalem unto this day.
We have here a list of the several cities that fell within the
lot of the tribe of Judah, which are mentioned by name, that
they might know their own, and both keep it, and keep to it,
and might, neither through cowardice nor sloth, lose the pos-
session of what was their own, nor through covetousness seek
the possession of what was not their own. The cities are here
named, and numbered in several classes, which they then
could account for the reason of, better than we can now.
Here are, 1. Some that are said to be the uttermost cities toward
the coast of Edom, v. 21–32. Here are thirty-eight named,
and yet said to be twenty-nine, v. 32. because nine of these
were afterward transferred to the lot of Simeon, and are reckon-
ed as belonging to that, as appears by comparing, ch. xix. 2,
&c. therefore those only are counted (though the rest are
named) which remained to Judah. 2. Others that are said
to be in the valley, v. 33. are counted to be fourteen, yet fifteen
are named ; but it is probable, that Gederah, and Gederothaim
were either two names, or two parts of one and the same
city. 3. Then sixteen are named without any head of distinc-
tion, v. 37–41. and nine more, v. 42—44. 4. Then the three
Philistine cities, Ekron, Ashdod, and Gaza, v. 45–47. 5.
Cities in the mountains, eleven in all, v.48–51. nine more, v.
52–54. ten more, v. 55–57. six more, v. 58, 59, then two, v.
60. and six in the wilderness, a part of the country not so thick
of inhabitants as some others were. *
Now here, (1.) We do not find Bethlehem, which was after-
ward the city of David, and was ennobled by the birth of our
Lord Jesus in it. But that city, which at the best was but
little among the thousands of Judah, Mic. v. 2. except that it
was thus dignified, was now so little as not to be accounted
one of the cities, but perhaps was one of the villages not
named. Christ came to give honour to the places he was re.
lated to, not to receive honour from them. (2.) Jerusalem is
said to continue in the hands of the Jebusites, v. 63. for the
children of Judah could not drive them out, through their slug-
gishness, stupidity, and unbelief; had they attempted it with
vigour and resolution, we have reason to think God would not
have been wanting to them, to give them success ; but they
could not do it, because they would not. Jerusalem was aſter-
ward to be the holy city, the royal city, the city of the great
King, the brightest ornament of all the land of Israel, God
had designed it should be so. It may therefore be justly look-
ed upon as a punishment of their neglect to conquer other
cities which God had given them, that they were so long kept
out of this.
Among the cities of Judah (in all one hundred and four-
teen) we meet with Libnah, which in Joram's days revolted,
and probably set up for a free independent state, 2 Kings viii.
22. and Lachish, where king Amaziah was slain, 2 Kings xiv.
19. it led the dance in idolatry, Mic, i. 13, it was the beginning
of sin to the daughter of Sion. Giloh, Ahithophel's town, is
here mentioned, and Tékoa, of which the prophet Amos was,
and near which Jehoshaphat obtained that glorious victory,
Chron. xx. 20, &c. and Maresha, where Asa was a conqueror
Many of the cities of this tribe occur in the history of David’
troubles. Adullam, Ziph, Kellah, Maon, En-gedi, Ziklag,
were places here reckoned in this tribe, near which David had
most of his haunts ; for though sometimes Saul drove bºx out
from the inheritance of the Lord, yet he kept as close to it tº
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T}EFoEE CHRIST, 1444.
XVI., XVII. Lot of the children of Joseph.
JOSHUA,
he could. The wilderness of Judah he frequented much, and
In it John Baptist preached, and there the kingdom of heaven
commenced, Matt. iii. 1. The riches of this country, no
doubt, answered Jacob's blessing of this tribe, that he should
wash his garments in wine, Gen. xlix. 11. And, in general,
Judah, thou art he whom thy brethren should praise, not envy.
CHAP. XVI.
At is pity that this and the following chapter should be separated, for both
of them give us the lot of the children of Joseph, Ephraim and Manas-
seh, who, next to Judah, were to have the post of honour, and therefore had
the first and best portion in the northern part of Canaan, as Judah now .
Jad in the southern part. In this chapter, we have, I. A general ac-
count of the lot of these two tribes together, v. 1–4. II. The borders of
the lot of Ephraim in particular, v. 5–10. That of Manasseh following
in the next chapter.
l ND the lot of the children of Joseph fell from
Jordan by Jericho, unto the water of Jericho
ou the east, to the wilderness that goeth up from
Jericho throughout mount Beth-el,
out from Beth-el to Luz, and passeth along unto the
borders of Archi to Ataroth, 3 And goeth down
westward to the coast of Japhleti, unto the coast of
Beth-horon the nether, and to Gezer: and the goings
out thereof are at the sea. 4 So the children of
Joseph, Manasseh and Ephraim, took their inherit-
all Ce.
Though Joseph was one of the younger sons of Jacob, yet he
was his eldest by his most just and best beloved wife, Rachel ;
was himself his best beloved son, and had been the greatest
ornament and support of his family, kept it from perishing in
a time of famine, and had been the shepherd and stone of Israel,
*and therefore his posterity were very much favoured by the lot.
Their portion lay in the very heart of the land of Canaan. It
extended from Jordan in the east, v. 1. to the sea, the Me-
diterranean-sea, in the west, so that it took up the whole
breadth of Canaan from side to side ; and, no question, the
fruitfulness of the soil answered the blessings both of Jacob
and Moses, Gen. xlix. 25, 26. and Deut. xxxiii. 13, &c.
The portions allotted to Ephraim and Manasseh are not so
particularly described as those of the other tribes ; we have
only the limits and boundaries of them, not the particular
a cities in them, as before we had the cities of Judah, and
... afterward those of the other tribes. For which no reason can
be assigned, unless we may suppose that Joshua, being him-
self of the children of Joseph, they referred it to him alone to
distribute among them the several cities that lay within their
lot, and therefore did not bring in the names of their cities to
the great council of their princes which sat upon this affair ;
by which means it came to pass that they were not inserted
with the rest in the books.
5 And the border of the children of Ephraim, ac-
cording to their families, was thus : even the border
wof their inheritance on the east side was Ataroth-
:addar, unto Beth-horon the upper: 6 And the bor-
der went out toward the sea to Michmethah on the
north side ; and the border went about eastward unto
Taanath-shiloh, and passed by it on the east to Ja-
nohah : 7 And it went down from Janohah to Ata-
roth, and to Naarath, and came to Jericho, and went
out at Jordan. 8 The border went out from Tap-
puah westward unto the river Kanah ; and the go-
ings out thereof were at the sea. This is the inherit-
ance of the tribe of the children of Ephraim by their
families. 9 And the separate cities for the children
of Ephraim were among the inheritance of the chil-
dren of Manasseh, all the cities with their villages.
10 And they drave not out the Canaanites that dwelt
in Gezer : but the Canaanites dwell among the
Ephraimites unto this day, and serve under tribute.
Here, 1. The border of the lot of Ephraim is set down, by
which it was divided on the south from Benjamin and Dan,
who lay between it and Judah, and on the north from Ma-
masseh ; for east and west it reached from Jordan to the great
sea. The learned, who aim to be exact in drawing the line
according to the directions here, find themselves very much at
a loss, the description here being short and intricate. The
report of those who in these latter ages have travelled those
countries, will not serve to clear the difficulties, so vastly un-
like is it now to º it was then ; not only cities have been
*
2 And goeth
so destroyed, as that no mark or footstep of them remains, but
brooks are dried up, rivers alter their courses, and even the
mountain falling cometh to nought, and the rock is removed out
of his place, Job xiv. 18. Unless I could hope to solve the
doubts that arise upon this draught of the border of Ephraim,
it is to no purpose to mention them : no doubt, they were then
perfectly understood, so as that the first intention of record-
ing them was effectually answered, which was to notify the
ancient landmarks, which posterity must by no means re-
II].OWe. A r
2. Some separate cities are spoken of, that lay not within
these borders, at least, not if the line were drawn direct, but
lay within the lot of Manasseh, v. 9. which might better be
read, and there were separate cities for the children of Ephraim,
among the inheritance of the children of Manasseh ; because it
proved that Manasseh could spare them, and Ephraim had
need of them, and it might be hoped that no inconvenience
would arise from this mixture of these two tribes together, who
were both the sons of Joseph, and should love as brethren.
And by this it appears, that though when the tribes were
numbered in the plains of Moab, Manasseh had got the start
of Ephraim in number, for Manasseh was then fifty-two thou-
sand, and Ephraim but thirty-two thousand, Numb. xxvi. 34,
37. yet by the time they were well settled in Canaan, the
hands were crossed again, and the blessing of Moses was veri-
fied, Deut. xxxiii. 17. They are the ten thousands of Ephraim,
and they are the thousands of Manasseh. Families and king-
doms are diminished and increased, increased and diminished
again, as God pleases.
3. A brand is put upon the Ephraimites, that they did not
drive out the Canaanites from Gezer, v. 10. , Either through
carelessness or cowardice, either for want of faith in the pro-
mise of God, that he would give them success if they would
make a vigorous effort, or for want of zeal for the command of
God, which obliged them utterly to drive out the Canaanites,
and to make no peace with them. And though they hoped to
satisfy the law by putting them under tribute, yet (as Calvin
thinks) that made the matter worse, for it shows that they
Spared them out of covetousness, that they might be profited
by their labours, and by dealing with them for their tribute
they were in danger of being infected with their idolatry; yet
Some think, when they brought them under tribute, they oblig-
ed them to renounce their idols, and to observe the seven pre-
cepts of the sons of Noah ; and I should think so, but that we
find in the sequel of the story, that the Israelites were so far
from restraining idolatry in others, that they soon fell into it
themselves.
Many famous places were within this lot of the tribe of
Ephraim, though not mentioned here. In it were Ramah,
Samuel's city, called in the New Testament, Arimathea, of
which Joseph was, that took care of our Saviour's burial, and
Shiloh, where the tabernacle was first set up. Tirzah, also,
the royal city of Jeroboam and his successors, and Deborah’s
palm-tree, under which she judged Israel, were in this tribe.
Samaria, built by Omri, after the burning of the royal palace
of Tirzah, was in this tribe, and was long the royal city of the
kingdom of the ten tribes; not far from it were Shechem, and
the mountains Ebal and Gerizim, and Sychar, near which was
Jacob’s well, where Christ talked with the woman of Samaria.
We read much of mount Ephraim in the story of the Judges,
and of a city called Ephraim, it is probable in this tribe, to
which Christ retired, John xi. 54. The whole kingdom of the
ten tribes is often in the prophets, especially in Hosea, called
Ephraim.
CHAP. XVII.
The half-tribe of Manasseh comes next to be provided for ; and here we
have, I. The families of that tribe that were to be portioned, v. –6.
II. The country that fell to their lot, v. 7–13. III. The joint reques.
of the two tribes that descended from Joseph, for the enlargement of their
lot, and Joshua's answer to that request, v. 14–18.
I HERE was also a lot for the tribe of Ma-
nasseh, (for he was the first-born of Joseph ;)
to wit, for Machir the first-born of Manasseh, the
father of Gilead ; because he was a man of wa
therefore he had Gilead and Bashan. 2 There wº,
also a lot for the rest of the children of Manasseſ;
by their families; for the children of Abiezer, and
for the children of Helek, and for the children of
'Asriel, and for the children of Shechem, and for
the children of Hepher, and for the children of She-
mida: these were the male children of Manasseh
the son of Joseph by their families. 3 But Zelophe-
BEFoEE CHRIST, 1444,
The half tribe of Manasseh.
JOSHIUA, XVII.
had, the son of Hepher, the son of Gilead, the son
of Machir, the son of Manasseh, had no sons, but
daughters: and these are the names of his daugh-
iters, Mahlah, and Noah, Hoglah, Milcah, and Tir-
zah. 4 And they came near before Eleazar the
priest, and before Joshua the son of Nun, and before
the princes, saying, The LORD commanded Moses to
give us an inheritance among our brethren. There-
ifore, according to the commandment of the Lo RD,
he gave them an inheritance among the brethren of
their father. 5’ And there fell ten portions to Ma-
nasseh, beside the land of Gilead and Bashan, which
were on the other side Jordan ; 6 Because the
daughters of Manasseh had an inheritance among
Jhis sons: and the rest of Manasseh’s sons had the
{land of Gilead. - -
Manasseh was itself but one half of the tribe of Joseph, and
yet was divided and subdivided. -
1. It was divided into two parts, one already settled on the
other side Jordan, consisting of those who were the posterity
of Machir, v. 1. This Machir was born to Manasseh in Egypt,
there he had signalized himself as a man of war, probably in
the contests between the Ephraimites and the men of Gath,
1 Chron. vii. 21. His warlike disposition descended to his
posterity, and therefore Moses gave them Gilead and Bashan,
won the other side Jordan, of which before, ch. xiii. 31. It is
here said, that the lot came to Manasseh, for he was tº.e first-
sborn of Joseph. Bishop Patrick thinks it should be translated,
-though he was the first-born of Joseph, and then the meaning
is plain, that the second lot was for Manasseh, because, though
he was the first-born, yet Jacob had preferred Ephrain before
him. See the names of those heads of the families that settled
son the other side Jordan, 1 Chron. v. 24. .
2. That part on this side Jordan was subdivided into ten
‘families, v. 5. There were six sons of Gilead here named, v.
2. the same that are recorded, Numb. xxvi. 30–32. only that
she who is theſe called Jeezer, is here called Abiezer; five of
*these sons had each of them their portion, the sixth, which
was Hepher, had his male line cut off in his son Zelophehad,
who left daughters only, five in number, of whom we have
often read, and these five had each of them a portion ; though
perhaps, they claiming under Hepher, all their five portions
were but equal to one of the portions of the five sons. Or if
JHepher had other sons beside Zelophehad, in whom the name
of his family was kept up, their posterity married to the
<daughters of Zelophehad the elder brother, and in their right
had these portions assigned them. See Numb. xxxvi. 12.
Here is, (1.) The claim which the daughters of Zelóphehad
‘made, grounded upon the command God gave to Moses con-
•cerning them, v. 4. They had themselves, when they were
young, pleaded their own cause before Moses, and obtained
the grant of an inheritance with their brethren, and now they
would not lose the benefit of that grant for want of speaking
to Joshua, but seasonably put in their demand themselves, as
3t should seem, and not their husbands for them. (2.) The
assignment of their portions according to their claim ; Joshua
knew very well what God had ordered in their case, and did
not object, that they having not served in the wars of Canaan,
ºthere was no reason why they should share in the possessions
of Canaan, but readily gave them an inheritance among the
&rethren of their father. And now they reaped the benefit of
their own pious zeal and prudent forecast in this matter. Thus
they who take care in the wilderness of this world, to make
sure to themselves a place in the inheritance of the saints in
Žight, will certainly have the comfort of it in the other world,
while those that neglect it now, will lose it for ever.
7 And the coast of Manasseh was from Asher to
Michmethah, that lieth before Shechem ; and the
border went along on the right hand unto the inhabit-
ants of Entappuah. 8. Now Manasseh had the land of
Tappuah : but Tappuah, on the border of Manasseh,
belonged to the children of Ephraim. 9 And the
coast descended unto the river Kanah, southward of
the river: these cities of Ephraim are among the
cities of Manasseh : the coast of Manasseh also was
on the north side of the river, and the outgoings of
it were at the sea: 10 Southward it was Ephraim's,
and northward it was Manasseh’s, and the sea is
his border; and they met together in Asher on the
–?
north, and in Issachar on the east. 11 And Ma-
nasseh had in Issachar, and in Asher, Beth-shean
and her towns, and Ibleam and her towns, and the
inhabitants of Dor and her towns, and the inhabit-
ants of En-dor and her towns, and the inhabitants
of Taanach and her towns, and the inhabitants of
Megiddo and her towns, even three countries. 12
Yet the children of Manasseh could not drive out
the inhabitants of those cities; but the Canaanites
would dwell in that land., 13 Yet it came to pass,
when the children of Israel were waxen Strong, that
they put the Canaanites to tribute ; but did not
utterly drive them out. - -
We have here a short account of the lot of this half tribe.
It reached from Jordan, on the east, to the great sea on the
west, on the south it lay all along contiguous to Ephraim, but
on the north it abutted upon Asher and Issachar; Asher lay
north-west, and Issachar north-east, which seems to be the
meaning of that, v. 10. that they (that is, Manasseh, and
Ephraim as related to it, both together making the tribe of
Joseph) met in Asher on the north, and Issachar on the east,
for Ephraim itself reached not those tribes.
Some things are particularly observed concerning this lot ,
1. That there was great communication between this tribe
and that of Ephraim. The city of Tappuah belonged to
.Ephraim, but the country adjoining to Manasseh, v. 8. there
were likewise many cities of Ephraim, that lay within the
border of Manasseh, v. 9. of which before, ch. xvi. 9. -
3. That Manasseh likewise had cities with their appurte-
nances in the tribes of Issachar and Asher, v. 11. God so
ordering it, that though each tribe had its peculiar inheritance,
which might not be alienated from it, yet they should thus
intermix one with another, to keep up mutual acquaintance
and correspondence between the tribes, and to give occasion
for the doing of good offices one to another, as became those,
who, though of different tribes, were all one Israel, and were
bound to love as brethren.
4. That they suffered the Canaanites to live among them,
contrary to the command of God, serving their own ends by
conniving at them, for they made them tributaries, v. 12, 13.
The Ephraimites had done the same, ch. xvi. 10. and from
them perhaps the Manassites learned it, and with their ex-
ample excused themselves in it.
The most remarkable person of this half tribe in aftertime,
was Gideon, whose great actions were done within this lot.
He was of the family of Abiezer; Cesarea was in this lot, and
Antipatris, famed in the latter ages of the Jewish state.
14 And the children of Joseph spake unto Joshua,
saying, Why hast thou given me but one lot and one
portion to inherit, seeing I am a great people, foras-
much as the Lord hath blessed me hitherto ? 15
And Joshua answered them, If thou be a great peo-
ple, then get thee up to the wood country, and cut
down for thyself there in the land of the Perizzites
and of the giants, if mount Ephraim be two narrow
for thee. 16 And the children of Joseph said, The
hill is not enough for us: and all the Canaanites
that dwell in the land of the valley have chariots of
iron; both they who are of Beth-shean and her
towns, and they who are of the valley of Jezreel.
17 And Joshua spake unto the house of Joseph,
even to Ephraim and to Manasseh, saying, Thou art
a great people, and hast great power; thou shalf
not have one lot only: 18 But the mountain shall
be thine: for it is a wood, and thou shalt cut it
down : and the out-goings of it shall be thine: for
thou shalt drive out the Canaanites, though they
have iron chariots, and though they be strong.
Here, I. The children of Joseph quarrel with their lot; it
they had had any just cause to quarrel with it, we have reason
to think Joshua would have relieved them, by adding to it, or
altering it, which it does not appear he did. It is probable,
because Joshua was himself of the tribe of Ephraim, they pro-
mised themselves that they should have some particular favour
showed them, and should not be confined to the decision of
the lot so closely as the other tribes ; but Joshua makes them
know, that in the discharge of his office, as a public person. he
had no more regard to his own tribe than to any other, but
567
BEFORE CHRIST, 1444.
J OSHUA, XVIII. The tabernacle set up at Shiloš.
- *—
would administer impartially, without favour or affection ;
wherein he has left an excellent example to all in public
trusts. It was a very competent provision that was made for
them, as much, for aught that appears, as they were able to
manage, and yet they call it in disdain but one lot, as if that
which was assigned to them both, was scarcely sufficient for
one. The word for complainers (Jude 16.) is aea Jiaogol, blamers
of their lot, like the children of Joseph, who would have that
altered, the disposal whereof is from the Lord. Two things
they suggest, to enforce their petition for an augmentation of
their lot. 1. That they were very numerous, through the
blessing of God upon them, v, 14. I am a great people, for
the Lord has blessed me ; and we have reason to hope that he
*hat hath sent mouths, will send meat. “I am a great people,
and in so small a lot shall not have room to thrive.” Yet,
observe, when they speak thankfully of their present increase,
they do not speak confidently of the continuance of it ; “the
Lord has blessed me hitherto, however he may see fit to deal
with me for the future.” The uncertainty of what may be,
must not make us unthankful for what has been, and is done
in kindness to us. 2. That a good part of that country which
was now fallen to their lot, was in the hands of the Canaan-
ites, and that they were formidable enemies, who brought
into the field of battle chariots of iron, v. 16. that is, chariots
with long scythes fastened to the sides of them, or the axle-
tree, which made great destruction of all that came in their
way, mowing them down like corn. They urge, that though
they had a good portion assigned them, yet it was in bad
hands, and they could not come to the possession of it, wish-
ing to have their lot in those countries that were more tho-
roughly reduced than this was. -
II. Joshua endeavours to reconcile them to their lot, he
owns they were a great people, and being two tribes, ought to
have more than one lot only, v. 17. but tells them, that what
was fallen to their share, would be a sufficient lot for them
both, if they would but work and fight. They desired a lot
in which they might indulge themselves in ease and luxury;
‘‘ No,” says Joshua, “ you must not count upon that ; in the
sweat of thy face shalt thou eat bread, is a sentence in force,
even in Canaan itself.” He retorts their own argument, that
they were a great people, “If so, you are the better able to
help yourselves, and have the less reason to expect help from
others. If thou hast many mouths to be filled, thou hast twice
as many hands to be employed ; earn, and then eat.”
1. He bids them work for more, v. 15. “Get thee wp to the
wood-country, which is within thy own border, and let all
hands be set on work to cut down the trees, rid the rough
lands, and make them, with art and industry, good arable
ground. Note, Many wish for larger possessions, who do not
cultivate and make the best of what they have, think they
should have more talents given them, who do not trade with
those with which they are entrusted. Most people's poverty
is the effect of their idleness; would they dig, they need not
eg.
2. He bids them fight for more, v. 17, 18. when they pleaded
that they could not come at the wood-lands he spoke of, be-
cause in the valley between them and it, there were Canaan-
ites whom they durst not enter the lists with. “Never fear
them,” said Joshua, “ thou hast God on thy side, and thow
shalt drive out the Canaanites, if thou wilt set about it in good
earnest, though they have iron chariots.” We straiten our-
selves by apprehending the difficulties in the way of our en-
largement to be greater than really they are. What can be
insuperable to faith and holy resolution :
- CHAP. XVIII.
In this chapter we have, J., The setling up of the tabernacle at Shiloh. v. l.
II. The stirring p of the seven tribes that were yet unsettled, to look
after their lot, and the putting of them in a method for it, by Joshua, v.
III. The distributing of the land into seven lots, by certain men
employed for that purpose, v. 8, 9. IP., The determining of these seven
portions to the seven tribes yet unprovided for by lot, v. 10. W. The par-
ticular lot of the tribe of Benjamin, the borders of it, v. 11–20. ... And
the cities contained in it, v. 21–28. The other six tribes we shall find
well provided for in the next chapter. e ſe
1 ND the whole congregation of the children of
- Israel assembled together at Shiloh, and set
up the tabernacle of the congregation there. And
the land was subdued before them. ſº
In the midst of the story of the dividing of the land, comes in
this account of the setting up the tabernacle, which had hitherto
continued in its old place in the centre of their camp ; but
now that three of the four squadrons that used to surround it
in the wilderness, were broken and diminished, those of Ju-
dah, Ephraim, and Reuben, by the removal of those tribes to
their respective pºssions, and that of Dan only rema ined
- O
-**a
entire, it was time to think of removing the tabernacle itself
into a city. Many a time the priests and Levites had taken,
it down, carried it, and set it up again in the wilderness, ac-
cording to the directions given them, Numb. iv. 5, &c. but
now they must do it for good and all, not one of the stakes,
thereof must any more be removed, not any of the cords thereof.
broken, Isa. xxxiii. 20. Observe,
1. The place to which the tabernacle was removed, and in,
which it was set up. It was Shiloh, a city in the lot ot
Ephraim, but lying close upon the lot of Benjamin. Doubt-
less, God himself did some way or other direct them to this.
place, for he had promised to choose the place where he would,
make his name to dwell, Deut. xii. 11. It is most probable,
God made known his mind in this matter by the judgment of
Ulim. This place was pitched upon, (1.) Because it was in
the heart of the country, nearer the centre than Jerusalem.
was, and therefore the more convenient for the meeting of all
Israel there from the several parts of the country; it had been:
in the midst of their camp in the wilderness, and therefore
must now be in the midst of their nation, as that which sanc-
tified the whole, and was the glory in the midst of them. See
Ps. xlvi. 5. (2.) Because it was in the lot of that tribe of
which Joshua was, who was now their chief magistrate, and
it would be both for his honour and convenience, and for the
advantage of the country, to have it near him. The testimony.
of Israel and the thrones of judgment do well together, Ps
cxxii. 4, 5. (3.) Some think there was an eye to the name of
the place, Shiloh being the name by which the Messiah was
known, in dying Jacob’s prophecy, Gen. xlix. 10. which pro-
phecy, no doubt, was well known among the Jews ; the set-
ting up of the tabernacle in Shiloh gave them a hint, that in
that Shiloh, whom Jacob spoke of, all the ordinances of this.
worldly sanctuary should have their accomplishment in a
greater and more perfect tabernacle, Heb. ix. 1, 11. And Dr
Lightfoot thinks that the place where the tabernacle was set
up, was therefore called Shiloh, because of the peaceablenes;
of the land at this time ; as afterward in Salem was his temple,
which also signifies peaceable.
2. The solemn manner of doing it. The whole congregation.
assembled together to attend the solemnity, to do honour to the
ark of God, as the token of his presence, and to bid it
welcome to its settlement. Every Israelite was interested in:
it, and therefore all testified their joy and satisfaction upon.
this occasion. See 2 Sam. vi. 15. It is probable, those tribes.
that were yet encamped when the tabernacle was removed to.
Shiloh, decamped from Gilgal, and pitched about Shiloh,
for every Israelite will desire to fix there where God’s ta-
bernacle fixes. Mention is made, on this occasion, of the
land’s being subdued before them, to intimate, that the country,
hereabouts at least, being thoroughly reduced, they met with
no opposition, nor were they apprehensive of any danger, but
thought it time to make this grateful acknowledgment of God's
goodness to them in the constant series of successes with.
which he had blessed them. It was a good presage of a com-
fortable settlement to themselves in Canaan, when their first
care was to see the ark well settled, as soon as they had a safe.
place ready to settle it in. Here the ark continued about
three hundred years, till the sins of Eli's house forfeited the
ark, lost it, and ruined Shiloh, and its ruins were long after
made use of as warnings to Jerusalem'; Go, see what I did to:
Shiloh, Jer. vii. 12. Ps. lxxviii. 60. * -
2 And there remained among the children of
Israel seven tribes which had not yet received their
inheritance. 3 And Joshua said unto the children,
of Israel, How long are ye slack to go to possess the
land which the Lo Rd God of your fathers hath given
you ? 4 Give out from among you three men for
each tribe : and I will send them, and they shak
rise and go through the land, and describe it, accord-
ing to the inheritance of them ; and they shail come
again to me, 5 And they shall divide it into sever,
parts : Judah shall abide in their coast on the south,
and the house of Joseph shall abide in their coasts
on the north. 6 Ye shall therefore describe the land
into seven parts, and bring the description hither to
me, that I may cast lots for you here before the
LoRD our God. 7 But the Levites have no part
among you; for the priesthood of the LoRD is their
inheritance: and Gad, and Reuben, and half the
tribe of Manasseh, have received their inheritance
beyond Jordan on the east, which Moses the servant
BEFoRE CHRIST, 1444.
The land divided.
JOSHUA, XVIII.
of the Lord gave them. 8 And the men arose, and
went away: and Joshua charged them that went to
describe the land, saying, Go and walk through the
land, and describe it, and come again to me, that I
may here cast lots for you before the LORD in Shiloh.
9 And he men went, and passed through the land,
and described it by cities, into seven parts, in a boek,
and came again to Joshua to the host at Shiloh. 10
And Joshua cast lots for them in Shiloh before the
LoRD ; and there Joshua divided the land unto the
children of Israel, according to their divisions.
Here, I. Joshua reproves those tribes which were yet unset-
tled, that they did not bestir themselves to gain a settlement
in the land which God had given them. Seven tribes were
yet unprovided for : though sure of an inheritance, yet uncer-
tain where it should be, and, it seems, in no great care about
it, v. 2. and with them Joshua reasons, v. 3. How long are ye
slack? 1. They were too well pleased with their present con-
dition, liked well enough to live in a body together, the more
the merrier, and, like the Babel-builders, had no mind to be
Scattered abroad, and break good company. The spoil of the
cities they had taken, served them to live plentifully upon for
the present, and they banished the thoughts of time to come.
Perhaps the tribes of Judah and Joseph, who had already
received their inheritance in the countries next adjoining,
were generous in entertaining their brethren, who were yet
unprovided for, so that they went from one good house to
another among their friends, with which, instead of grudging
that they were postponed, they were so well pleased, that
they cared not of going to houses of their own. 2. They were
slothful and dilatory ; it may be, they wished the thing done,
but had not spirit to stir in it, or move toward the doing of it,
though it was so much for their own advantage ; like the slug-
gard, that hides his hand in his bosom, and it grieves him to bring
it to his mouth again. The countries that remained to be
divided, lay at a distance, and some parts of them in the hands
of the Canaanites. If they go to take possession of them, the
cities must be rebuilt or repaired, they must drive their flocks
and herds a great way, and carry their wives and children to
strange places, and this will not be done without care and
pains, and breaking through some hardships; thus, He that
observes the wind, shall not sow ; and he that regards the clouds
shall not reap, Eccl. xi. 4. Note, Many are diverted from
real duties, and debarred from real comforts, by seeming diffi-
culties God by his grace has given us a title to a good land,
the heavenly Canaan, but we are slack to take possession, we
enter not into that rest, as we might, by faith, and hope, and
holy joy; we live not in heaven, as we might, by setting our
affection on things above, and having our conversation there.
How long shall it be thus with us? How long shall we thus
stand in our own light, and forsake our own mercies for lying
Vanities 2 Joshua was sensible of the inconveniences of this
delay, that while they neglected to take possession of the land
that was conquered, the Canaanites were recovering strength
and spirit, and fortifying themselves in the places that were
yet in their hands, which would make the total expulsion of
them the more difficult. They would lose their advantages by
not following their blow ; and therefore as an eagle stirreth up
her nest, so Joshua stirs them up to take possession of their lot.
He is ready to do his part, if they will but do theirs.
II. He puts them in a way to settle themselves. 1. The
land that remained must be surveyed, an account taken of the
Cities, and the territories belonging to them, v. 4. These must
be divided into seven equal parts, as near as they could guess
at their true value, which they must have an eye to, and not
only to the number of the cities, and extent of the country.
Judah is fixed on the south, and Joseph on the north, of Shiloh,
to protect the tabernacle, v. 5. and therefore they need not
describe their country, but those countries only that were yet
undisposed of. He gives a reason, v. 7. why they must divide
it into seven parts only, because the Levites were to have no
temporal estate, (as we say,) but their benefices only, which
were entailed upon their families. The priesthood of the Lord
is their inheritance, and a very honourable, comfortable, plen-
tiful inheritance it was. Gad and Reuben, with half of the
tribe of Manasseh, were already fixed, and needed not to have
any further care taken of them. Now, (1.) The surveyors
were three men out of each of the seven tribes that were to be
provided for, v. 4. one-and-twenty in all, who, perhaps, for
greater expedition, because they had already lost time, divided
themselves into three companies, one of each tribe in each
company and took each their district to survey. The Imatter
VoI. I 4 D
was thus referred equally, that there might be neither any
partiality used in making up the seven lots, nor any umbragg
or suspicion given, but all might be satisfied that they had right
done them. (2.) The Survey was accordingly made, and
brought in to Joshua, v. 8, 9. Josephus says it was seven
months in the doing. And we must in it observe, #: The
faith and courage of the persons employed, abundance of
Canaanites remained in the land, and all raging against Israe!,
as a bear robbed of her whelps, the business of these surveyors.
would soon be known, and what could they expect but to be.
waylaid, and have their brains knocked out by the fierce ob-
servers ? But, in obedience to Joshua’s command, and in
dependence upon God’s power, they thus put their lives in
their hands to serve their country. [2.] The good providence
of God in protecting them from the many deaths they were ex-
posed.to, and bringing them all safe again to the host at Shu-
loh. When we are in the way of our duty, we are under the
special protection of the Almighty.
. When it is surveyed, and reduced to seven lots, then
Joshua would by appeal to God, and direction from him, de-
termine which of these lots should belong to each tribe, v. 6.
That I may cast lots for you here at the tabernacle (because it
was a sacred transaction) before the Lord own God, to whom
each tribe must have an eye, with thankfulness for the conve-
niences, and submission to the inconveniences, of their allot-
ment. What we have in the world, we must acknowledge
God’s property in, and dispose of it as before him, with jus-
tice and charity, and dependence upon Providence. The
heavenly Canaan is described to us in a book, the book of the
scriptures, and there are in it mansions and portions sufficient
for all God’s spiritual Israel ; Christ is our Joshua that di-
vides it to us, on him we must attend, and to him we must ap-
ply ourselves, for an inheritance with the saints in light. See
John xvii. 2, 3.
11 And the lot of the tribe of the children of Ben-
jamin came up according to their families : and the
coast of their lot came forth between the children of
Judah and the children of Joseph. 12 And their
border, on the north side, was from Jordan : and the
border went up to the side of Jericho on the north
side, and went up through the mountains westward ;
and the goings out thereof were at the wilderness of
Beth-aven. 13 And the border went over from
thence toward Luz, to the side of Luz, (which is
Beth-el,) southward; and the border descended to
Ataroth-adar, near the hill that lieth on the south
side of nether Beth-horon. 14 And the border was
drawn thence, and compassed the corner of the sea
southward, from the hill that lieth before Beth-horon
southward; and the goings out thereof were at Kir-
jath-baal, (which ws Kirjath-jearim,) a city of the
children of Judah: this was the west quarter. 15
And the south quarter was from the end of Kirjath-
jearim ; and the border went out on the west, and
went out to the well of waters of Nephtoah : 16.
And the border came down to the end of the moun-
tain that lieth before the valley of the son of Hinnom,
and which is in the valley of the giants on the north,
and descended to the valley of Hinnom, to the side
of Jebusi on the south, and descended to En-rogeſ,
17 And was drawn from the north, and went forth
to En-shemesh, and went forth toward Geliloth,
which is over against the going up of Adummim, and
descended to the stone of Bohan the son of Reuben,
18 And passed along toward the side over against
Arabah northward, and went down unto Arabah.:.
19 And the border passed along to the side of Beth-
hoglah northward: and the out-goings of the border
were at the north bay of the salt sea, at the south end
of Jordan : this was the south coast. 20 And Jor-
dan was the border of it on the east side. This was
the inheritance of the children of Benjamin, by the
coasts thereof round about, according to their fami-
lies. 21 Now the cities of the tribe of the children
of Benjamin, according to their families, were Jeri-
cho, and Beth-hoglah, and the valley of Keziz, 23
569
BEFor E CIII-IST, 1444.
The land divided.
JOSHUA, XIX.
And Beth-arabah, and Zemaraim, and Beth-el,
23 And Avim, and Parah, and Ophrah, 24 And
Chephar—haammonai, and Ophni, and Gaba ; twelve
cities with their villages: 25 Gibeon, and Ramah,
and Beeroth, 26 And Mizpeh, and Chephirah, and
Mozah,
28 And Zelah, Eleph, and Jebusi, (which is Jerusa-
dem,) Gibeath, and Kirjath; fourteen cities with
their villages. This is the inheritance of the children
of Benjamin, according to their families.
... We have here the lot of the tribe of Benjamin, which Pro-
widence cast next to Joseph on the one hand, because Benja-
smin was own and only brother to Joseph, and was little Ben-
jamin, Ps. lxviii. 27. that needed the protection of great Jo-
seph, and yet had a better Protector, for the Lord shall cover
him all the day long, Deut. xxxiii. 12. , And next to Judah, on
the other hand, that this tribe might hereafter unite with Ju-
dah in an adherence to the throne of David, and the temple at
Jerusalem. Here we have,
1. The exact borders and limits of this tribe, which we need
Phot be exact in the explication of ; as it had Judah on the
‘South, and Joseph on the north, so it had Jordan on the east,
and Dan on the west. The western border is said to compass
the corner of the sea southward, v. 14. whereas no part of the lot
of this tribe came near to the great sea. Bishop Patrick thinks
the meaning is, that it ran along in a parallel line to the great
:Sea, though at a distance. Dr. Fuller suggests that since it is
inot called the great sea, but only the sea, which often signifies
any lake or mere, it may be meant of the pool of Gibeon,
which may be called a corner or canton of a sea; it is called
the great waters in Gibeon, Jer. xli. 12. and it is compassed by
the western border of this tribe.
2. The particular cities in this tribe, not all, but the most
considerable, twenty-six are here named. Jericho is put first,
though dismantled, and forbidden to be rebuilt as a city with
gates and walls, because it might be built and inhabited as a
Country village, and so was not useless to this tribe. Gilgal
was in this tribe, where Israel first encamped when Saul was
made king, 1 Sam. xi. 14. It was afterward a very profane
place, Hos. ix. 15. All their wickedness is in Gilgal. Beth-el
was in this tribe, a famous place ; though Benjamin adhered
to the house of David, yet Beth-el, it seems, was in the pos-
‘Session of the house of Joseph, Judg. i. 23–25. and there Je-
roboam set up one of his calves. Gibeon was in this tribe,
where the altar was in the beginning of Solomon’s time, 2
Chron. i. 3. Gibeah likewise, that infamous place, where the
Łevite's concubine was abused ; Mizpeh, and near it, Samuel's
£ben-ezer ; Anathoth also, Jeremiah’s city, were in this tribe,
as was the northern part of Jerusalem. Paul was the honour
of this tribe, Rom. xi. 1. Phil. iii. 5. but where his land lay,
"we know not, he sought the better country.
* CHAP. XIX.
ºn the description of the lots of Judah and Benjamin, we have an account
both of the borders that surrounded them, and of the cities contained in
them. In that of Ephraim and Manasseh we have the borders, but not
the cities ; in this chapter, Simeon and Dan are described by their cities
only, and not their borders, because they lay very much within Judah,
especially the former, the rest have both iheir borders described, and their
cities named, especially frontiers. Here is, I. The lot of Simeon, v. 1–9.
II. Of Zebulun, v. 10–16, III. Of Issachar, v. iz–23. IV. Of
Asher, v. 24–31. P. Of Naphtali, v. 32—39.
–48, Lastly, The inheritance assigned to Joshua himself and his own
Jamily, v. 49–51.
# ND the second lot came forth to Simeon, even
A for the tribe of the children of Simeon ac-
cording to their families: and their inheritance was
within the inheritance of the children of Judah. 2
And they had in their inheritance, Beer-sheba,
Sheba, and Moladah, 3 And Hazar-shual, and
Balah, and Azem, 4 And Eltolad, and Bethul, and
#Hormah, 5 And Ziklag, and Beth-marcaboth, and
Hazar-Susah, 6 And Beth-lebaoth, and Sharuhen;
thirteen cities and their villages:
and Ether, and Ashan; four cities and their villages:
8. And all the villages that were round about these
cities, to Baalath-beer, Ramath of the south. This
*s the inheritance of the tribe of the children of Si-
meon according to their families. 9 Out of the por-
tion of the children of Judah was the inheritance of
the children of Simeon: for the part of the children
27 And Rekem, and Irpeel, and Taralah,
P.I. Of Dan, v. 40
7. Ain, Remmon,
of Judah was too much for them ; therefore the chil-
dren of Simeon had their inheritance within the in-
heritance of them.
Simeon's lot was drawn after Judah’s, Joseph's, and Ben-
jamin's, because Jacob had put that tribe under disgrace, yet
it is put before the two younger sons of Leah, and the three
sons of the handmaids. Not one person of note, either judge
or prophet, was of the tribe, that we know of.
1. The situation of their lot was within that of Judah, v. 1.
and was taken from it, v. 9. It seems, they that first surveyed
the land, thought it larger than it was, and that it would have
held out, to give every tribe in proportion as large a share as
they had carved out of Judah ; but, upon a more strict inquiry,
it was found that it would not reach, v. 9. the part of the chil-
dren of Judah was too much for them, more than they needed,
and more, as it proved, than fell to their share. Yet God did
not by the lot lessen it, but left it to their prudence and care
afterward to discover and rectify the mistake, which when they
did, (l.) The men of Judah did not oppose the taking away of
the cities again, which by the first distribution fell within their
border, when they were convinced that they had more than
their proportion. In all such cases, errors must be excepted,
and a review admitted if there be occasion. Though, in strict-
ness, what fell to their lot, was their right against all the
world, yet they would not insist upon it, when it appeared that
another tribe would want what they had to spare. Note, We
must look on the things of others, and not on our own only.
The abundance of some must supply the wants of others, that
there may be something of an equality, for which there may be
equity where there is not law. (2.) That which was thus taken
off from Judah to be put into a new lot, Providence directed
to the tribe of Simeon, that Jacob’s prophecy concerning this
tribe might be fulfilled, I will divide them in Jacob. The cities
of Simeon were scattered in Judah, with which tribe they
were surrounded, except on that side toward the sea. This
brought them into a confederacy with the tribe of Judah,
Judg. i. 3. and afterward was a happy occasion of the adher-
ence of many of this tribe to the house of David, at the time of
the revolt of the ten tribes to Jeroboam, 2 Chron. xv. 9.. out of
Simeon they fell to Asa in abundance. It is good being in a
good neighbourhood.
2. The cities within their lot are here named. Beer-sheba,
or Sheba, for they seem to be the same piace, is put first, Zik-
lag is one of them, which we read of in David’s story. What
course they took to enlarge their borders and make room for
themselves, we find, 1 Chron. iv. 39, &c. ..
10 And the third lot came up for the children of
Zebulun, according to their families : and the bor-
der of their inheritance was unto Sarid : 11 And
their border went up toward the sea, and Maralah,
and reached to Dabbasheth, and reached to the river
that is before Jokneam ; 12 And turned from Sarid
eastward, toward the sun-rising, unto the border of
Chisloth-tabor, and then goeth out to Daberath, and
goeth up to Japhia, 13 And from thence passeth
on along on the east to Gittah-hepher, to Ittah-kazin,
and goeth out to Remmon-methoar to Neah : 14
And the border compasseth it on the north side to
Hannathon: and the outgoings thereof are in the
valley of Jiphthah-el: 15 And Kattath, and Na
hallal, and Shimron, and Idalah, and Beth-lehem :
twelve cities with their villages. 16 This is the in-
heritance of the children of Zebulun according to
their families, these cities with their villages.
This is the lot of Zebulun, who, though born of Leah after
Issachar, yet was blessed by Jacob and Moses before him ;
and therefore it was so ordered, that his lot was drawn be-
º that of Issachar’s, north of which it lay, and south of
ST16I’.
1. The lot of this tribe was washed by the great sea on the
west, and by the sea of Tiberias on the east, answering Ja-
cob's prophecy, Gen. xlix. 13. Zebulum shall be a haven of
ships ; trading ships on the great sea, and fishing ships on the
sea of Galilee. $4.
2. Though there were some places in this tribe which were
made famous in the Old Testament, especially mount Carmel,
on which the famous trial was between God and Baal in Eli-
jah’s time, yet It was made much more illustrious in the New
Testament, for within the lot of this tribe was Nazareth, where
our blessed Saviour spent so much of his time on earth, and
570
BEFORE CHRIST, 1444.
The land divided.
JOSHUA, XIX.
from which he was called Jesus of Nazareth, and mount Tabor
on which he was transfigured, and that coast of the sea of
Galilee, on which Christ preached so many sermons, and
wrought so many miracles.
17. And the fourth lot came out to Issachar, for
the children of Issachar according to their families.
18 And their border was toward Jezreel, and Che-
sulloth, and Shunem, 19 And Haphraim, and
Shihon, and Anaharath, 20 And Rabbith, and
Kishion, and Abez, 21 And Remeth, and En-
gannim, and En-haddah, and Beth-pazzez; 22
And the coast reacheth to Tabor, and Shahazimah,
and Beth-shemesh ; and the out-goings of their bor-
der were at Jordan: sixteen cities with their vil-
dages. 23. This is the inheritance of the tribe of the
children of Issachar according to their families, the
cities and their villages.
The lot of Issachar ran from Jordan in the east, to the great
sea in the west, Manasseh on the south, and Zebulun on the
north. A numerous tribe, Numb. xxvi. 25. Tola, one of the
judges, was of this tribe, Judg. x. 1. So was Baasha, one of
the kings of Israel, 1 Kings xv. 27. The most considerable
places in this tribe were, 1. Jezreel, in which was Ahab's
palace, and near it Naboth's vineyard. 2. Shunem, where
#ived the good Shunamite, that entertained Elisha. 3. The
*iver Kisnon, on the banks of which, in this tribe, Sisera was
beaten by Deborah and Barak. 4. The mountains of Gilboa,
on which Saul and Jonathan were slain, which were not far
from En-dor, where Saul consulted the witch. , 5. The valley
of Megiddo, where Josiah was slain, near Hadad-rimmon,
2 Kings xxiii. 29. Zech. xii. 11.
24 And the fifth lot came out for the tribe of the
children of Asher according to their families. 25
And their border was Helkath, and Hali, and Be-
£en, and Achshaph, 26 And Alammelech, and
Amad, and Misheal; and reacheth to Carmel west-
ward, and to Shihor-libnath ; 27 And turneth
toward the sun-rising to Beth-dagon, and reacheth
to Zebulun, and to the valley of Jiphthah-el, toward
the north side of Beth-emek, and Neiel, and goeth
out to Cabul on the left hand, 28 And Hebron,
and Rehob, and Hammon, and Kanah, even unto
:great Zidon; 29 And then the coast turneth to
Ramah, and to the strong city Tyre; and the coast
turneth to Hosah ; and the out-goings thereof are at
the sea, from the coast to Achzib : 30 Ummah
also, and Aphek, and Rehob: twenty and two cities
with their villages. 31 This is the inheritance of
the tribe of the children of Asher according to their
families, these cities with their villages.
The lot of Asher lay upon the coast of the great sea ; we
read not of any famous person of this tribe, but Anna the
prophetess, who was a constant resident in the temple at the
time of our Saviour’s birth, Luke ii. 36. Nor were there many
famous places in this tribe. Aphek, mentioned v. 30. was the
place near which Ben-hadad was beaten by Ahab, 1 Kings
xx. 30. But close adjoining to this tribe were the celebrated
sea-port towns of Tyre and Sidon, which we read so much of.
Tyre is called here that strong city, v. 29. but Bishop Patrick
thinks it was not the same Tyre that we read of afterwards,
for that was built on an island; this old strong city was on
the continent. And it is conjectured by some, that into these
two strong holds, Sidon and Tzor, or Tyre, many of the
rºle of Canaan fled and took shelter, when Joshua Invaded
them.
32 The sixth lot came out to the children of
Naphtali, even for the children of Naphtali accord-
ăng to their families. 33 And their coast was from
Heleph, from Allon to Zaanannim, and Adami,
Nekeb, and Jabneel, unto Lakum ; and the out-
goings thereof were at Jordan : 34 And then the
coast turneth westward to Aznoth-tabor, and goeth
out from thence to Hukkoh, and reacheth to Ze-
bulun on the south side, and reacheth to Asher on
the west side, and to Cudah upon Jordan toward
the Sun-rising. 35 And the fenced cities are Zid-
dim, Zer, and Hammath, Rakkath, and Chinner-
eth, 36 And Adamah, and Ramah, and Hazor,
37 And Kedesh, and Edrei, and En-hazor, 38 And
Iron, and Migdal-el, Horem, and Beth-anath, and
Beth-shemesh ; nineteen cities with their villages.
39 This is the inheritance of the tribe of the chil-
dren of Naphtali according to their families, the
cities and their villages. -
Naphtali lay furthest north of all the tribes, bordering on
mount Libanus. The city of Leshem, or Laish, lay on the
utmost edge of it to the north, and therefore, when the Danites
had made themselves masters of it, and called it Dan, the
length of Canaan from north to south was reckoned from Dan
to Beer-sheba. It had Zebulun on the south, Asher on the
west, and Judah upon Jordan, probably a city of that name,
and so distinguished from the tribe of Judah, on the east. It
was in the lot of this tribe, near the waters of Merom, that
Joshua fought and routed Jabin, ch. xi. 1, &c. In this tribe
stood Capernaum and Beth-saida, on the north end of the sea
of Tiberias, in which Christ did so many mighty works; and
the mountain (as is supposed) on which Christ preached,
Matt. v. 1.
40 And the seventh lot came out for the tribe of
the children of Dan according to their families. 41
And the coast of their inheritance was Zorah, and
Eshtaol, and Ir—shemesh, 42 And Shaalabbin, and
Ajalon, and Jethlah, 43 And Elon, and Thimna-
thah, and Ekron, 44 And Eltekeh, and Gibbe-
thon, and Baalath, 45 And Jehud, and Bene-
berak, and Gath-rimmon, 46 And Me-jarkon, and
Rakkon, with the border before Japho. 47 And
the coast of the children of Dan went out too little
for them ; therefore the children of Dan went up
to fight against Leshem, and took it, and Smote it
with the edge of the sword, and possessed it, and
dwelt therein, and called Leshem, Dan, after the
name of Dan their father. 48 This is the inherit-
ance of the tribe of the children of Dan according
to their families, these cities with their villages.
Dan, though commander of one of the four squadrons of
the camp of Israel, in the wilderness, that which brought up
the rear, yet was last provided for in Canaan, and his lot fell
in the southern part of Canaan, between Judah on the east,
and the land of the Philistines on the west ; Ephraim on the
north, and Simeon on the south. Providence ord Aed this
numerous and powerful tribe into a post of danger, as best
able to deal with those vexatious neighbours the Philistines,
and so it was found in Samson. Here is,
1. An account of what fell to this tribe by lot : Zorah, and
Eshtaol, and the camp of Dan thereabouts, we read of in the
story of Samson. And near there was the valley of Eshcol,
whence the spies brought the famous bunch of grapes. Japho,
or Joppa, was in this lot.
2. An account of what they got by their own industry and
valour, which is mentioned here, v. 47. but related at large,
Judg. xviii. 7, &c. -
49 When they had made an end of dividing the
land for inheritance by their coasts, the children
of Israel gave an inheritance to Joshua the son of
Nun among them: 50 According to the word of
the Lo RD, they gave him the city which he asked,
even Timnath-serah in mount Ephraim : and he
51. These are
built the city, and dwelt therein.
the inheritances which Eleazar the priest, and
Joshua the son of Nun, and the heads of the fa-
thers of the tribes of the children of Israel, divided
for an inheritance by lot in Shiloh before the LoRD,
at the door of the tabernacle of the congregation.
So they made an end of dividing the country.
Before this account of the dividing of the land is solemnly
closed up, in the last verse, which intimates that the thing
was done to the satisfaction of all, here is an account of the
particular inheritance assigned to Joshua.
1. He was last served, though the eldest and greatest man of
all Israel, and who, having commanded in the conquest of
Canaan, might have demanded the first settlement in it for
himself and his family. But he would * it to appear that
} -
BEFoEE CHRIST, 1444.
Cities of refuge appointed.
JOSHUA, XX.
sº-
in all he did, he sought the good of his country, and not any
private interest of his own. He was content to be unfixed till
he saw them all placed ; and herein is a great example to all
in public places, to prefer the common welfare before their
particular satisfaction. Let the public first be served.
2. He had his lot according wnto the word of the Lord; it is
probable, when God by Moses told Caleb what inheritance he
should have, Josh. xiv. 9. he gave the like promise to Joshua,
which he had an eye to in making his election, which made
his portion doubly pleasant, that he had it, not as the rest, by
common providence, but by special promise. -
3. He chose it in mount Ephraim, which belonged to his
own tribe, with which he thereby put himself in common,
when he might by prerogative have chosen his inheritance in
Some other tribe, as suppose that of Judah, and thereby have
distinguished himself from them. Let no man’s preferment or
honour make him ashamed of his family or country, or estrange
him from it. The tabernacle was set up in the lot of Ephraim,
and Joshua would forecast not to be far from that.
4. The children of Israel are said to give it him, v. 49. which
bespeaks his humility, that he would not take it to himself
without the people’s consent and approbation, as if he would
thereby own himself, though major singulis—greater than any
one, yet minor universis—less than the whole assemblage, and
would hold even the estate of his family, under God, by the
grant of the people.
5. It was a city that must be built before it was fit to be
dwelt in : while others dwelt in houses which they builded
not, Joshua must build for himself, that he might be a pattern
of industry and contentment with mean things, such buildings
as he could hastily run up, without curiosity or magnifi-
cence. Our Lord Jesus thus came and dwelt among us, not in
pomp but poverty, providing rest for us, yet himself not hav-
ing where to lay his head. Even Christ pleased not himself.
CHAP. XX.
Zhis short chapter is concerning the cities of refuge, which we often read
of in the writings of Moses, but this is the last time that we find mention
ºf them, for now that matter was thoroughly settled. Here is, I. The
tº God gave concerning them, v. 1–6. IT. The people's designation
of the particular cities for that use, v. 7–9. And this remedial law was
a figure of good things to come.
HE LORD also spake unto Joshua, saying, 2
g Speak to the children of Israel, saying, Ap-
point out for you cities of refuge, whereof I spake
unto you by the hand of Moses: 3 That the slayer
that killeth any person unawares and unwittingly
may flee thither: and they shall be your refuge from
the avenger of blood. 4 And when he that doth flee
unto one of those cities shall stand at the entering of
the gate of the city, and shall declare his cause in the
ears of the elders of that city, they shall take him
into the city unto them, and give him a place, that
he may dwell among them. 5 And if the avenger
of blood pursue after him, then they shall not deliver
the slayer up into his hand; because he smote his
neighbour, unwittingly, and hated him not before-
time. , 6. And he shall dwell in that city, until he
stand before the congregation for judgment, and until
the death of the high priest that shall be in those
days: then shall the slayer return, and come unto
his own city, and unto his own house, unto the city
from whence he fled.
Many things were by the law of Moses ordered to be done
when they came to Canaan, and this among the rest, the ap-
pointing of sanctuaries for the protecting of those that were
guilty of casual murder; which was a privilege to all Israel,
Since no man could be sure but some time or other it might be
his own case; and it was for the interest of the land, that the
blood of an innocent person, whose hand only was guilty, but
not his heart, should not be shed, no not by the avenger of
blood: of this law God here reminds them, which was so much
for their advantage, that they might remind themselves of the
other laws he had given them which concerned his honour.
I. Orders are given for the appointing of these cities, v. 2.
and very seasonably at this timé when the land was surveyed,
and so they were the better able to divide the coasts of it into
three parts, as God had directed them, in order to the more
$9nvenient situation of these cities of refuge, Deut. xix. 3.
Yet, it is probable that it was not done till after the Levites
had their portion assigned them in the next chapter, because
the cities of ress.:* all to be Levites’ cities, As soon as
Af
ever God had given them cities of rest, he bade them appoint
cities of refuge, to which none of them knew but they might
be glad to escape. Thus God provided, not only for their ease
at all times, but for their safety in time of danger, and such
times we must expect and prepare for in this world. And it
intimates what God’s spiritual Israel have, and shall have in
Christ and heaven, not only rest to repose themselves in, but
refuge to secure themselves in. And we cannot think these
cities of refuge would have been so often and so much spoken
of in the law of Moses, and have had so much care taken
about them, (when the intention of them might have been
effectually answered, as it is in our law, by authorizing the
courts of judgment to protect and acquit the manslayer in ań.
those cases wherein he was to have privilege of sanctuary,), if
they were not designed to typify the relief which the gospel
provides for poor penitent sinners, and their protection frony
the curse of the law and the wrath of God, in our Lord Jesus,
to whom believers flee for refuge, Heb. vi. 18. and in whom
they are found, Phil. iii. 9. as in a sanctuary, where they are
privileged from arrests, and there is now no condemnation to
them, Rom. viii. 1.
II. Instructions are given for the usung of these cities. The
laws in this matter we had before, Numb. xxxv. 10, &c.
where they were opened at large. *,
1. It is supposed that a man might possibly kill a person,
It may be, his own child, or dearest friend, unawares and un-
wittingly, v. 3. not only whom he hated not, but whom he
truly loved, beforetime, v. 4. for the way of man is not in him-
self. What reason have we to thank God who has kept us
both from slaying, and from being slain by accident 1 In this
case, it is supposed that the relations of the person slain
would demand the life of the slayer, as a satisfaction to that
ancient law, that whoso sheds man’s blood, by man shall his
blood be shed. -
2. It is provided, that if upon trial it appeared, that the
murder was done purely by accident, and not by design,
either upon an old grudge, or a sudden passion, then the slayer
should be sheltered from the avenger of blood in any one of
these cities, v. 4, 6. By this law he was entitled to a dwelling
in that city, was taken into the care of the government of it,
but was confined to it, as a prisoner at large; only if he sur-
vived the high priest, then, and not till then, he might return
to his own city. And the Jews say, “If he died before the
high priest in the city of his refuge and exile, and was buried
there, yet, at the death of the high priest, his bones should
be removed with respect to the place of his fathers’ sepulchres.”
7 And they appointed Kedesh in Galilee in mount
Naphtali, and Shechem in mount Ephraim, and Kir-
jath-arba, (which is Hebron,) in the mountain of
Judah. 8 And on the other side Jordan by Jericho
eastward, they assigned Bezer in the wilderness
upon the plain out of the tribe of Reuben, and
Ramoth in Gilead out of the tribe of Gad, and Golan
in Bashan out of the tribe of Manasseh. 9 These
were the cities appointed for all the children of is-
rael, and for the stranger that sojourneth among
them, that whosoever killeth any person at unawares
might flee thither, and not die by the hand of the
avenger of blood, until he stood before the congre-
gation. -
We have here the nomination of the cities of refuge in the
land of Canaan, which was made by the advice and authority
of Joshua and the princes, v. 7. and upon occasion of the
mention of this, is repeated the nomination of the other three
in the lot of the other two tribes and a half, which was made
by Moses, Deut. iv. 43. but (as Bishop Patrick thinks) they
had not the privilege till now. *
1. They are said to sanctify these cities, that is the original
word for appointed, v. 7. Not that any ceremony was used to
signify the consecration of them, only they did by a public act
of court solemnly declare them cities of refuge ; and, as such,
sacred to the honour of God, as the Protector of exposed inno-
cency. If they were sanctuaries, it was proper to say, they
were sanctified. Christ, our Refuge, was sanctified by his
Father ; nay, for our sakes he sanctified himself, John xvii. 19.
2. These cities (as those also on the other side Jordan)
stood in the three several parts of the country, so conveni-
ently that a man might (they say) in half a day reach some
one of them from any corner of the country. Kedesh was in
Naphtall, the most northern tribe, Hebron in Judah, the most
Southern, and Shechem in Ephraim, which lay in the middle,
BEFORE CHRIST, 1444.
JOSHUA, XXI. Cities assigned to the Levites.
º equally distant from the other two. God is a refuge at
ld Il Cl.
3. They were all Levites' cities, which put an honour upon
God's tribe, making them judges in those cases whereindivine
providence was so nearly concerned, and protectors to op-
pressed innocency ; it was also a kindness to the poor refugee,
that when he might not go up to the house of the Lord, nor
tread his courts, yet he had the servants of God’s house with
him, to instruct him, and pray for him, and help to make up
the want of public ordinances. If he must be confined, it shall
§. to a Levite-city, where he may, if he will, improve his
l'ſſle. -
4. These cities were upon hills to be seen afar off, for a city
on a hill cannot be hid ; and this would both direct and en-
courage the poor distressed man that was making that way;
and though therefore his way at last was up-hill, yet this
would comfort him, that he would be in his place of safety
quickly ; and if he could but get into the suburbs of the city,
he was well enough off. -
5. Some observe a significancy in the names of these cities
With application to Christ our Refuge. I delight not in quib-
bling upon names, yet am willing to take notice of these.
Redesh signifies holy, and our refugé is the holy Jesus. She-
chem, a shoulder, and the government is upon his shoulder.
JHebron, fellowship, and believers are called into the fellow-
ship of Christ Jesus our Lord. Bezer, a fortification, for he is
a strong Hold to all them that trust in him, Ramoth, high or
exalted, for him hath God exalted with his own right hand.
Golan, joy or exultation, for in him all the saints are justified,
and shall glory.
Lastly, Beside all these, the horns of the altar, wherever it
Was, were a refuge to those who took hold on them, if the
Crime were such as that sanctuary allowed. This is implied
in that law, Exod. xxi. 14. that a wilful murderer shall be
taken from God's altar to be put to death. And we find the
altar, used for this purpose, 1 Kings i. 50 ; ii. 28. Christ is
our Altar, who not only sanctifies the gifts, but protects the
glūer. -
CHAP. XXI.
At had been often said that the tribe of Levi should have no inheritance
With their brethren, no particular part of the country assigned them, as
the other trihas had, no not the country about Shiloh, which, one would
h?ve expected, should have been appropriated to them as the lands of the
Church ; but though they were not illus cast into a country by themselves,
tº appears, by the provision made for them in this chapter, that they weré
fºg losers, but the rest of the tribes were very nuch gainers, by their being
dispersed... We have here, I. The motion they made to have their cities
assigned them, according to God's appointment, v. 1, 2. II. The nomi-
Qation of the cities accordingly, out of the several tribes, and the distri-
bution of them to the respective families of this tribe, v. 3–8. III. A
catalogue of the cities, %jº. in all, v. 9–42. I P. A receipt
ºr: in full of all that God had promised to his people Israel, v.
§ HEN came near the heads of the fathers of the
Levites unto Eleazar the priest, and unto
Joshua the son of Nun, and unto the heads of the
fathers of the tribes of the children of Israel ; 2
And they spake unto them at Shiloh in the land of
Canaan, saying, The LoRD commanded by the hand
of Moses to give us cities to dwell in, with the su-
burbs thereof for our cattle. 3 And the children of
Israel gave unto the Levites out of their inheritance,
at the commandment of the Lo RD, these cities and
their suburbs, 4 And the lot came out of the fami-
Hies of the Kohathites: and the children of Aaron the
priest, which were of the Levites, had by lot, out of
the tribe of Judah, and out of the tribe of Simeon,
and out of the tribe of Benjamin, thirteen cities. 5
And the rest of the children of Kohath had by lot, out
of the families of the tribe of Ephraim, and out of the
tribe of Dan, and out of the half tribe of Manasseh,
ten cities, 6 And the children of Gershon had by
lot, out of the families of the tribe of Issachar, and
out of the tribe of Asher, and out of the tribe of
Naphtali, and out of the half tribe of Manasseh in
Bashan, thirteen cities. 7 The children of Merari,
by their families, had, out of the tribe of Reuben,
and out of the tribe of Gad, and out of the tribe of
Zebulun, twelve cities, 8 And the children of Israel
gave by lot unto the Levites these cities with their
suburbs, as the LoRD commanded by the hand of
Moses. -
Here is, I. The Levites' petition presented to this general
convention of the states, now sitting at Shiloh, v. 1, 2. Ob-
serve,
1. They had not their lot assigned them till they made their
claim. There is an inheritance provided for all the saints,
that royal priesthood, but then they must petition for it, Ask,
and it shall be given you. Joshua had quickened the rest of .
the tribe, who were slack, to put in their claims, but the Le-
vites, it may be supposed, knew their duty and interest better
than the rest, and were therefore forward in this matter, when
it came to their turn without being called upon. They build
their claim upon a very good foundation, not their own merits
or services, but the divine precept. “The Lord commanded
by the hand of Moses to give us cities, commanded you to grant
them, which implied a command to us to ask them.” Note,
The maintenance of ministers is not an arbitrary thing, left
purely to the good will of the people, who may let them starve
if they please ; no, as the God of Israel commanded that the
Levites should be well provided for, so has the Lord Jesus,
the King of the christian church, ordained, and a perpetual
ordinance it is, that they which preach the gospel should live of
the gospel, 1 Cor. ix. 14. and should live comfortably. *
2. They did not make their claim till all the rest of the tribes
were provided for, and then they did it immediately. There
was some reason for it : every tribe must first know their own,
else they would not know what they gave the Levites, and so
it could not be such a reasonable service as it ought to be.
But it is also an instance of their humility, modesty, and pa-
tience, (and Levites should be examples of these and other
virtues,) that they were willing to be served last, and they
fared never the worse for it. Let not God’s ministers com-
plain if at any time they find themselves postponed in men's
thoughts and cares, but let them make sure of the favour of
God, and the honour that comes from him, and then they may
well enough afford to bear the slights and neglects of men.
II. The Levites’ petition granted immediately, without any
dispute, the princes of Israel being perhaps ashamed that they
needed to be called upon in this matter, and that the motion
hº been made among themselves for the settling of the
eV1tes.
1. The children of Israel are said to give the cities for the
Levites. God had appointed how many they should be in all,
forty-eight. It is probable that Joshua and the princes, upon
consideration of the extent and value of the lot of each tribe
as it was laid before them, had appointed how many cities
should be taken out of each ; and then the fathers of the
several tribes themselves agreed which they should be, and
therefore are said to give them as an offering to the Lord ; so
God had appointed, Numb. xxxv. 3. Every one shall give of
his cities to the Levites. Here God tried their generosity, and
it was found to praise and honour, for it appears by the fol-
lowing catalogue, that the cities they gave to the Levites, were
generally some of the best and most considerable in each tribe.
And it is probable, that they had an eye to the situation of
them, taking care they should be so dispersed, as that no part
of the country should be too far distant from a [Levites’ city.
2. They gave them at the commandment of the Lord, that is,
with an eye to the command, and in obedience to it, which
was it that sanctified the grant. They gave the number that
God commanded, and it was well that matter was settled, that
the Levites might not ask more, nor the Israelites offer less.
They gave them also with their suburbs, or glebe-lands be-
longing to them, so many cubits by measure from the walls of
the city, as God had commanded, Numb. xxxv. 4, 5. and did
not go about to cut them short.
3. When the forty-eight cities were pitched upon, they were
divided into four lots, as they lay next together, and then by
lot were determined to the four several families of the tribe of
Levi. When the Israelites had surrendered the cities into the
hand of God, he would himself have the distributing of them
among his servants. (1.) The family of Aaron, who were the
only priests, had to their share, the thirteen cities that were
given by the tribes of Judah, Simeon, and Benjamin, v. 4.
God in wisdom ordered it thus, that though Jerusalem itself
was not one of their cities, it being as yet in the possession of
the Jebusites, (and those generous tribes would not mock the
Levites, who had another warfare to mind, with a city that
must be recovered by the sword before it could be enjoyed,)
yet the cities that fell to their lot were those which lay next to
Jerusalem, because that was to be, in process of time, the holy
city, where their business would chiefly lie. (2.) The Ko-
hathite Levites (among whom were the guerity of Moses,
57
BEFoEE CHRIST, 1444.
Cities assigned to the Levites.
JOSHUA, XXI.
wº-
though never distinguished from them) had the cities that lay
in the lot of Dan, which lay next to Judah, and in that of
Ephraim, and the half-tribe of Manasseh, which lay next to
Denjamin. So they who descended from Aaron’s father, join-
ed nearest to Aaron’s sons. (3.) Gershon was the eldest son
of Levi, and therefore, though the younger house of the Ko-
hathites was preferred before his, yet his children had the pre-
cedency of the other family of Merari, v. 6. (4.) The Merar-
ites, the youngest house, had their lot last, and it lay furthest
off, v. 7. The rest of the sons of Jacob had a lot for every tribe
only, but Levi, God’s tribe, had a lot for each of its families;
for there is a particular providence directing and attending the
removes and settlements of ministers, and appointing where
they shall fix, who are to be the lights of the world.
9 And they gave out of the tribe of the children of
Judah, and out of the tribe of the children of Si-
meon, these cities which are here mentioned by
mame. 10 Which the children of Aaron, being of
the families of the Kohathites, who were of the chil-
dren of Levi, had : for theirs was the first lot. 11
And they gave them the city of Arba the father of
Anak, (which city is Hebron,) in the hill country of
Judah, with the suburbs thereof round about it. 12
But the fields of the city, and the villages thereof,
gave they to Caleb the son of Jephunneh for his
possession. 13 Thus they gave to the children of
Aaron the priest, Hebron with her suburbs, to be a
city of refuge for the slayer; and Libnah with her
Suburbs, 14 And Jattir with her suburbs, and Esh-
temoa with her suburbs, 15 And Holon with her
suburbs, and Debir with her suburbs, 16 And Ain
with her suburbs, and Juttah with her suburbs, and
Beth-Shemesh with her suburbs; nine cities out of
those two tribes. 17 And out of the tribe of Benja-
min, Gibeon with her suburbs, Geba with her su-
burbs, 18 Anath oth with her suburbs, and Almon
with her suburbs; four cities. 19 All the cities of
the children of Aaron, the priests, were thirteen
cities with their suburbs. 20 And the families of
the children of Kohath, the Levites which remained
of the children of Kohath, even they had the cities
of their lot out of the tribe of Ephraim. 21 For they
gave them. Shechem with her suburbs in mount
Ephraim, to be a city of refuge, for the slayer; and
Gezer with her suburbs, 22 And Kibzaim with her
suburbs, and Beth-horon with her suburbs; four
cities. 23 And out of the tribe of Dan, Eltekeh
with her suburbs, Gibbethon with her suburbs, 24
Aijalon with her suburbs, Gath-rimmon with her su-
burbs; four cities. 25 And out of the half tribe of
Manasseh, Tanach with her suburbs, and Gath-rim-
mon with her suburbs; two citie 26 All the cities
were ten, with their suburbs, for the families of the
children of Kohath that remained. 27 And unto
the children of Gershon, of the families of the Le-
vites, out of the other half tribe of Manasseh, they
gave Golan in Bashan with her suburbs, to be a city
of refuge for the slayer; and Beesh-terah with her
suburbs ; two cities. 28 And out of the tribe of
Issachar, Kishon with her suburbs, Dabareh with
her suburbs, 29 Jarmuth with her suburbs, En-gan-
nim with her suburbs; four cities. 30 And out of
the tribe of Asher, Mishal with her suburbs, Abdon
with her suburbs, 31 Helkath with her suburbs,
and Rehob with her suburbs; four cities. 32 And
out of the tribe of Naphtali, Kedesh in Galilee with
her suburbs, to be a city of refuge for the slayer; and
Hammoth-dor with her suburbs, and Kartan with
her suburbs; three cities. 33 All the cities of the
Gershonites, according to their families, were thir–
teen cities with their suburbs. 34 And unto the
families of the children of Merari, the rest of the
Levites, out of the tribe of Zebulun, Jokneam with
four cities.
her suburbs, and Kartah with her suburbs, 35,
Dimnah with her suburbs, Nahalal with her suburbs;
36 And out of the tribe of Reuben,
Bezer with her suburbs, and Jahazah with her Su-
burbs, 37 Kedemoth with her suburbs, and Me-
phaath with her suburbs; four cities. 38 And out
of the tribe of Gad, Ramoth in Gilead with her su.
burbs, to be a city of refuge for the slayer; and Ma-
hanaim with her suburbs, 39 Heshbon with her Su-
burbs, Jazer with her suburbs ; four cities in all. 40
So all the cities for the children of Merari, by their
families, which were remaining of the families of the
Levites, were, by their lot, twelve cities. 41 All the
cities of the Levites within the possession of the
children of Israel were forty and eight cities with
their suburbs 42 These cities were every one with
their suburbs round about them: thus were all these
cities.
We have here a particular account of the cities which were
given to the children of Levi, out of the several tribes, not
only to be occupied and inhabited by them, as tenants to the
several tribes in which they lay ; no, their interest in them was
not dependent and precarious, but to be owned and possessed
by them as lords and proprietors, and as having the same title
to them that the rest of the tribes had to their cities or lands,
as appears by the law which preserved the houses in the Le-
yites’ cities from being alienated any longer than till the year of
jubilee, Lev. xxv. 32, 33. Yet it is probable, that the Levites.
having only the cities and suburbs, while the land about per-
tained to the tribes in which they lay, those of that tribe, for
the convenience of occupying that land, might commonly rent
houses of the Levites, as they could spare them in their cities,
and so live among them as their tenants.
Several things may be observed in this account, beside what
was observed in the law concerning it, Numb. xxxv.
1. That the Levites were dispersed into all the tribes, and
not suffered to live all together in any one part of the country:
this would find them all with work, and employ them all for
the good of others; for ministers, of all people, must neither
be idle, nor live to themselves, or to one another only. Christ
left his twelve disciples together in a body, but left orders that
they should in due time disperse themselves, that they might
preach the gospel to every creature. The mixing of the Levites.
thus with the other tribes, would be an obligation upon them
to walk circumspectly, and as became their sacred function,
and to avoid every thing that might disgrace it; had they lived:
all together, they would have been tempted to wink at one
another’s faults, and to excuse one another when they did
amiss ; but by this means they were made to see the eyes of
all Israel upon them, and therefore saw it their concern to
walk so as that their ministry might in nothing be blamed, nor
their high character suffer by their ill carriage. -
2. That every tribe of Israel was adorned and enriched with
Its share of Levites’ cities, in proportion to its compass, even
those that lay most remote. They were all God’s people, and
therefore they all had Levites among them, (1.) To show
kindness to, as God appointed them, Deut. xii.19; xiv. 29.
They were God’s receivers, to whom the people might give
their grateful acknowledgments of God’s goodness, as the oc-
casion and disposition were. (2.) To receive advice and in-
struction from ; when they could not go up to the tabernacle to
consult those who attended there, they might go to a Levites'
city, and be taught the good knowledge of the Lord. Thus
God set up a candle in every room of his house, to give light
to all his family ; as those that attended the altar, kept the
charge of the Lord, to see that no divine appointment was neg-
lected there ; so they that were scattered in the country, had
their charge too, which was to see that no idolatrous supersti-
tious usages were introduced at a distance, and to watch for
the souls of God's Israel. Thus did God graciously provide
for the keeping up of religion among them, and that they
might have the word nigh them ; yet, blessed be God, we,
under the Gospel, have it yet nigher, not only Levites in every
county, but Levites in every parish, whose office it is still to
teach the people knowledge, and to go before them in the
things of God. - - -
3. That here were thirteen cities, and those some of the best,
appointed for the priests, the sons of Aaron, v. 19. Aaron left
but two sons, Eleazar and Ithamar, yet his family was now sc
much increased, and it was foreseen that it would in process
of time grow so numerous, as to replenish all these cities;
JBEFORE CHRIST, 1444.
The promises fulfilled.
JOSHUA, XXII.
*–
e- *
though a considerable number must of necessity be resident
wherever the ark and the altar were. We read in both Testa-
ments of such numbers of priests, that we may suppose none
of all the families of Israel that came out of Egypt, increased
afterward so much as that of Aaron did ; and the promise
afterward to the house of Aaron, is, God shall increase you
more and more, you and your children, Ps. cxv. 12, 14. He
will raise up a seed to serve him. sº
4. That some of the Levites’ cities were afterward famous
upon other accounts. Hebron was the city in which David
gan his reign, and in Mahanaim, another Levites' city, v.
38. he lay, and had his head-quarters when he fled from Ab-
Salom. The first Israelite that ever wore the title of king,
namely, Abimelech, the son of Gideon, reigned in Shechem,
another Levites’ city, v. 21. . - .
5. That the number of them in all was more than of most
of the tribes, except Judah, though the tribe of Levi was one
of the least of the tribes, to show how liberal God is, and his
people should be, to his ministers; yet the disproportion will
not appear so great as at first it seems, if we consider that the
Levites had cities only with the suburbs to dwell in, but the
rest of the tribes, beside their cities, (and those perhaps were
many more than are named in the account of their lot, ) had
many unwalled towns and villages which they inhabited,
beside country houses. -
Upon the whole, it appears that effectual care was taken,
that the Levites should live both comfortably and usefully ;
and those, whether ministers or others, for whom Providence
has done well, must look upon themselves as obliged thereby
to do good, and, according as their capacity and opportunity
are, to serve their generation.
43 And the Lo RD gave unto Israel all the land
which he sware to give unto their fathers; and they
possessed it, and dwelt therein. 44 And the Lo Rd
gave them rest round about, according to all that he
SWare unto their fathers: and there stood not a man
of all their enemies before them ; the LoRD deliver-
ed all their enemies into their hand. 45 There
failed not ought of any good thing which the LoRD
had spoken unto the house of Israel; all came to
pass.
We have here the conclusion of this whole matter, the fore-
going history summed up, and, to make it appear the more
bright, compared with the promise, of which it was the full
accomplishment. God’s word and his works mutually illus-
trate each other. The performance makes the promise appear
§ true, and the promise makes the performance appear very
IIlCle
1. God had promised to give the seed of Abraham the land
of Canaan for a possession; and now at last he perſormed that
promise, v.43. they possessed it, and dwelt therein. Though
they had often forfeited the benefit of that promise, and God
had long delayed the performance of it, yet, at last, all diffi-
culties were conquered, and Canaan was their own. And the
3romise of the heavenly Canaan is as sure to all God’s spiritual
Israel, for it is the promise of him that cannot lie.
2. God had promised to give them fest in that land, and
now they had rest round about. Rest from the fatigues of
their travel through the wilderness, which tedious march,
perhaps, was long in their bones; rest from their wars in
Canaan, and the insults which their enemies there had at first
offered them. They now dwelt, not only in habitations of their
9Wn, but those, quiet and peaceable ones; though there were
Canaanites that remained, yet none that had either strength
Q. Spirit to attack them, or so much as give them an alarm.
This rest continued, till they by their own sin and folly put
thorns into their own beds, and their own eyes.
, 8. God had promised to give them victory and success in
their wars, and this promise likewise was fulfilled, there stood
got a man before them, v. 44. They had the better in every
battle, and which way soever they turned their forces, they
prospered. It is true, there were Canaanites now remaining
in many parts of the land, and such as afterward made head
against them, and became very formidable. But, (1.) As to
the present remains of the Canaanites, they were no contra-
diction to the promise, for God had said, he would not drive
them out all at once, but by little and little, Exod. xxiii. 30.
They had now as much in §: full possession as they had
99casion for, and as they had hands to manage; so that the
Canaanites only kept possession of some of the less cultivated
parts of the country against the beasts of the field, till Israel,
in process of time, should become numerous enough to re-
plenish them. (2.) As to the after-prevalency of the Canaan-
ites, that was purely the effect of Israel's cowardice, and sloth-
fulness, and the punishment of their sinful inclination to -he
idolatries and other abominations of the heathen, which the
Lord would have cast out before them, but they harboured
and indulged them.
So that the foundation of God stands sure : Israel’s expe-
rience of God’s fidelity is here upon record, and is an acquit-
tance under their hands to the honour of God, the vindication
of his promise which had been so often distrusted, and the
encouragement of all believers to the end of the world. There
failed not any good thing, no, nor aught of any good thing, (so
full is it expressed,) which the Lord had spoken unto the house.
of Israel, but in due time all came to pass, v. 45. Such an
acknowledgment as this, here subscribed by Joshua, in the
name of all Israel, we afterward find made by Solomon, and
all Israel did in effect say amen to it, 1 Kings viii. 56. The
inviolable truth of God’s promise, and the performance of it.
to the utmost, is what all the saints have been ready to bear
their testimony to ; and if in any thing it has seemed to come
short, they have been as ready to own that they themselves.
must bear all the blame.
CHAP. XXII.
. Many particular things we have read concerning the two tribes and a half.
though nothing separated them from the rest of the tribes except the river
Jordan, and this chapter is wholly concerning them. I. Joshua's dis-
mission of the militia of those tribes from the camp of Israel, in which they
had served as auxiliaries, during all the wars of Canaan, and their return
thereupon to their own country, v. 1–9. II. The altar they built on the
borders of Jordan, in token of their communion with the land of Israel,
v. 10. III. The offence which the rest of the tribes took at this altar.
and the message they sent thereupon, v. 11–20 IV. The apology which
the two tribes and a half made for what they had done, v. 21–29. P.
The satisfaction which their apology gave to the rest of the tribes, v.
30–34. And (which is strange) whereas in most differences that hap-
pen, there is a fault on both sides, on this there was fault on no side ;
none (for aught that appears) were to be blamed, but all to be praised.
1 HEN Joshua called the Reubenites, and the
Gadites, and the half tribe of Manasseh, 2.
And said unto them, Ye have kept all that Moses
the servant of the Lord commanded you, and have
obeyed my voice in all that I commanded you : 3 Ye
have not left your brethren these many days unto this,
day, but have kept the charge of the commandment of
the LORD your God. 4 And now the Lord your
God hath given rest unto your brethren, as he pro-
mised them : therefore now return ye, and get you.
unto your tents, and unto the land of your posses-
Sion, which Moses the servant of the Lord gave
you on the other side Jordan. 5 But take diligent
heed to do the commandment and the law, which
Moses the servant of the Lord charged you, to love.
the LORD your God, and to walk in all his ways,
and to keep his commandments, and to cleave unto
him, and to serve him with all your heart and with
all your soul. 6 So Joshua blessed them, and sent
them away : and they went unto their tents. 7
Now, to the one half of the tribe of Manasseh, Moses
had given possession in Bashan; but unto the other
half thereof gave Joshua among their brethren on
this side Jordan westward. And when Joshua sent
them away also unto their tents, then he blessed
them; 8 And he spake unto them, saying, Return
with much riches unto your tents, and with very
much cattle, with silver, and with gold, and with
brass, and with iron, and with very much raiment:
divide the spoil of your enemies with your brethren.
9 And the children of Reuben, and the children of
Gad, and the half tribe of Manasseh, returned, and .
departed from the children of Israel out of Shiloh,
which is in the land of Canaan, to go unto the
country of Gilead, to the land of their possession,
whereof they were possessed, according to the word
of the Lo RD by the hand of Moses. . . .
The war being ended, and ended gloriously, Joshua, as a
prudent general, disbands his army, who never designed to
make war their trade, and sends them home to enjoy what
they had conquered, and to beat their swords into plough-
shares, and their spears into pruning-hooks; and, particu-
larly, the forces of these separate tribº,yho had received
BEFoRE CHRIST, 1450.
JOSIIUA, XXII. Two tribes and a half dismissed.
g
their inheritance on the other side Jordan from Moses, upon
this condition, that their men of war should assist the other
tribes in the conquest of Canaan, which they promised to do,
Numb. xxxii. 32. and renewed the promise to Joshua at the
opening of the campaign, Josh. i. 16. And now that they
had performed their bargain, Joshua publicly and solemnly
in Shiloh gives them their discharge. Whether this was done,
as it was placed, not till after the land was divided, as some
think, or whether after the war was ended, and before the
division was made, as others think, (because there was no
need of their assistance in dividing the land, but only in con-
quering it, nor were there any of their tribes employed as
Commissioners in that affair, but only of the other ten, Numb.
xxxiv. 18, &c.) this is certain, it was not done till after
Shiloh was made the head-quarters, v. 2. and the land was
º to be divided before they removed from Gilgal, ch.
KlW. O.
It is probable that this army of Reubenites and Gadites,
which had led the van in all the wars of Canaan, had some-
times, in the intervals of action, and when the rest of the
army retired into winter-quarters, some of them, at least,
made a step over Jordan, for it was not far, to visit their fa-
milies, and to look after their private affairs, and perhaps
tarried at home, and sent others in their room more service-
able ; but still these two tribes and a half had their quota of
troops ready, forty thousand in all, which, whenever there
was occasion, rendered themselves at their respective posts,
&nd now attended in a body to receive their discharge. Though
their affection to their families, and concern for their affairs,
could not but make them, after so long absence, very desirous
to return, yet, like good soldiers, they would not move till
they had orders from their general. So though our heavenly
Father's house above be never so desirable, (it is Bishop
Hall's allusion,) yet must we stay on earth till our warfare be
accomplished, wait for a due discharge, and not anticipate.
the time of our removal.
I. Joshua dismisses them to the land of their possession, v.
4. They that were first in the assignment of their lot, were
last in the enjoyment of it; they got the start of their bre-
thren in title, but their brethren were before them in full pos-
session : so the last shall be first, and the first last, that there
may be something of equality.
I. He dismisses them with their pay ; for who goes a war-
fare at his own charge? v. 8. Return with much riches unto
your tents. Though all the land they had helped to conquer,
was to go to the other tribes, yet they should have their share
of the plunder, and had so, and that was all the pay that any
of their soldiers expected ; for the wars of Canaan bore their
own charges. “Go,” says Joshua “go home to your tents,”
that is, “ your houses,” which he calls tents, because they
had been so much used to tents in the wilderness; and indeed
the strongest and stateliest houses in this world are to be look-
ed upon but as tents, mean and movable in comparison with
our house above. “Go home with much riches, not only
Cattle, the spoil of the country, but silver and gold, the plun.
ger of the cities, and,” 1. “Let your brethren whom you
leave behind, have your good word, who have allowed you
your share in full, though the land is entirely theirs, and have
Potoffered to make any drawback. Do not say that you are losers
by us.” 2. “Let your brethren whom you go to, who abode
by the stuff, have some share of the spoil. Divide the spoil
with your brethren, as that was divided, which was taken in
the war with Midian, Numb. xxxi. 27. Let your brethren that
have wanted you all this while, be the better for you when
you come home.” ‘.
III. He dismisses them with a very honourable character.
Though their service was a due debt, and the performance of
a promise, and they had done no more than was their duty to
do, yet he highly commends them ; not only gives them up
their bonds, as it were, now that they had fulfilled the condi-
tion, but applauds their good services. Though it was by the
favour of God and his power, that Israel got possession of this
land, and he must have all the glory, yet Joshua thought
there was a thankful acknowledgment due to their brethren
who assisted them, and whose sword and bow were employed
for them. God must be chiefly eyed in our praises, yet in-
struments must not be aitogether overlooked. He here com-
Enends them, 1. For the readiness of their obedience to their
commanders, v. 2. When Moses was gone, they remembered
and observed the charge he had given them; and all the
lorders which Joshua, as general of the forces, had issued
9ut, they had carefully obeyed, went, and came, and did, as
he appointed, Matt. viii. 9. It is as much as any thing the
soldier's praise, to observe the word of command. 2. For the
ić9nstancy of their #ection, and adherence to their brethren,
Ye have not left them these many days. How many days, he
does not say, nor can we gather it for certain from any other
place. Calvisius and others of the best chronologers compute,
that the conquering and dividing of the land was the work of
about six or seven years, and so long, these separate tribes
attended their camp, and did them the best service they
could. Note, It will be the honour of those that have espoused.
the cause of God's Israel, and twisted interests with them, to
adhere to them, and never to leave them till God has given
them rest, and then they shall rest with them. 3. For the
faithfulness of their obedience to the divine law. They had
not only done their duty to Joshua and Israel, but, which
was best of all, they had made conscience of their duty to
God, Ye have kept the charge ; or, as the word is, Ye have kept
the keeping, that is, “Ye have carefully and circumspectly
kept the commandment of the Lord your God : not only in this
particular instance of continuing in the service of Israel to the
end of the war, but, in general, you have kept up religion in
your part of the camp, a rare and excellent thing among sol-
diers, and where it is worthy to be praised.” -
IV. He dismisses them with good counsei, not to cultivate
their ground, fortify their cities, and now that their hand,
were inured to war and victory, to invade their neighbours.
and so enlarge their own territories, but to keep up serious
godliness among them in the power of it. They were not po-
litic but pious instructions that he gave them, v. 5. In general,
to take diligent heed to do the commandment and the law. They
that have the commandment have it in vain, unless they do
the commandment ; and it will not be done aright, (so apt
are we to turn aside, and so industrious are our spiritual
enemies to turn us aside,) unless we take heed, diligent
heed. In particular, to love the Lord our God, as the best of
beings, and the best of friends, and as far as that principle.
rules in the heart, and is the spring of its pulses, there will
be a constant care and sincere endeavour to walk in his ways, in
all his ways, even those that are narrow and up hill, in every
particular instance, and in all manner of conversation, to
keep his commandments ; and at all times, and in all condi-
tions, with purpose of heart to cleave unto him, and to serve
him and his honour, and the interests of his kingdom amon
men, with all our heart, and with all our soul. What .#
counsel was here given to them, is given to us all ; God give us
grace to take it !
W. He dismisses them with a blessing, v. 6. particularly
the half tribe of Manasseh, to which Joshua, as an Ephraim-
ite, was somewhat nearer akin than to the other two, and who,
perhaps, were the more loth to depart, because they left one
half of their own tribe behind them, and therefore, bidding
often farewell, and lingering behind, had a second dismission
and blessing, v. 7. Joshua not only prayed for them as a
friend, but blessed them as a father in the name of the Lord,
recommending them, their families and affairs, to the grace
of God. Some, by the blessing Joshua gave them, under-
stand the presents he made them, in recompense of their ser-
vices; but Joshua being a prophet, and having given them
one part of a prophet's reward, in the instructions he gave
them, v. 5. no doubt, we must understand this of the other,
even the prayers he made for them, as one having authority,
and as God's vicegerent.
Being thus dismissed, they returned to the land of their pos-
session in a body, v. 9. ferry-boats being, it is likely, provided
for their repassing Jordan. Though masters of families may
have occasion to be absent, long absent from their families
sometimes, yet, when their business abroad is finished, they
must remember home is their place, from which they ought
not to wander as a bird from her nest:
10 And when they came unto the borders of Jor-
dan, that are in the land of Cañaan, the children of
Reuben, and the children of Gad, and the half tribe
of Manasseh, built there an altar by Jordan, a great
altar to see to. 11 And the children of Israel heard
say, Behold, the children of Reuben, and the chil-
dren of Gad, and the half tribe of Manasseh, have
built an altar over against the land of Canaan, in
the borders of Jordan, at the passage of the children
of Israel. 12 And when the children of Israel heard
of it, the whole congregation of the children of Israel
gathered themselves together at Shiloh, to go up to
war against them. 13 And the children of Israel
sent unto the children of Reuben, and to the chil-
dren of Gad, and to the half tribe of Manasseh, into
BEFoRE CHRIST, 1444.
J o S HU A, XXII. Two tribes and a half build an altar,
the land of Gilead, Phinehas,the son of Eleazar the
priest; 14 And with him ten princes, of each chief
house a prince throughout all the tribes of Israel;
and each one was a head of the house of their fa-
thers among the thousands of Israel.
came unto the children of Reuben, and to the chil-
dren of Gad, and to the half tribeof Manasseh, unto
the land of Gilead; and they spake with them, say-
ing, 16 Thus saith the whole congregation of the
LoRD, What trespass is this that yehave committed
against the God of Israel, to turn away this day from
following the LORD, in that ye have builded you an
altar, that yemight rebel this dayagainst the LORD?
17 Is the iniquity of Peor too little for us, from
which we are not cleansed until this day, although
there was a plague in the congregation of the LORD,
18 But that ye must turn away this day from follow-
ing the LORD? and it will be, seeing ye rebel to-day
against the LORD, that to-morrow he will be wroth
with the whole congregation of Israel, 19 Notwith-
standing, if the land of your possession be unclean,
then pass ye over unto the land of the possession of
the LORD, wherein the LoRD’s tabernacle dwelleth,
and take possession amongus: but rebelnot against
the LORD, nor rebel against us, in building you an
altar, beside the altar of the LORD our God. 20 Did
not Achan the son of Zerah commit a trespass in
the accursed thing, and wrathfellon all the congre-
gation of Israel Pand that man perished not alone
in his iniquity. -
Here is, I. The pious care of the separated tribes to keep
their bold of Canaan's religion, then when they were leaving
Canaan's land, that they might not be as the sons of the stran-
ger, utterly separated from God's people, Isa. lvi. 3. In order
to this, they built a great altar on the borders of Jordan, to be
a witness for them that they were Israelites, and as such par-
takers of the altar of the Lord, 1 Cor. x. 18. When they came
to Jordan, v. 10, they did not consult how to preserve the
remembrance of their own exploits in the wars of Canaan,
and the services they had done their brethren, by erecting a
monument to the immortal honour of the two tribes and a
half. But their relation to the church of God, together with
their interest in the communion of saints, is that which they
are solicitous to preserve and perpetuate the proofs and evi-
dences of; and therefore, without delay, when the thing was
first proposed by some among them, who, though glad to think
that they were going toward home, were sorry to think that
they were going from the altar of God, immediately they
erected this altar, which served as a bridge to keep up their
fellowship with the other tribes in the things of God. Some
think they built this altar on the Canaan-side of Jordan, in
the lot of Benjamin, that looking over the river, they might
see the figure of the altar at Shiloh, when they could not con-
veniently go to it; but it is more likely that they built it on
their own side of the water, for what had they to do to build
on another man's land without his consent 2 And it is said
to be over against the land of Canaan, nor would there have
been any cause of suspecting it designed for sacrifice, if they
had not built it among themselves.
This altar was very innocently and honestly designed, but .
it had been well, if, since it had in it an appearance of evil,
and might be an occasion of offence to their brethren, they had
consulted the oracle of God about it before they did it; or at
least acquainted their brethren with their purpose, and given
them the same explication of their altar before,to prevent their
jealousy, which they did after, to remove it. Their zeal was
commendable, but it ought to have been guided with discretion;
there was no need to hasten the building of an altar for the
purpose they intended this, but they might have taken time to
consider and take advice; yet, when their sincerity was made
to appear, we do not find that they were blamed for their rash-
ness; God does, and men should, overlook the weakness of
an honest zeal.
TI. The holy jealousy of the other tribes for the honour of
God, and his altar at Shiloh. Notice was immediately brought
to the princes of Israel of the setting up this altar, v. 11. And
they, knowing how strict and severe that law was, which re-
º: tiºn to offer all their sacrifices in the place which God
OL. 4 E
15 And they
Should choose, and not elsewhere, Deut. xii. 5, 7, were soon
apprehensive, that the getting up of another altar was an
affront to the choice which God had lately made of a place
to put his name in, and had a direct tendency to the worship
of some other god. * * * - . . . . .
Now, 1. Their suspicion was very excusable, for it must be
confessed, the thing primâ facie—at first sight looked ill, and
Seemed to shadow forth a design to set up and maintain a
Competitor with the altar at Shiloh. It was no strained inven-
do, from the building an altar, to infer an intention to offer
Sacrifice upon it, and that might introduce idolatry, and end
in a total apostasy from the faith and worsuip of the God of
Israel. So great a matter might this fire kindle. God is jea-
lous for his own institutions, and therefore we should be so
too, and afraid of every thing that looks like, or leads to,
idolatry. -
2. Their zeal, upon this suspicion, was very commendable,
v. 12. When they apprehended that these tribes, which by
the river Jordan were separated from them, were separating
themselves from God, they took it as the greatestinjury that
could be done to themselves, and showed a readiness, if it
were necessary, to put their lives in their hands, in defence of
the altar of God, and to take up arms for the chastising and
reducing of these rebels, and to prevent the spreading of the
infection,if no gentle methods would serve,by cutting off from
their body the gangrened member. They all gathered toge-
ther, and Shiloh was the place of their rendezvous, because it
was in defence of the divine charter lately granted to that
place, that they now appeared; their resolution was as became
a kingdom of priests, who, being devoted to God and his ser-
vice, did not acknowledge their brethren, nor know their own
children, Deut. xxxiii. 9. They would immediately go up to
war against them, if it appeared they were revolted from God,
and in rebellion against him: though they were bone of their
bone, had been companions with them in tribulation in the wil-
derness, and serviceable to them in the wars of Canaan; yet
if they turn to serve other gods, they will treat them as enemies,
not as sons of Israel, but as children of whoredoms, for so God
had appointed, Deut. xiii. 12, &c. They had but lately
sheathed their swords, and retired from the perils and fatigues
of war to the rest God had given them, and yet they are will-
ing to begin a new war, rather than be any way wanting in
their duty to restrain, repress, and revenge idolatry,and every
step towards it. A brave resolution, and which shows them
hearty for their religion, and, we hope, careful and diligentin
the practice of it themselves. Corruptions in religion are best
dealt with at first, before they get a head, and plead prescrip-
UlOn. - t
3. Their prudence in prosecution of this zealous resolution,
is no less commendable. God had appointed them, in cases
of this nature, to inquire and make search, Deut. xiii. 14: that
they might not wrong their brethren under pretence of right-
ing their religion; accordingly, they resolve here not to send
forth their armies to wage war, till they nad first sent their
ambassadors to inquire into the merits of the cause, and these
men of the first rank, one out of each tribe, and Phinehas at
the head of them to be their spokesman, v. 13, 14. Thus was
their zeal for God tempered, guided, and governed by the
meekness of wisdom. He that knows all things, and hates all
evil things, would not punish the worst of criminals, but he
would first go down and see, Gen. xviii. 21 Many an unhappy
strife would be prevented, or soon taken up, by an impartial
and favourable inquiry into that which is the matter of the
offence. The rectifying of mistakes and understandings,
and the setting of misconstrued words and actions in a true.
light, would be the most effectual way to accommodate both
private and public quarrels, and bring them to a happy period
4. The ambassadors' management of this matter came fully
up to the sense and spirit of the congregation concerning it,
and bespeaks much both of zeal and prudence. tº º
(1.) The charge they draw up against their brethren, is in-
deed very high, and admits no other excuse than that it was
in their zeal for the honour of God, and was now intended to
justify the resentments of the congregation at Shiloh, and to
awaken the supposed delinquents to clear themselves, other:
wise they might have suspected their judgment, or mollified
it at least, and not have taken it for granted, as they do here,
v. 16, that the building of this altar was a trespass against the
God of Israel, and a trespass, no less heinous than the revolt
of soldiers from their captain, (to turn from following the
Lord) and the rebellion of subjects against their sovereign
(that ye might rebel this day against the Lord.), Hard words!
It is well they were notable to make good their charge. , Let
not innocency thinkit strange to be thus misrepresented and
accused; they laid to my charge things # I knew not.
BEFORE CHRIST, 1444.
JOSEIU A, XXII. Reasons for building the altar.
(2.) The aggravation of the crime charged upon their bre-
thren, is somewhat far-fetched, v. 17. Is the iniquity of Peor
too little for us? Probably that is mentioned, because Phine-
has, the first commissioner in this treaty, had signalized him-
self in that matter, Numb. xxv. 7. and because we may sup-
pose they were now about the very place in which that iniquity
was committed on the other side Jordan. It is good to recollect
and improve those instances of the wrath of God, revealed from
Heaven against the ungodliness and wnrighteousness of men,
which have fallen out in our own time, and which we ourselves
have been eye-witnesses of. He reminds them of the iniquity
of Peor, #: As a very great sin, and very provoking to God.
The building of this altar seemed but a small matter, but it
might lead to an iniquity as bad as that of Peor, and therefore
must be crushed in its first rise. Note, The remembrance of
great sins committed formerly, should engage us to stand upon
our guard against the least occasions and beginnings of sin:
for the way of sin is down hill. [2.] As a sin that the whole
congregation had smarted for ; There was a plague in the con-
gregation of the Lord, of which, in one day, there died no less
than twenty-four thousand; was not that enough for ever to
warn you against idolatry What, will you bring upon your-
selves another plague 2 Are you so mad upon an idolatrous
altar, that you will run yourselves thus upon the sword’s point
of God’s judgments 2 Joes not our camp still feel from that
Sin, and the punishment of it? We are not cleansed from it
4mºto this day, there are remaining sparks, First, “Of the
infection of that sin; some among us so inclined to idolatry,
that if you set up another altar, they will soon take occasion
from that, whether you intend it or no, to worship another
Secondly, “Of the wrath of God against us for that
god.”
sin : we have reason to fear, that if we provoke God by an-
other sin to visit, he will remember against us the iniquity of
Peor, as he threatened to do that of the golden calf, Exod.
xxxii. 34. And dare you wake the sleeping lion of divine
vengeance 3’. Note, It is a foolish and dangerous thing for
people to think their former sins little, too little for them, as
those who do add sin to sin, and so treasure wp wrath against
the day of wrath. Let therefore the time past suffice, I Pet.
IV. 5.
(3.) The reason they give for their concerning themselves
so warmly in this matter, is very sufficient; they were obliged
to it, in their own necessary defence, by the law of self-pre-
servation; “for if you revolt from God to-day, who knows
but to-morrow his judgments may break in upon the whole
congregation, v. 18. as in the case of Achan, v. 20. He sinned,
and we all smarted for it, by which we should receive instruc.
tion, and, from what God did then, infer what we may do, and
fear what he will do, if we do not witness against your sin,
who are so many, and punish it !” Note, The conservators
of the public peace are obliged, in justice to the common
safety, to use their power for the restraining and so suppress-
ing of vice and profaneness, lest, if it be connived at, the sin
thereby become national, and bring God’s judgments upon
the community. Nay, We are all concerned therefore to re-
prove our neighbour when he does amiss, lest we bear sin for
him, Lev. xix. 17. -
(4.) The offer they make is very fair and kind, v. 19. that
if they thought the land of their possession unclean for want
of an altar, and therefore could not be easy without one,
rather than they should set up another in competition with
that at Shiloh, they should be welcome to come back to the
land where the Lord's tabernacle was, and settle there, and
they would very willingly straiten themselves to make room
for them. . By this they showed a sincere and truly pious zeal
against schism, that rather than their brethren should have
any occasion to set up a separate altar, though their pretence
for it, as here supposed, was very weak, and grounded upon a
great mistake, yet they were willing to part with a consider-
able share of the land which God himself had by the lot
assigned them, to comprehend them and take them in among
them. This was the spirit of Israelites indeed.
21 Then the children of Reuben, and the children
of Gad, and the half tribe of Manasseh, answered
and said unto the heads of the thousands of Israel,
22 The Lord God of gods, the Lord God of gods,
he knoweth, and Israel he shall know ; if it
be in rebellion, or if in transgression against the
LoRD, (save us not this day,) 23 That we have
built us an altar to turn from following the LoRd,
or if to offer thereon burnt-offering or meat-offering,
or if to offer peace-offerings thereon, let the Lord
himself require it ; 24 And if we have not rather
done it for fear of this thing, saying, In time to come
your children might speak unto our children, saying,
What have ye to do with the LoRD God of Israel ?
25 For the Lord hath made Jordan a border be-
tween us and you; ye children of Reuben, and
children of Gad, ye have no part in the LoRD : so
shall your children make our children cease from
fearing the LoRD. 26 Therefore we said, Let us
now prepare to build us an altar, not for burnt-
offering, nor for sacrifice: 27 But that it may be
a witness between us and you, and our generations
after us, that we might do the service of the LORD
before him with our burnt-offerings, and with our
sacrifices, and with our peace-offerings; that your
children may not say to our children in time to
come, Ye have no part in the Lo RD. 28 Therefore
said we, that it shall be, when they should so say to
us, or to our generations in time to come, that we
may say again, Behold the pattern of the altar of
the Lo Ro, which our fathers made, not for burnt-
offerings, nor for sacrifices; but it is a witness be-
tween us and you. 29 God forbid that we should
rebel against the Lord, and turn this day from fol-
lowing the Lord, to build an altar for burnt-offerings,
for meat-offerings, or for sacrifices, beside the altar
of the Lord our God that is before his tabernacle.
We may suppose there was a general convention called of
the princes and great men of the separate tribes, to give au-
dience to these ambassadors; or, perhaps, the army, as it
came home, were still encamped together in a body, and not
yet dispersed ; however it was, there were enough to represent
the two tribes and a half, and to give their sense.
Their reply to the warm remonstrance of the ten tribes is
very fair and ingenuous. They do not retort their charge,
upbraid them with the injustice and unkindness of their
threatenings, or reproach them for their rash and hasty cen-
sures; but give them that soft answer which turns away wrath,
avoiding all those grievous words which stir up anger; they
demur not to their jurisdiction, nor plead that they were not
accountable to them for what they had done, nor bid them
mind their own business; but, by a free and open declaration
of their sincere intention in what they did, free themselves
from the imputation they were under, and set themselves right
in the opinion of their brethren ; to do which they only needed
to state the case, and put the matter in a true light.
I. Thev solemnly protest against any design to use this altar
for sacrifice or offering, and therefore were far from setting it
up in competition with the altar at Shiloh, or from entertain-
ing the least thought of deserting that. They had indeed set
up that which had the shape and fashion of an altar, but they
had not dedicated it to a religious use, had had no solemnity
of its consecration, and therefore ought not to be charged with
a design to put it to any such use. To gain credit to this pro-
testation, here is,
1. A solemn appeal to God concerning it, with which they
begin their defence, intending thereby to give glory to God
first, and then to give satisfaction to their brethren, v. 22.
(1.) A profound awe and reverence of God are expressed
in the form of their appeal ; The Lord God of gods, the Lord
God of gods, he knows. Or, as it might be read somewhat
closer to the original, The God of gods, Jehovah, the God of
gods, Jehovah, he knows ; which bespeaks his self-existence
and self-sufficiency, he is Jehovah, and has sovereignty and
supremacy over all beings and powers whatsoever, even those
that are called gods, or that are worshipped. This brief con-
fession of their faith would help to obviate and remove their
brethren’s suspicion of them, as if they intended to desert the
God of Israel, and worship other gods: how could they en-
tertain such a thought, who believed him to be God over all
Let us learn hence always to speak of God with reverence and
seriousness, and to mention his name with a solemn pause
Those who make their appeals to heaven with a slight, care-
less, “God knows ' " have reason to fear lest they take his
name in vain, for it is very unlike this here.
(2.) It is a great confidence of their own integrity, which
they express in the matter of their appeal. They refer the
controversy to the God of gods. whose judgment, we are sure,
is according to truth, such as the guilty have reason to dread,
Barone CHRIST, 1444.
JOSHUA, XXII. Reasons for building the altar.
and the upright to rejoice in. “If it be in rebellion or trans-
gression that we have built this altar, to confront the altar of
the Lord at Shiloh, to make a party, or to set up any new gods
or worships;” [1..] “ He knows it, p. 22. for he is perfectly
acquainted with the thoughts and intents of the heart, and
particularly with all inclinations to idolatry, Ps: xliv. 20, 21.
that is in a particular manner before him, we believe he knows
it, and we cannot by any arts conceal it from him.” §:
“Let him require it, as we know he will, for he is a jealous
God.” Nothing but a clear conscience would have thus im:
precated divine justice to avenge the rebellion, if there had
been any. Note, First, In every thing we do in religion, it
highly concerns us to approve ourselves to God in our in-
tegrity therein, remembering that he knows the heart. Second-
ly, When we fall under the censures of men, it is very com-
fortable to be able with a humble confidence to appeal to God
concerning our sincerity. See 1 Cor. iv. 3, 4. -
2. A sober apology presented to their brethren. Israel, he
shall know. Though the record on high, and the witness in
our bosoms, are principally to be made sure for us, yet there
is a satisfaction besides, which we owe to our brethren, who
doubt concerning our integrity, and which we should be ready
to give with meekness and fear. If our sincerity be known
to God, we should study likewise to let others know it by its
fruits, especially those, who, though they mistake us, yet show
a zeal for the glory of God, as the ten tribes here did. . . . .
3. A serious abjuration or renunciation of the design which
they were suspected to be guilty of. With this they conclude
their defence; v. 29. “God forbid that we should rebel against
the Lord, as we own we should, if we had set up this altar for
burnt-offerings; no, we abhor the thought of it. We have as
great a value and veneration for the altar of the Lord at Shiloh,
as any of the tribes of Israel have, and are as firmly resolved
to adhere to it, and constantly to attend it ; we have the same
concern that you have for the purity of God’s worship, and
the unity of his church ; far be it, far be it from us, to think
of turning away from following God.”
II. They fully explain their true intent and meaning in
building this altar; and we have all the reason in the world
to believe that it is a true representation of their design, and
not advanced now to palliate it afterward; as we have reason
to think that these same persons meant very honestly, when
they petitioned to have their lot on that side Jordan, though
then also it was their unhappiness to be misunderstood even
by Moses himself.
In their vindication they make it out, that the building of.
this altar was so far from being a step toward a separation
from their brethren, and from the altar of the Lord at Shiloh,
that, on the contrary, it was really designed for a pledge and
preservative of their communion with their brethren, and with
the altar of God, and a token of their resolution to do the ser-
vice of the Lord before him, v. 27. and to continue to do so.
1. They gave an account of the fears they had, lest, in pro-
Qess of time, their posterity, being seated at such a distance
from the tabernacle, should be looked upon and treated as
Strangers to the commonwealth of Israel, v. 24. it was for fear
of this thing, and the word signifies a great perplexity and
solicitude of mind which they were in, until they eased them-
selves by this expedient. As they were returning home, (and
We may suppose it was not thought of before, else they would
have made Joshua acquainted with their purpose,) some of
them in discourse started this matter, and the rest took the
hint, and represented to themselves and one another, a very
melancholy prospect of what might, probably, happen in
after-ages, that their children would be looked upon by the
other tribes as having no interest in the altar of God, and the
sacrifices there offered. Now indeed they were owned as bre-
thren, and were as welcome at the tabernacle as any other of
the tribes ;...but what if their children after them should be dis-
owned." They by reason of their distance, and the interposi-
tion of Jordan, which it was not easy at all times to pass and
repass, could not be so numerous and constant in their at-
tendance on the three yearly feasts as the other tribes, to make
a continual claim to the privileges of Israelites, and would
therefore be looked upon as inconsiderable members of their
church, and by degrees would be rejected as not members of
it at all, so shall your children, (who in their pride will be apt
to monopolize the privileges of the altar,) make our children
(who perhaps will not be so careful as they ought to be to keep
hold of those privileges) cease from fearing the Lord. Note,
(1.) They that are cut off from public ordinances, are likely
to lose all religion, and will by degrees cease from fearing the
Lord. Though the form and profession of godliness are kept
up by many without the life and power of it, yet the life and
£ower of it will not long be kept up without the form and pro-
fession of it. You take away grace, if you take away the
means of grace. (2.) They who have themselves found the
comfort and benefit of God’s ordinances, cannot but desire to
preserve and perpetuate the entail of them upon their seed,
and use all possible precautions that their children after them
may not be made to cease from following the Lord, or be looked
upon as having no part in him. • e -
2. The project they had to prevent this, v.26–28. “There-
fore to secure an interest in the altar of God to those who
shall come after us, and to prove their title to it, we said, Let
ws build an altar, to be a witness between us and you.” That
having this copy of the altar in their custody, it might be pro-
duced as an evidence of their right to the privileges of the
original. Every one that saw this altar, and observed it was
never used for sacrifice and offering, would inquire what was
the meaning of it, and this answer would be given to that in:
quiry, that it was built by those separate tribes, in token of
their communion with their brethren, and their joint-interest
with them in the altar of the Lord. Christ is the great Altar
that sanctifies every gift; the best evidence of our interest in
him will be the pattern of his Spirit in our hearts, and our con-
formity to him : if we can produce that, it will be testimony
for us, that we have a part in the Lord, and an earnest of our
perseverance in following him. §
30 And when Phinehas the priest, and the princes
of the congregation, and heads of the thousands of
Israel which were with him, heard the words that
the children of Reuben, and the children of Gad, and
the children of Manasseh, spake, it pleased them.
31 And Phinehas the son of Eleazar the priest saidº
unto the children of Reuben, and to the children of .
Gad, and to the children of Manasseh, This day we
perceive that the Lord is among us, because ye have
not committed this trespass against the LORD : now ye
have delivered the children of Israel Out of the hand
of the Lord. 32 And Phinehas the son of Eleazar
the priest, and the princes, returned from the chil-
dren of Reuben, and from the children of Gad, out
of the land of Gilead, unto the land of Canaan, to
the children of Israel, and brought them word again.
33 And the thing pleased the children of Israel ;
and the children of Israel blessed God, and did not
intend to go up against them in battle, to destroy the
land wherein the children of Reuben and Gad dwelt.
34 And the children of Reuben, and the children of
Gad, called the altar Ed; for it shall be a witness
between us that the LoRD is God.
We have here the good issue of this controversy, which, if
there had not been on both sides a disposition to peace, as
there was on both sides a zeal for God, might have been of ill
consequence; for quarrels about religion, for want of wisdom
and love, often prove the most fierce and most difficult to be
taken up. . . But these contending parties, when the matter was
fairly stated and argued, were so happy as to understand one
another very well, and so the difference was presently com-
promised. -
1. The ambassadors were exceedingly pleased, when the
separate tribes had given in a protestation of the innocency of
their intentions in building this altar. (1.) The ambassadors
did not call in question their sincerity in that protestation, did
not say, “You tell us you design it not for sacrifice and offer-
ing, but who can believe you? What security will you give us
that it shall never be so used ?” No, charity believes all things,
hopes all things, believes and hopes the best, and is very loth
to give the lie to any. - - -
2. They did not upbraid them with the rashness and un-
advisedness of this action ; did not tell them, “If you would
do such a thing, and with this good intention, yet you might
have had that respect for Joshua and Eleazar, as to have ad-
vised with them, or at least have made them acquainted with
it, and so have saved the trouble and expense of this em-
bassy.” But a little want of consideration and good manners
should be excused and overlooked in those who, we have
reason to think, mean honestly. (3.) Much less did they go
about to fish for evidence to make out their charge, because
they had once exhibited it, but were glad to have their mistake
rectified, and were not at all ashamed to own it. Proud and
peevish spirits, when they have past an unjust censure upon
their brethren, though never so much convincing evidence be
brought of the injustice of it, will stand to it, and can by no
BEFORE CHRIST, 1444.
Joshua's farewell address.
$1
Josh UA, XXIII.
sm-
means be persuaded to retract it. These ambassadors were not
so prejudiced ; their brethren’s vindication pleased them, v.
30. They looked upon their innocency as a token of God’s
presence, v. 31. especially when they found what was done
was so far from being an indication of their growing cool to
the altar of God, that, on the contrary, it was a fruit of their
zealous affection to it; Ye have delivered the children of Israel
out of the hand of the Lord, that is, “You have not, as we
feared, delivered them into the hand of the Lord, or exposed
them to his judgments, by the trespass we were jealous of.”
2. The congregation was abundantly satisfied, when their
ambassadors reported to them their brethren's apology for
what they had done. It should seem, they staid together, at
least by their representatives, until they heard the issue, v.
32. And when they understood the truth of the matter, it
pleased them, v. 33. and they blessed God. Note, Our
brethren’s constancy in religion, their zeal for the power of
godliness, and their keeping the unity of the Spirit in faith
and love, notwithstanding the jealousies conceived of them as
breaking the writy of the church, are things which we should
be very glad to be satisfied of, and should make the matter
both of our rejoicing and of our thanksgiving ; let God have
the glory of it, and let us take the comfort of it. Being thus
satisfied, they laid down their arms immediately, and were so
far from any thoughts of prosecuting the war they had been
meditating against their brethren, that we may suppose them
wishing for the next feast, when they should meet them at
Si, floh.
3. The separate tribes were gratified, and since they had a
mind to preserve among them this pattern of the altar of God,
though there was not likely to be that occasion for it which
they fancied, yet Joshua and the princes let them have their
humour, and did not give orders for the demolishing of it,
though there was as much reason to fear that it might in pro-
cess of time be an occasion of idolatry, as there was to hope
that ever it might be a preservation from idolatry. Thus did
the strong bear the infirmities of the weak. Only, care was taken
that they having explained the Ineaning of their altar, that it
was intended for no more than a testimony of their communion
with the altar at Shiloh, this explanation should be recorded,
which was done according to the usage of those times, by giv-
ing a name to it, signifying so much, v. 34. they called it Ed,
a witness, to that and no more.
stood in to God and Israel, and of their concurrence with the
rest of the tribes in the same common faith, that Jehovah he is
God, he and no other. It was a witness to posterity of their
care to transmit their religion pure and entire to them, and
would be a witness against them if ever they should forsake
God, and turn from following after him. - -
CHAP. XXIII.
In this and the following chapter we have two farewell-sermons, which
Joshua preached to the people of Israel a little before his death. Had
Æe designed to gratify the curiosity of succeeding ages, he would rather
Aave recorded the method of Israel's settlement in their new conquests,
their husbandry, manufactures, trade, customs, courts of justice, and the
constitutions of their infant commonwealth, which one would wish to be
informed of; but that which he intended in the registers of this book, was,
to entail on posterity a sense of religion and their duty to God; and
therefore, overlooking these things which are the usual subjects of a com-
"non history, he here transmits to his reader the methods he took to per-
stade Israel to be faithful to their covenant with their God, which might
*ave a good influence on the generations to come who should read those
Teasonings, as we may hope they had on that generation which then heard
them. In this chapter we have, I. A convention of the states called, v.
1, 2, probably, to consult about the common concerns of their land, and to
set in order that which, after some years' trial, being left to their pru.
dence, was found wanting. II. Joshua's speech to them at the opening,
or perhaps at the concluding, of the sessions, to hear which was the prin.
cigal design of their coming together. In it, 1. Joshua reminds them of
tufiat God had done for them, v. 3, 4, 9, 14. and what he was ready to do
yet further, v. 5, 10. , 2. He exhorts them carefully and resolutely to
persevere in their duty to God, v. 6, 8, 11. III. He cautions them
against all familiarily with their idolatrous inmates, v. 7. IP. He gives
them fair warning of the fºll consequences of it, if they should revolt
Jrom God and turn to idols, v. 12, 13, 15, 16. In all which he showed
himself zealous for his God, and jealous over Israel with a godly
jealousy. -
1 A ND it came to pass a long time after that the
LORD had given rest unto Israel from all
their enemies round about, that Joshua waxed old
and stricken in age. 2 And Joshua called for
all Israel, and for their elders, and for their heads,
and for their judges, and for their officers, and said
unto them, I am old and stricken in age: 3 And ye
have seen all that the Lord your God hath done
unto all these ºftons because of you: for the Lo RD
58
A witness of the relation they
.
your God is he that hath fought for you. . 4 Behold,
I have divided unto you by lot these nations that re-
main, to be an inheritance for your tribes, from Jor-
dan, with all the nations that I have cut off, even
unto the great sea westward. 5 And the LoRD your
God, he shall expel them from before you, and drive
them from out of your sight; and ye shall possess
their land, as the LoRD your God hath promised unto
you. 6 Be ye therefore very courageous, to keep
and to do all that is written in the book of the law of
Moses, that ye turn not aside therefrom to the right
hand or to the left; 7 That ye come not among
these nations, these that remain among you ; neither
make mention of the name of their gods, nor cause
to swear by them, neither serve them, nor bow your-
selves unto them: 8 But cleave unto the Lo RI
your God, as ye have done unto this day. 9 For the
LoRD hath driven out from before you great nations
and strong: but as for you, no man hath been able to
stand before you unto this day. 10 One man of you
shall chase a thousand : for the LoRD your God,
he it is that fighteth for you, as he hath promised
you. -
As to the date of this edict of Joshua's, -
I. No mention at all is made of the place where this general
assembly was held ; some think it was at Timnath-serah,
Joshua's own city, where he lived, and whence, being old, he
could not well remove : but it does not appear that he took so
much state upon him, therefore it is more probable this meet-
ing was at Shiloh, where the tabernacle of meeting was, and
to which place, perhaps, all the males that could, were now
come up to worship before the Lord, at one of the three great
feasts, which Joshua took the opportunity of, for the deliver-
ing of this charge to them. - -
II. There is only a general mention of the time when this
was done. . It was long after the Lord had given them rest, but
it is not said how long, v. 1. It was, 1. So long as that Israel
had time to feel the comforts of their rest and possessions in
Canaan, and to enjoy the advantages of that good land. 2.
So long as that Joshua had time to observe which way their
danger lay of being corrupted, namely, by their intimacy with
the Canaanites that remained, against which he is therefore
careful to arm them. -
III. The persons to whom Joshua made this speech, to all
Israel, even their elders, &c. So it might be read, v. 2. they
could not all come within hearing, but he called for all the
elders, that is, the privy-counsellors, which in later times
constituted the great Sanhedrim, the heads of the tribes, that
is, the noblemen and gentlemen of their respective countries,
the judges learned in the laws, that tried criminals and causes,
and gave judgment upon them—and, lastly, the officers or
sheriffs, who were intrusted with the execution of those judg-
ments. These Joshua called together, and, to them he ad-
dressed himself, 1. That they might communicate what he
said, or at least the sense and substance of it, to those under
them in their respective countries, and so this charge might be
dispersed through the whole nation. 2. Because if they
would be prevailed with to serve God and cleave to him, they,
by their influence on the common people, would keep them.
right. If great men be good men, they will help to make
many good. .
IV. Joshua's circumstances when he gave them this charge,
he was old and stricken in age, v. 1. probably, it was in the
last year of his life, and he lived to be one hundred and ten
years old, ch. xxiv. 29. And he himself takes notice of it, in
the first words of his discourse, v.2. when he began to be old,
some years ago, God reminded him of it, ch. xiii. 1. Thou art
old. But now that he did himself feel so much of the decays,
of age that he needed not to be told of it, he readily speaks of
it himself, I am old and stricken in age. He uses it, 1. As an
argument with himself to give them this charge, because be-,
ing old he could expect to be but a little while with them to
advise and instruct them, and therefore (as St. Peter speaks,
2 Pet. i. 13.) as long as he is in his tabernacle, he will take all
opportunities to put them in remembrance of their duty, know-
ing by the increasing infirmities of age, that he must shortly
put off this tabernacle, and desiring that after his decease they
might continue as good as they were now. When we see death
hastening towards us, that should quicken us to do the work
of life with all our might. 2. As an argument with them to
BEFORE CHRIST, 1427.
Joshua's farewell address.
JOSHUA, XXIII.
give heed to what he said. He was old and experienced, and
therefore to be the more regarded, for days should speak ; he
was grown old in their service, and had spent himself for their
good, and therefore was to be the more regarded by them.
He was old and dying, they would not have him long to preach
to them, therefore let them observe what he said now, and lay
it up in store for the time to come. - e
W. The discourse itself, the scope of which is to engage
them, if possible, them, and their seed after them, to perse-
were in the true faith and worship of the God of 1srael.
1. He puts them in mind of the great things God had done
for them, now in his days, and under his administration, for
here he goes no further back. And for the proof of this, he
appeals to their own eyes, v. 3. “ Ye have seen all that the
Lord your God has done, not what I have done, or what you
have done, we were only instruments in God’s hand, but what
God himself has done by me, and for you.” (1.) Many great
and mighty nations (as the rate of nations then went) were
driven out from as fine a country as any was at that time upon
the face of the earth, to make room for Israel. “You see
what he has done to these nations who were his creatures, the
work of his hands, and whom he could have made new crea-
tures, and fit for his service; yet see what destruction he has
made of them because of you, v. 3. how he has driven them out
from before you, v. 9. as if they were of no account with him,
though great and strong in comparison with you.” (2.) They
were not only driven out, (that they might have been, and yet
sent to some other country less rich, to begin a new plantation
there, suppose to that wilderness in which Israel had wander-
ed so long, and so they had only exchanged seats with them,)
but they were trodden down before them ; though they held
out against them with the greatest obstinacy that could be,
yet they were subdued before them, which made the possess-
ing of their land so much the more glorious to Israel, and so
much the more illustrious an instance of the power and good-
ness of the God of Israel, v. 3. “ The Lord your God has not
only led you, and fed you, and kept you, but he has fought
for you as a man of war,” by which title he was known among
them when he first brought them out of Egypt, Exod. xv. 3.
o clear and cheap were all their victories during the course
of this long war, that no man had been able to stand before them,
v. 9. that is, to make head against them, so as either to put
them in fear, create them any difficulty, or give any check to
the progress of their victorious arms. . In every battle they
carried the day, and in every siege they carried the city ;
their loss before Ai was upon a particular occasion, was in-
Considerable, and only served to show them on what terms
. with God ; but otherwise, never was army crowned
with such a constant uninterrupted series of successes, as the
armies of Israel were in the wars of Canaan. (3.) They had
not only conquered the Canaanites, but were put in full pos-
Session of their land, v. 4. “I have divided to you by lot these
nations, both those which are cut off, and those which remain,
not only that you may spoil and plunder them, and live at
discretion in them for a time, but to be a sure and lasting in-
heritance for your tribes. You have it not only under your
feet, but in your hands.” -
2. He assures them of God’s readiness to carry on, and
complete, this glorious work in due time. It is true, some of
the Canaanites did yet remain, and in some places were
strong and daring, but that should be no disappointment to
their expectations; when Israel was so multiplied as to be
able to replenish this land, God would expel the Canaanites
to the last man, provided Israel would pursue their advan-
tages, and carry on the war against them with vigour, v. 5.
“The Lord your God will drive them from out of your sight,
so that there shall not be a Canaanite to be seen in the land;
and even that part of the country which is yet in their hands,
ye shall possess.” If it were objected, that, the men of war
of the several tribes being dispersed to their respective coun-
tries, and the army disbanded, it would be difficult to get
them together when there was occasion to renew the war
upon the remainder of the Canaanites; in answer to that, he
tells them what little need they had to be in care about the
numbers of their forces, v. 10. One man of gow shall chase a
thousand, as Jonathan did, 1 Sam. xiv. 13. “Each tribe may
venture for himself, and for the recovery of its own lot, with.
gut fearing disadvantage by the disproportion of numbers;
for the Lord your God, whose all power is, both to inspirit
and to dispirit, and who has all creatures at his beck, he it
.# fighteth for you ; and how many do you reckon him
Or - -
3. He hereupon most earnestly charges them to adhere to
Wheir duty, to go on and persevere in the good ways of the
Lord wherein they were so well set out. He exhorts them,
written in the book of the law.”
their idols; never let Israelites admit such an oath.
(1.) To be very courageous, v. 6. “God fighteth for you
against your enemies, do you therefore behave yourselves vali-
antly for him. Keep and do with a firm resolution all that is
more than what they were already bound to. “. Keep with
care, do with diligence, and eye what is written with sin-
cerity.” • * ' ' ' -
(2.) To be very cautious. “Take heed of missing it, either
on the right hand, or on the left, for there are errors and ex-
| tremes on both hands. Take heed of running either into a
profane neglect of any of God’s institutions, or into a super-
stitious addition of any of your own inventions.” . They must
especially take heed of all approaches toward idolatry, the
sin to which they were first inclined, and would be most
tempted, v. 7. [1..] They must not acquaint themselves with
idolaters, nor come among them to visit them, or be present
at any of their feasts or entertainments, for they could not
Contract any intimacy, or keep up any conversation with
them, without danger of infection. [2.] They must not show
the least respect to any idol, nor make mention of the name
of their gods, but endeavour to bury the remembrance of
them in perpetual oblivion, that the worship of them may
never be revived ; let the very name of them be forgotten.
“Look upon idols as filthy detestable things, not to be named
without the utmost loathing and detestation.” The Jews
would not suffer their children to name swine's flesh, because
it was forbidden, lest the naming of it should occasion their
desiring of it; but if they had occasion to speak of it; they
must call it, that strange thing. It is pity, that among
christians the names of the heathen gods are so commonly
used, and made so familiar as they are, especially in plays
and poems: Let these mames which have been set up in
rivalship with God, be for ever loathed and lost. [3.] They
must not countenance others in showing respect to them.
They must not only not swear by them themselves, but they
He presses upon them no
must not cause others to swear by them, which supposes that
they must not make any covenants with idolaters, because
they, in the confirming of their covenants, would swear b
* g [4.]
They must take heed of these occasions of idolatry, lest by
degrees they should arrive at the highest step of it, which was
serving false gods, and bowing down to them, against the
letter of the second commandment.
(3.) To be very constant, v. 8. Cleave wmto the Lord your
God, that is, “delight in him, depend upon him, devote
yourselves to his glory, and continue to do so to the end, as
gou have done wrºto this day, ever since you came to Canaan ;”
for, being willing to make the best of them, he looks not so far
back as the iniquity of Peor. There might be many things
amiss among them, but they had not forsaken the Lord their
God, and it is in order to insinuate his exhortation to perse-
verance with the more pleasing power, that he praises them.
“Go on and prosper, for the Lord is with you while you are
with him.” Those that command, should commend ; the
way to make people better, is, to make the best of them.
“You have cleaved to the Lord unto this day, therefore go
on to do so, else you lose the praise and recompense of what
you have wrought. Your righteousness will not be mentioned
unto you, if you turn from it.” -
11 Take good heed therefore unto yourselves,
that ye love the Lord your God. 12 Else if ye do
in any wise go back, and cleave unto the remnant of
these nations, even these that remain among you, and
shall make marriages with them, and goin unto them,
and they to you ;
thorns in your eyes, until ye perish from off this
good land which the Lord your God hath given
you. 14 And, behold, this day I am going the way
of all the earth : and ye know in all your hearts,
and in all your souls, that not one thing hath failed
of all the good things which the LoRD your God
spake concerning you ; all are come to pass unto
you, and not one thing hath failed thereof. 15
Therefore it shall come to pass, that as all good
things are come upon you, which the Lord your
God promised you ; so shall the . Lord bring
upon you all evil things, until ". have destroyed
- 581 -
13 Know for a certainty that the
Lord your God will no more drive out any of these
nations from before you ; but they shall be snares
and traps unto you, and scourges in your sides, and
BeroRE CHRIST, 1427.
Joshua's farewell address.
JOSHUA, XXIV.
*
of. He tells them,
*-
you from off this good land which the Lo RD your
God hath given you. 16 When ye have transgressed
the covenant of the Lord your God, which he com-
manded you, and have gone and served other gods,
and bowed yourselves to them ; then shall the anger
of the Lord be kindled against you, and ye shall
perish quickly from off the good land which he hath
given unto you. -
Here, I. Joshua directs them what to do, that they might
persevere in religion, v. 11. Would we cleave to the Lord,
and not forsake him, 1. We must always stand upon our
guard, for many a precious soul is lost and ruined through
carelessness; “Take heed, therefore, take good heed to your-
selves, to your souls, (so the word is,) that the inward man be
kept clean from the pollutions of sin, and closely employed
in the service of God. God has given us precious souls, with
this charge, “Take good heed to them, keep them with all
diligence, above all keepings.” 2. Whāt we do in religion,
we must do from a principle of love, not by constraint or
from a slavish fear of God, but of choice and with delight.
“Love the Lord your God, and you will not leave him.”
II. He urges God’s fidelity to them as an argument why
they should be faithful to him, v. 14. “I am going the way
of all the earth, I am old and dying :” to die, is to go a jour-
ney, a journey to our long home ; it is the way of all the
earth, the way that all mankind must go, sooner or later.
Joshua himself, though so great and good a man, and one
that could so ill be spared, cannot be exempted from this
common lot. He takes notice of it here, that they might look
upon these as his dying words, and regard them accordingly.
Or thus, ‘‘ I am dying, and leaving you, me ye have not al-
ways, but if you cleave to the Lord, he will never leave you.”
Or thus, ‘‘Now that I am near my end, it is proper to look
back upon the years that are past ; and in the review, I find,
and ye yourselves know it in all your hearts, and in all your
souls, by a full conviction on the clearest evidence, and the
thing has made an impression upon you,” (that knowledge
does us good, which is seated, not in the head only, but in the
heart and soul, and with which we are duly affected,) “ye
know that not one thing hath failed, of all the good things
which the Lord spake concerning you ;” (and he speaks a great
many;) see ch. xxi. 45. God had promised them victory,
rest, plenty, his tabernacle among them, &c. and not one thing
had failed of all he had promised. “Now,” said he, “ has
God been thus true to you ? Be not you false to him.” It is
the apostle's argument for perseverance, Heb. x. 23. He is
faithful that has promised. . +.
II. He gives them fair warning, what would be the fatal
consequences of apostasy, v. 12, 13, 15, 16. “If you go back,
know for a certainty it will be your ruin.” Observe,
1. How he describes the apostasy which he warns them
against. The steps of it would be, v. 12. growing intimate
with idolaters, who would craftily wheedle them, and insinuate.
themselves into their acquaintance, now that they were be-
come lords of the country, to serve their own ends. The
next step would be intermarrying with them, drawn to it by
their artifices, who would be glad to bestow their children
upon these wealthy Israelites. . And the consequence of that
would be, p. 16. serving their gods, (which were pretended to
be the ancient deities of the country,) and bowing down to
them. Thus the way of sin is down-hill, and those who have
fellowship with sinners, cannot avoid having fellowship with
sin. ,This he represents, (1.) As a base and shameful deser-
tion ; “it is going back from what you have so well begun,”
v. 12. (2.) As a most perfidious breach of promise, v. 16.
“ It is a transgression of the covenant of the Lord your God,
which he commanded you, and which you yourselves set your
hand to.” Other sins were transgressions of the law God
commanded them, but this was a transgression of the covenant
that he commanded them, and amounted to a breach of the
relation between God and them, and a forfeiture of all the
benefits of the covenant.
2. How he describes the destruction which he warns them
g & 1.) That these remainders of the Canaan-
ites, if they should harbour them, and indulge them, and join
in affinity with them, would be snares and traps to them, both
to draw them to sin, (not only to idolatry, but to all immora-
lities, which would be the ruin, not only of their virtue, but
of their wisdom and sense, their spirit and honour,) and also
to draw them into foolish bargains, unprofitable projects, and
all manner of inconveniences; and having thus by under-
hand practices decoyed them into one mischief or other, so as
i0 galn advantasºainst them, they would then act more
their wickedness had not thrown themselves out of it.
they served other gods. -
Abraham from the other side of the flood, and led
openly, and be scourges wm their sides, and thorns in their eyes,
would perhaps kill, or drive away their cattle, burn or steak
their corn, alarm or plunder their houses, and would by all
ways possible be vexatious to them : for, whatever pretences
of friendship they might make, a Canaanite, unless proselyted.
to the faith and worship of the true God, would in every age
hate the very name and sight of an Israelite. See how the
punishment would be made to answer the sin, nay, how the
sin itself would be the punishment. (2.) That the anger of
the Lord would be kindled against them. Their making
leagues with the Canaanites, would not only give them the
opportunity of doing them a mischief, and be the fostering of
snakes in their bosoms, it would likewise provoke God to be-
come their enemy, and would kindle the fire of his displeasure
against them. (3.) That all the threatenings of the word
would be fulfilled, as the promises had, for the God of eternal
truth is faithful to both, v. 15. “As alº good things have
come upon you according to the promise, so long as you have
kept close to God, so all evil things will come upon you ac-
cording to the threatening, if you forsake him.” Moses had
set before them good and evil; they had experienced the good,
and were now in the enjoyment of it, and the evil would as
certainly come, if they were disobedient. As God’s promises
are not a fool's paradise, so his threatenings are not bugbears.
(4.) That it would end in the utter ruin of their church and
nation, as Moses had foretold. This is three times mentioned
here. Your enemies will vex you writil ye perish from off this
good land, v. 13. Again, “God will plague you until he have
destroyed you from off this good land, v. 15. Heaven and
earth will concur to root you out. ...So that, v. 16... ye shall
perish from off the good land.” . It will aggravate their perdi-
tion, that the land from which they shall perish, is a good
land, and a land, which God himself had given them, and
which therefore he would have secured to them, if **.
U1S
the goodness of the heavenly Canaan, and the free and future
grant God has made of it, will aggravate the misery of those
that shall for ever be shut out and perish from it. Nothing
will make them see how wretched they are, so much as to see
how happy they might have been. Joshua thus sets before
them the fatal consequences of their apostasy, that, knowing
the terror of the Lord, they might be persuaded with purpose of
heart to cleave to him.
CHAP, XXIV.
This chapter concludes the life and reign of Joshua, in which we have, I.
The great care and pains he took to confirm the people of Israel in the
true faith and worship of God, that they might, after his death, perse-
were therein. In order to this, he called another general assembly of the
heads of the congregation of Israel, v. 1; and dealt with them, l. By
way of narrative, recounting the great things God had done for them and
their fathers, v. 2–13. 2. By way of charge to them, in consideration
thereof, to serve God, v. 14. 3. By way of treat? with them, wherein
he aims to bring them, (i.) To make religion their deliberate choice ;
and they did so, with reasons for their choice, v. 15–18. (2.) To make
tt their determinate choice, and to resolve to adhere to it, v. 19–24. 4.
By way of covenant upon that treaty, v.25–28. II. The conclusion.
of this history, with, 1. The death and burial of Joshua, v. 29, 30. and
Eleazar, v. 33. and the mention of the burial of Joseph's bones upon that
occasion, v. 32. 2. A general account of the state of Israel at that
time, v. 31.
| A’s. Joshua gathered all the tribes of Israel to
- Shechem, and called for the elders of Israel,
and for their heads, and for their judges, and for
their officers; and they presented themselves before
God. 2 And Joshua said unto all the people, Thus
saith the Lord God of Israel, Your fathers dwelt on
the other side of the flood in old time, even Terah the
father of Abraham, and the father of Nachor: and
3 And I took your father
him throughout all the land of Canaan, and multi-
plied his seed, and gave him Isaac. 4 And I gave
unto Isaac, Jacob and Esau : and I gave unto Esau
mount Seir, to possess it: but Jacob and his chil-
dren went down into Egypt. 5 I sent Moses also
and Aaron, and I plagued Egypt, according to that
which I did among them: and afterward I brought
you out. 6 And I brought your fathers out of Egypt:
and ye came unto the sea; and the Egyptians pur-
sued after your fathers with chariots and horsemen
unto the Red sea. 7 And when they cried unto the
LoRD, he put darkness between you and the Egyp-
IREFORE CHRIST, 1427.
Joshua's farewell address.
Josh UA, XXIV.
tians, and brought the sea upon them, and covered
them : and your eyes have seen what I have done in
Egypt: and ye dwelt in the wilderness a long season.
8 And I brought you into the land of the Amorites,
which dwelt on the other side Jordan; and they
fought with you: and I gave them into your hand,
that ye might possess their land; and I destroyed
them from before you. 9 Then Balak the son of
Zippor, king of Moab, arose and warred against
Israel, and sent and called Balaam the son of Beor
to curse you : 10 But I would not hearken unto Ba-
laam; therefore he blessed you still: so I delivered
you out of his hand. 11 And ye went over Jordan,
and came unto Jericho: and the men of Jericho
fought against you, the Amorites, and the Perizzites,
and the Canaanites, and the Hittites, and the Gir-
gashites, and the Hivites, and the Jebusites; and I
delivered them into your hand. 12 And I sent the
hornet before you, which drave them out from before
you, even the two kings of the Amorites; but not
with thy sword, nor with thy bow. 13 And I have
given you a land for which ye did not labour, and
cities which ye built not, and ye dwell in them; of
the vineyards and oliveyards which ye planted not,
do ye eat. , 14 Now therefore fear the Lord, and
serve him in sincerity and in truth: and put away
the gods which your fathers served on the other side
of the flood, and in Egypt ; and serve ye the Lo R.D.
Joshua thought he had taken his last farewell of Israel, in
the solemn charge he gave them in the foregoing chapter, when
he said, I go the way of all the earth ; but God graciously con.
tinuing his life longer than he expected, and renewing his
strength, he was desirous to improve it for the good of Israel :
he did not say, “I have taken my leave of them once, and let
that serve ;” but, having yet a longer space given him, he
Summons them together again, that he might try what more he
could do to engage them for God. Note, We must never
think our work for God done, till our life is done ; and if he
lengthen out our days beyond what we thought, we must con-
clude it is because he has some further service for us to do.
The assembly is the same with that in the foregoing chapter,
the elders, heads, judges, and officers of Israel, v. 1. But it is
here made something more solemn than it was there.
I. The place appointed for their meeting is Shechem, not
only because that lay nearer to Joshua than Shiloh, and there-
fore more convenient now that he was infirm and unfit for
travelling, but because it was the place where Abraham, the
first trustee of God’s covenant with this people, settled at his
coming to Canaan, and where God appeared to him, Gen. xii.
6, 7. and near which stood mount Gerizim and Ebal, where
the people had renewed their covenant with God at their first
coming into Canaan, Josh. viii. 30. Of the promises God
had made to their fathers, and of the promises they them-
. had made to God, this place might serve to put them in
In 111C1.
II. They presented themselves, not only before Joshua, but
before God, in this assembly; that is, they came together in a
solemn religious manner, as into the special presence of God,
and with an eye to him speaking to them by Joshua ; and, it
is probable, the service began with prayer. It is the conjec-
ture of interpreters, that upon this great occasion, Joshua
ordered the ark of God to be brought by the priests to Shechem,
which, they say, was about ten miles from Shiloh, and to
be set down in the place of their meeting, which is therefore
called, p. 26. the sanctuary of the Lord, the presence of the
ark making it so at that time; and this was done to grace the
Solemnity, and to strike an awe upon the people that attend-
ed. We have not now any such sensible tokens of the divine
presence, but are to believe that where two or three are gathered
together in Christ’s name, he is as really in the midst of them,
as God was where the ark was, and they are indeed presenting
themselves before him. -
III. Joshua spake to them in God’s name, and as from him,
in the language of a prophet, v. 2. “ Thus saith the Lord,
Jehovah, the great God, and the God of Israel, your God in
covenant, whom therefore you are bound to hear and give
heed to.” Note, The word of God is to be received by us as
bis, whoever is the messenger that brings it, whose greatness
cannot add to it, nor his meanness diminish from it."
His sermon consists of doctrine and application. . .
1. The doctrinal part is a history of the great things God
had done for his people, and for their fathers before them.
God by Joshua recounts the marvels of old ; “I did so and
so.” They must know and consider, not only that such and
such things were done, but that God did them. It is a series
of wonders that is here recorded, and perhaps many more
were mentioned by Joshua, which for brevity’s sake are here
omitted. See what God had wrought ; (1.) He brought Abra-
ham out of Ur of the Chaldees, v.2, 3. He and his ancestors
had served other gods there, for it was the country in which,
though celebrated for learning, idolatry, as some think, had
its rise; there the world by wisdom knew not God. Abraham,
who afterward was the friend of God, and the great favourite
of heaven, was bred up in idolatry, and lived long in it, till
God by his grace snatched him as a brand out of that burning.
Let them remember that rock out of which they were hewn,
and not relapse into that sin from which their fathers by a
miracle of free grace were delivered “I took him,” says
God, “ else he had never, come out of that sinful state.”
Hence Abraham’s justification is made by the apostle an in-
stance of God’s justifying the ungodly, Rom. iv. 5 (2.) He
brought him to Canaan, and built up his family, led him
through the land to Shechem, where they now were, multi-
plied his seed by Ishmael, who begat twelve princes, but at
last gave him Isaac the promised son, and in him multiplied
his seed. When Isaac had two sons, Jacob and Esau, God
provided an inheritance for Esau eisewhere in mount Seir,
that the land of Canaan might be reserved entire for the seed
of Jacob, and the posterity of Esau might not pretend to a
share in it. (3.) He delivered the seed of Jacob out of Egypt
with a high hand, v. 5, 6. and rescued them out of the hands
of Pharaoh and his host at the Red sea, v. 6, 7... The same
waters were the Israelites’ guard, and the Egyptians’ grave ;
and this in answer to prayer; for though we find in the story
that they in that distress murmured against God, Exod. xiv
11, 12. notice is here taken of their crying to God ; he gracious
ly accepted those that prayed to him, and overlooked the folly
of those that quarrelled with him. (4.) He protected them in
the wilderness, where they are here said, not to wander, but
to dwell for a long season, v. 7. So wisely were all their mo-
tions directed, and so safely were they kept, that even there
they had as certain a dwelling-place, as if they had been in a
walled city. . (5.) He gave them the land of the Amorites, on
the other side Jordan, v. 8. and there defeated the plot of
Balak and Balaam against them, so that Balaam could not
curse them, as he desired, and therefore Balak durst not fight
them, as he designed, and, because he designed it, is here said
to do it. The turning of Balaam’s tongue to bless Israel, when
he intended to curse them, is often mentioned as an instance
of the divine power put forth in Israel’s favour, as remarkable
as any other, because in 1t God proved (and does still, more
than we are aware of) his dominion over the powers of dark-
ness, and over the spirits of men. (6.) He brought them safe-
Iy and triumphantly into Canaan, delivered the Canaanites
into their hand, v. 11. sent hornets before them, when they were
actually engaged in battle with the enemy, which with their
stings tormented them, and with their noise terrified them, so
that they became a very easy prey to Israel. These dreadful
swarms first appeared in their war with Sihon and Og, the two
kings of the Amorites, and afterward in their other battles, v.
12. God had promised to do this for them, Exod. xxiii. 27,
28. And here Joshua takes notice of the fulfilling of that
promise. See Exod. xxiii. 27, 28. Deut. vii. 20. These
hornets, it should seem, annoyed the enemy more than the
artillery of Israel, therefore he adds, not with thy sword nor
bow. It was purely the Lord’s doings. Lastly, They were now
in the peaceable possession of a good land, and lived comfort-
ably upon the fruit of other people's labour, v. 13. -
2. The application of this history of God’s mercies to them,
is by way of exhortation, to fear and serve God, in gratitude
for his favour, and that it might be continued to them, v. 14.
Now therefore, in consideration of all this, (1.) “Fear the
Lord, the Lord and his goodness, Hos. iii. 5. Reverence a
God of such infinite power, fear to offend him, and to forfeit
his goodness. Keep up an awe of his majesty, a deference to
his authority, a dread of his displeasure, and a continual re-
gard to his all-seeing eye upon you.” (2.) “Let your prac-
tice be consonant to this principle, and serve him, both by the
outward acts of religious worship, and every instance of obe-
dience in your whole conversation, and this, in sincerity and
truth, with a single eye and an upright heart, and inward
impressions, answerable to outward expressions.” That is the
truth in the inward part, which God requires, Ps. li. 6. For .
what good will it do us to dissemble withºgod that searches .
BEFORE CHRIST, 1427.
JOSHU A, XXIV. Joshua's covenant with the people.
the heart "... (3.) Put away, the strange gods, both Chaldean
and ºxyptian idols, for those they were most in danger of re-
volt ng to. It should seem by this charge, which is repeated,
v. 23. that there were some among them, that privately kept
in their closets the images or pictures of these dunghill-deities,
which came to their hands from their ancestors, as heir-looms
of their families, though, it may be, they did not worship
them ; these Joshua earnestly urges them to throw away.
‘‘ Deface them, destroy them, lest you be tempted to serve
them.” Jacob pressed his household to do this, and at this
very place ; for when they gave him up the little images they
had, he buried them winder the oak which was by Shechem, Gen.
xxxv. 2, 4. Perhaps the oak mentioned here, v. 26. was
the same oak, or another in the same place, which might be
. called the oak of reformation, as there were idolatrous
Oak S.
15 And if it seem evil unto you to serve the Lord,
choose you this day whom ye will serve; whether
the gods which your fathers served, that were on the
other side of the flood, or the gods of the Amorites,
in whose land ye dwell: but as for me and my house,
we will serve the Lord. 16 And the people an-
swered and said, God forbid that we should forsake
the LoRD, to serve other gods. 17 For the Lord
our God, he it is that brought us up, and our fa-
thers, out of the land of Egypt, from the house of
bondage, and which did those great signs in our
sight, and preserved us in all the way wherein we
went, and among all the people through whom we
passed: 18 And the Lord drave out from before us
all the people, even the Amorites which dwelt in the
land: therefore will we also serve the Lord ; for he
is our God. 19 And Joshua said unto the people,
Ye cannot serve the Lord : for he is an holy God;
he is a jealous God; he will not forgive your trans-
gressions nor your sins. 20 If ye forsake the Lord,
and serve strange gods, then he will turn and do you
hurt, and consume you, after that he hath done you
good. 21 And the people said unto Joshua, Nay,
but we will serve the Lord. 22 And Joshua said
unto the people, Ye are witnesses against yourselves
that ye have chosen you the Lord, to serve him.
And they said, We are witnesses. 23 Now there-
fore put away, said he, the strange gods which are
among you, and incline your heart unto the Lo RD
God of Israel. 24 And the people said unto Joshua,
The LORD Our God will we serve, and his voice will
we obey. 25 So Joshua made a covenant with the
people that day, and set them a statute and an or—
dinance in Shechem. 26 And Joshua wrote these
words in the book of the law of God, and took a great
stone, and set it up there under an oak, that was by
the sanctuary of the Lord. 27 And Joshua said
unto all the people, Behold, this stone shall be a
witness unto us; for it hath heard all the words of
the LORD which he spake unto us: it shall be there-
fore a witness unto you, lest ye deny your God. 28
So Joshua let the people depart, every man unto his
inheritance. . .
Never was any treaty carried on with better management,
nor brought to a better issue, than this of Joshua’s with the
people, to engage them to serve God: the manner of his deal-
ing with them shows him to be in earnest, and that his heart
was much upon it, to leave them under all possible obliga-
tions to cleave to Him, particularly the obligation of a choice,
- and of a covenant. * •
I. Would it be any obligation upon them, if they made the
service of God their choice—he here puts them to their choice;
not as if it were antecedently indifferent whether they served
God or no, or as if they were at their liberty to refuse his ser-
vice, but because it would have a great influence upon their
perseverance in religion, if they embraced it with the reason of
men, and with the resolution of men. These two things he
here brings them to.
. l. He brings thern to embrace their religion rationally and
intelligently, for .àa reasonable service. The will of man is
family will stedfastly adhere to the God of Israel.
apt to glory in its native liberty, and, in a jealousy for the
honour of that, adheres with most pleasure to that which is
its own choice, and is not imposed upon it; therefore it is
God’s will that this service should be, not our chance, or a
force upon us, but our choice. Accordingly, r
(l.) Joshua fairly puts the matter to their choice, v. 15.
Where, [1..] He proposes the candidates that stand for the
election. The LoRD, Jehovah, on one side, and on the other
side, either the gods of their ancestors, which would pretend to
recommend themselves to those that were fond of antiquity, and
that which was received by tradition from their fathers, or the
gods of their neighbours, the Amorites, in whose land they dwelt,
which would insinuate themselves into the affections of those
that were complaisant and fond of good fellowship. [2.J He
supposes there were those to whom, upon some account or
other, it would seem evil to serve the Lord. There are preju-
dices and objections which some people raise against religion,
which, with those that are inclined to the world and the flesh,
have great force. It seems evil to them, hard and unreason-
able, to be obliged to deny themselves, mortify the flesh, take
up their cross, &c. But being in a state of probation, it is fit
there should be some difficulties in the way, else there were
no trial. [3.]. He refers it to themselves, “Choose, you whom
ge will serve, choose this day, now that the matter is laid thus
plainly before you, speedily bring it to a head, and do not stand
hesitating.” Elijah, long after this, referred the decision of
the controversy between Jehovah and Baal to the consciences
of those with whom he was treating, 1 Kings xviii. 21. Joshua's
putting of the matter here to this issue, plainly intimates two
things, First, That it is the will of God we should every one of
us make religion our serious and deliberate choice. Let us
State the matter impartially to ourselves, weigh things in an
even balance, and then determine for that which we find to be
really true and good. Let us resolve upon a life of serious
godliness, not merely because we know no other way, but be-
cause really, upon search, we find no better. Secondly, That
religion has so much self-evident reason and righteousness on
its side, that it may safely be referred to every man that allows
himself a free thought, either to choose or refuse it; for the
merits of the cause are so plain, that no considerate man can
do otherwise but choose it. The case is so clear that it deter-
mines itself. Perhaps Joshua designed, by putting them to
their choice, thus to try if there were any among them, who,
upon so fair an occasion given, would show a coolness and in-
difference toward the service of God ; whether they would de-
sire time to consider and consult their friends, before they
gave in an answer; that if any such should appear, he might
Set a mark upon them, and warn the rest to avoid them. [4.]
He directs their choice in this matter, by an open declaration
of his own resolutions. “But as for me and my house, what-
ever you do, we will serve the Lord, and I hope you will all be
of the same mind.” Here he resolves, First, For himself; As
for me, I will serve the Lord. Note, The service of God is
nothing below the greatest of men; it is so far from being a
diminution and disparagement to princes and those of the first
rank to be religious, that it is their greatest honour, and adds
the brightest crown of glory to them. Observe how positive
he is, “I will serve God.” It is no abridgment of our liberty
to bind ourselves with a bond to God. Secondly, For his
house, that is, his family, his children, and servants, such as
were immediately under his eye and care, his inspection and
influence. Joshua was a ruler, a judge in Israel, yet he will
not make his necessary application to public affairs an excuse
for the neglect of family-religion. Those that have the charge
of many families, as magistrates, and ministers, must take
Special care of their own, 1 Tin. iii. 4, 5. I and my house will
serve God.
1. “Not my house, without me.” He would not engage
them to that work, which he would not set his own hand to.
As some who would have their children and servants good,
but will not be so themselves; that is, they would have them
go to heaven, but intend to go to hell themselves. 2. “ Not
I, without my house.” He supposes he might be forsaken by
his people, but in his house, where his authority was greater,
and more immediate, there he would overrule. Note, When
we cannot bring as many as we would to the service of God,
we must bring as many as we can, and extend our endeavours
to the utmost sphere of our activity; if we cannot reform the
land, let us put away iniquity far from our own tabernacle.
3. ** First, I, and then my house.” Note, Those that lead
and rule in other things, should be first in the service of God,
and go before in the best things. , Lastly, he resolves to do
this, whatever others did. Though all the families of Israel
should revolt from God, and serve idols, yet Joshua * .
Note,
|T3EFoRE CHRIST, 1427.
Joshua's farewell address.
JOSEIUA, XXIV.
Those that resolve to serve God, must not mind being singular
in it, nor be drawn by the crowd to forsake his service.
Those that are bound for heaven, must be willing to swim
†. the stream, and must not do as the most do, but as the
best do. -
(2.) The matter being thus put to their choice, they imme-
diately determine it by a free, rational, and intelligent de-
claration, for the God of Israel, against all competitors what-
soever, v. 16–18. Here, [1..] They concur with Joshua in
this resolution, being influenced by the example of so great a
man, who had been so great a blessing to them, v. 18. We also
will serve the Lord. See how much good great men might do,
if they were but zealous in religion, by their influence on
their inferiors. [2.] They startle at the thought of apostatiz-
ing from God, v. 16. God forbid 1 the word intimates the
greatest dread and detestation imaginable; “Far be it, far be
it from us, that we or ours should ever forsake the Lord to
serve other gods. We must be lost to all sense of justice, gra-
titude, and honour, ere we can harbour the least thought of
such a thing.” Thus must our hearts rise against all tempta-
tions to desert the service of God: Get thee behind me, Satan.
[3] They give very substantial reasons for their choice, to
show that they did not make it purely in compliance to Joshua,
but from a full conviction of the reasonableness and equity of
it. They make this choice for, and in consideration, First,
Of the many great and very kind things God had done for
them, bringing them out of Egypt through the wilderness into
Canaan, v. 17, 18. Thus they repeat to themselves Joshua’s
serinon, and then express their sincere compliance with the
intentions of it. Secondly, Of the relation they stocã in to
God, and his covenant with them, “We will serve the lord,
v. 18. for he is our God, who has graciously engaged himself
by promise to us, and to whom we have by solemn vow en-
gaged ourselves.” -
2. He brings them to embrace their religion resolutely, and
to express a full purpose of heart to cleave to the Lord. Now
that he has them in a good mind, he follows his blow, and
drives the nail to the head, that it might, if possible, be a nail
in a sure place. Fast bind, fast find.
(1.) In order to this he sets before them the difficultles of
religion, and that in it, which might be thought discouraging,
v. 19, 20. Ye cannot serve the Lord, for he is a holy God, or as
it is in the Hebrew, he is the holy Gods, intimating the mystery
of the Trinity, three in one ; holy, holy, holy, holy Father,
holy Son, holy Spirit. He will not forgive. And if ye forsake
him, he will do you hurt. Certainly Joshua does not intend
hereby to deter them from the service of God, as impracticable
and dangerous. But, [i.] He perhaps intends to represent
here the suggestions of seducers, who tempted Israel from their
God, and from the service of him, with such insinuations as
these ; that he was a hard master, his work impossible to be
done, and he not to be pleased, and if displeased, implacable
and revengeful; that he would confine their respects to him-
self only, and would not suffer them to show the least kindness
for any other, and that herein he was very unlike the gods of
the nations, which were easy, and neither holy nor. jealous.
It is probable that this was then commonly objected against
the Jewish religion, as it has all along been the artifice of
Satan ever since he tempted our first parents, thus to misre-
present God and his laws as harsh and severe; and Joshua
by his tone and manner of speaking might make them perceive
he intended it as an objection, and would put it to them how
they would keep their ground against the force of it. Or,
É. He thus expresses his godly jealousy over them, and his
ear concerning them, that, notwithstanding the professions
they now made of zeal for God and his service, they would
afterward draw back, and if they did, they would find him just
and jealous to avenge it. Or, [3] He resolves to let them
know the worst of it, and what strict terms they must expect
to stand upon with God, that they might sit down and count
the cost. “.. Ye cannot serve the Lord, except you put away
all other gods, for he is holy and jealous, and will by no means
admit a rival, and therefore you must be very watchful and
careful, for it is at your peril, if you desert his service; better
you had never known it.” Thus though our Master has as-
sured us that his yoke is easy, yet lest, upon the presumption
of that, we should grow remiss and careless, he has also told
us that the gate is strait, and the way marrow, that leads to
life, that we may therefore strive to enter, and not seek only.
“You cannot serve God and mammon ; therefore if you resolve
to serve God, you must renounce all competitors with him.
You cannot serve God in your own strength, nor will he for-
ive your transgressions for any righteousness of your own ;
ut all the seed of Israel must be justified and must glory in the
Lord alone, as their righteousness and strength, Isa. Xlv.24, 25.
VoI. I. 4 F
—-º
They must therefore come off from all confidence in their own
sufficiency, else their purposes would be to no purpose. Or,
[4] Joshua tha§ urges on them the seeming discouragements
which lay in their way, that he might sharpen their resolu-
tions, and draw from them a promise yet more express and
solemn, that they would continue faithful to God and their
religion. He draws it from them that they might catch at it
the more earnestly, and hold it the faster.
(2.) Notwithstanding this statement of the difficulties of
religion, they declared a firm and fixed resolution to continue
and persevere therein, v. 21. “ Nay, but we will serve the
Lord, we will think never the worse of him for his being a
holy and jealous God, nor for his confining his servants to
worship himself only. Justly will he consume them that for-
sake him, but we never will forsake him ; not only we have
a good mind to serve him, and we hope we shall, but we are
at a point, we cannot bear to hear any entreaties to leave him,
or to turn from following after him, Ruth i. 16. in the strength
of divine grace we are resolved that we will serve the Lord.”
This resolution they repeat with an explication, v.24. “The
Lord our God will we serve, not only be called his servants,
and wear his livery, but our religion shall rule us in every
thing, and his voice will we obey.” And in vain do we call him
Master and Lord, if we do not the things which he saith, Luke
vi. 46. This last promise they make in answer to the charge
Joshua gave them, v. 23. that, in order to their perseverance,
they should, [1..] Put away the images and relics of the
strange gods, and not keep any of the tokens of those other
lovers in their custody, if they resolved their Maker should be
their Husband; they promise, in this, to obey his voice. [2.]
That they should incline their hearts to the God of Israel, use
their authority over their own hearts to engage them for God,
not only to set their affections upon him, but to settle them
so. These terms they agree to, and thus, as Joshua explains
the bargain, they strike it, The Lord our God will we serve.
II. The service of God being thus made their deliberate
choice, Joshua binds them to it by a solemn covenant, v. 25.
Moses had twice publicly ratified this covenant between God
and Israel, at mount Sinai, Exod. xxiv. and in the plains of
Moab, Deut. xxix. 1. Joshua had likewise done it once, ch.
viii. 31, &c. and now the second time. It is here called a
statute and an ordinance, because of the strength and perpetuity
of its obligation; and because even this covenant bound them
to no more than what they were antecedently bound to by
the divine command. .
Now, to give it the formalities of a covenant, 1. He calls
witnesses, no other than themselves, p. 22. . Ye are witnesses
that ye have chosen the Lord ; he promises himself that they
would never forget the solemnities of this day, but if hereafter
they should break this covenant, he assures them that the pro-
fessions and promises they had now made, would certainly
rise up in judgment against them, and condemn them ; and
they agreed to it, “We are witnesses; let us be judged out of
our own mouths, if ever we be false to our God.” 2. He put
it in writing, and inserted it, as we find it here, in the sacred
canon; he wrote it in the book of the law, v. 26. in that original
which was laid up in the side of the ark, and from thence,
probably, it was transcribed into the several copies which the
princes had for the use of each tribe. There it was written,
that their obligation to religion by the divine precept, and that
by their own promise, might remain on record together. 3. .
He erected a memorandum of it, for the benefit of those who
perhaps were not conversant with writing, v.26, 27. He set
up a great stone under an oak, as a monument of this covenant,
and perhaps wrote an inscription upon it, (by which stones
are made to speak,) signifying the intention of it... When he
says, It had heard what was past, he tacitly upbraids the peo;
ple with the hardness of their hearts, as if this stone had heard
to as good purpose as some of them ; and if they should forget
what was now done, this stone would so far preserve the re;
membrance of it, as to reproach them for their stupidity and
carelessness, and be a witness against them. . g
The matter being thus settled, Joshua dismissed this assem.
bly of the grandees of Israel, v. 28. and took his last leave of
them, well satisfied in having done his part, by which he had
delivered his soul; if they perished, their blood would be
upon their own heads. -
29 And it came to pass after these things, that
Joshua the son of Nun, the servant of the LoRD,
died, being an hundred and ten years old. .30 And
they buried him in the border of his inheritance in
Timnath-serah, which is in mount Ephraim, on the
north side of the hill of Gaash. 31 A." Israel served
Barone CHRIST, 1427.
Death of Joshua and Eleazar.
JOSHUA, XXIV.
er--------
the Lord all the days of Joshua, and all the days
of the elders that overlived Joshua, and which had
known all the works of the Lo Ro, that he had done
for Israel. 32 And the bones of Joseph, which the
children of Israel brought up out of Egypt, buried
they in Shechem, in a parcel of ground which Ja-
cob bought of the sons of Hamor, the father ºf She-
chem, for an hundred pieces of silver: and it be-
came the inheritance of the children of Joseph. 33
And Eleazar, the son of Aaron, died ; and they
buried him in a hill that pertained to Phinehas his
son, which was given him in mount Ephraim.
This book, which began with triumphs, here ends with fune-
rals, by which all the glory of man is stained.
1. Here is Joseph buried, v. 32.
dred years before in Egypt, but gave commandment concerning
his bones, that they should not rest in their grave until Israel
had rest in the land of promise ; now, therefore, the children
of Israel, who had brought this coffin full of bones with them
out of Egypt, carried it along with them in all their marches
through the wilderness, (the two tribes of Ephraim and Ma-
nasseh, it is probable, taking particular care of it,) and kept
it in their camp till Canaan was perfectly reduced, now at
last they deposited it in that piece of ground which his father
gave him near Shechem, Gen. xlviii. 22. Probably, it was
upon this occasion that Joshua called out for all Israel to
meet him at Shechem, (v. 1.) to attend Joseph’s coffin to the
grave there ; so that the sermon in this chapter served both
for Joseph’s funeral sermon, and his own farewell sermon ;
and if it was, as is supposed, in the last year of his life, the
occasion might very well remind him of his own death being
at hand, for he was now just at the same age that his illustri-
ous ancestor Joseph was arrived at when he died, one hundred
and ten years old; compare v. 29. with Gen. 1. 26.
2. Here is the death and burial of Joshua, v. 29, 30. We
are not told how long he lived after the coming of Israel into
Canaan. Dr. Lightfoot thinks it was about seventeen years;
but the Jewish chronologers generally say it was about twenty-
seven, or twenty-eight years. IIe is here called the servant
He died about two hun- -
of the Lord, the same title that was given to Moses, (ch. i. 1.)
when mention was made of his death; for though Joshua was
in many repects inferior to Moses, yet in this he was equal to
him, that, according as his work was, he approved himself a
diligent and faithful servant of God. And he that traded with
his two talents, had the same approbation that he had, that
traded with five ; Well done, good and faithful servant.
Joshua's burying-place is here said to be on the north side of
the hill of Gaash, or the quaking-hill ; the Jews say it was so
called, because it trembled at the burial of Joshua, to upbraid
the people of Israel with their stupidity, in that they did not
lament the death of that great and good man so as they ought
to have done. Thus, at the death of Christ, our Joshua, the
earth quaked. The learned Bishop Patrick observes, that
there is no mention of any days of mourning for Joshua, as
there were for Moses and Aaron, in which, he says, St. Hie-
rom and other of the fathers think there is a mystery, namely,
That under the law, when life and immortality were not
brought to so clear a light as they are now, they had reason to
mourn and weep for the death of their friends ; but now that
Jesus, our Joshua, has opened the kingdom of heaven, we
may rather rejoice.
3. Here is the death and burial of Eleazar the chief priest,
who, it is probable, died about the same time that Joshua did,
as Aaron in the same year with Moses, v. 23. The Jews say
that Eleazar, a little before he died, called the elders together,
and gave them a charge as Joshua had done. He was buried
in a hill that pertained to Phinehas his son, which came to
him, not by descent, for then it would have pertained to his
father first, nor had the priests any cities in mount Ephraim ;
but either it fell to him by marriage, as the Jews conjecture,
or it was freely bestowed upon him, to build a country-seat
on, by some pious Israelite that was well-affected to the priest-
hood, for it is here said to be given him ; and there he buried
his dear father.
Lastly, We have a general idea given us of the state of Is-
rael at this time, v. 31. While Joshua lived, religion was
kept up among them under his care and influence ; but soon
after he and his contemporaries died, it went to decay, so
much oftentimes does one head hold up : how well is it for
the gospel church, that Christ, our Joshua, is still with it, by
his Spirit, and will be always, even writo the end of the world!
AN
Ex POSITION,
WITH
PRACTIC A. L O B S E R V AT I O N S.
OF THE BOOK OF
J U D G E S.
This is called in the Hebrew. Shepher Shophtim, the Book of Judges, which the Syriac and Arabic versions enlarge upon,
and call it, The Book of the Judges of the Children of Israel ; the judgments of that nation being peculiar, so were their
Judges, whose office differed vastly from that of the Judges of other nations.
The LXX entitle it only Keira, Judges. It
is the history of the commonwealth of Israel, during the government of the Judges from Othniel to. Eli; so much of it
as God saw fit to transmit to us.
It contains the history (according to Dr. Lightfoot's computation) of two hundred
and ninety-nine years ; reckoning to Othniel of Judah, forty years; to Ehud of Benjamin, eighty years ; to Barak of
Naphtali, forty years; to Gideon of Manasseh, forty years ; to Abimelech his son, three years ; to Tola of Issachar,
twenty-three ; to Jair of Manasseh, twenty-two; to Jephthah of Manasseh, six; to Ibzan of Judah, seven ; to Elon of
Zebulun, ten; to Abdon of Ephraim, eight; to Samson of Dan, twenty ; in all two hundred and ninety-nine. As for
the years of their servitude, as where Eglon is said to oppress them eighteen years, and Jabin twenty years, and so some
others, those must be reckoned to fall in with some or other of the years of the Judges. The Judges here appear to have
586
JUDGES, I.
*
been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two
Judges that fall not within this book, were of Levi. It seems, there was no Judge of Reuben or Simeon, Gad or Asher.
The history of these Judges in their order we have in this book, to the end of ch. xvi. And then in the five last chapters we
have an account of some particular memorable events which happened, as the story of Ruth did, (Ruth. i. 1.) in the days
when the Judges ruled, but it is not certain in which Judge's days; but they are put together at the end of the book, that
lºad of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this
period, - -
I They do not appear here either so great or so good as one might have expected the character of such a peculiar people
should have been ; that were governed by such laws, and enriched by such promises. We find them wretchedly corrupted,
and wretchedly oppressed, by their neighbours about them, and no where in all the book, either in war or council, do they
make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us
the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness
in the other world, and not in this. Yet, . . . . -
II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was
a face of religion upon the land; and however there were those among them, that were drawn aside to idolatry, yet the ta-
bernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record
not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances
that happen ; but the reader must consider the other, to balance the blackness of them. -
III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted sepa-
rately, without one common head, or council, which occasioned many differences among themselves, and kept them from
being or doing anything considerable. - -
IV. The government of the Judges was not constant, but occasional ; when it is said that after Ehud’s victory the land rested
eighty years, and after Barak’s forty, it is not certain that they lived, much less that they governed, so long; but they and
the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to
avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their
judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her
agency in war, ch. iv. 4. - -
W. During the government of the Judges, God was in a more especial manner Israel's king, so Samuel tells them when they
were resolved to throw off this form of government, 1 Sam. xii. 12. God would try what his own law and the constitutions
of that would do to keep them in order, and it proved, that when there was no king in Israel, every man did that which was
Tight in his own eyes; he therefore, toward the latter end of this time, made the government of the Judges more constant
and universal than it was at first, and at length gave them David, a king after his own heart ; then, and not till then, Israel
began to flourish ; which should make us very thankful for magistrates both supreme and subordinate, for they are ministers
of God writo us for good. Four of the judges of Israel are canonized, Heb. xi. 32. Gideon, Barak, Samson, and Jephthah.
The learned Bishop Patrick thinks the prophet Samuel was the penman of this book.
BEFor E CHRIST 1425.
CHAP. I.
This chapter gives us a particular account of what sort of progress the se-
veral tribes of Israel made in the reducing of Canaan after the death of
Joshua. He did (as we say) break the neck of that great work, and put
it into such a posture, that they might easily have perfected it in due
time, ºf they had not been wanting to themselves ; what they did in or-
der hereunto, and wherein they came short, we are here told. I. The
wniled tribes of Judah and Simeon did bravely. l. God appointed Judah
to begin, v. 1, 2, 2. Judah took Simeon to act in conjunction with him,
v. 3. 3. They succeeded in their enterprises against Bezek, (v. 4–7.)
Jerusalem, (v. 8.) Hebron and Debir, (v. 9–15.) Hormah, Gaza, and
other places, v.17–19. 4. Yet where there were chariots of iron, their
hearts failed them, v. 19. Mention is made of the Kenites settling
among them, v.16. II. The other tribes, in comparison with these,
acted a cowardly part. 1. Benjamin failed, v. 2ſ. 2. The house of
Joseph did well against Beth-el, (p. 22–26.) but in other places did not
improve their advantages, nor Manasseh, (v. 27, 28.) nor Ephraim,
v. 29. 3. Zebulun spared the Canaanites, v. 30. 4. Asher truckled
ºporse than any of them to the Canaanites, p. 31, 32. 5. Naphtali was
kept out of the full possession of several of his cities, v. 33. 6. Dan was
straitened by the Amorites, v. 34. No account is given of Issachar, nor
of the two tribes and a half on the other side Jordan.
1. OW, after the death of Joshua, it came to
- pass, that the children of Israel asked the
LoRD, saying, Who shall go up for us against the
Canaanites first, to fight against them 2 And the
LoRD said, Judah shall go up : behold, I have de-
livered the land into his hand. 3 And Judah said
unto Simeon his brother, Come up with me into my
lot, that we may fight against the Canaanites; and I
likewise will go with thee into thy lot. So Simeon
went with him, 4 And Judah went up; and the
LORD delivered the Canaanites and the Perizzites
into their hand: and they slew of them in Bezek ten
thousand men. 5 And they found Adoni-bezek in
Bezek; and they fought against him, and they slew
the Canaanites and the Perizzites. 6 But Adoni-
bezek fled: and they pursued after him, and caught
him, and cut off his thumbs and his great toes. 7
And Adoni-bezek said, Threescore and ten kings,
having their thumbs and their great toes cut off, ga-
thered their meat under my table: as I have done,
So God hath requited me, And they brought him to
The Expedition of Judah and Simeon.
Jerusalem, and there he died. 8 Now the children
of Judah had fought against Jerusalem, and had
taken it, and smitten it with the edge of the sword,
and set the city on fire.
Here, I. The children of Israel consult the oracle of God
for direction, which of all the tribes should first attempt to
clear their country of the Canaanites, and to animate and en-
courage the rest. It was after the death of Joshua : while he
lived, he directed them, and all the tribes were obedient to
him ; but when he died, he left, no successor in the same
authority that he had had : but the people must consult the
breast-plate of judgment, and thence receive the word of com-
mand; for God himself, as he was their King, so he was the
Lord of their hosts. The question they askis, Who shall go up
first 2 v. 1. By this time, we may suppose, they were so mul-
tiplied, that the places they were in possession of, began to be
too strait for them, and they must thrust out the enemy to
make room ; now they inquire, who should first take up arms.
Whether each tribe was ambitious of being first, and so strove
for the honour of it, or whether each was afraid of being first,
and so strove to decline it, does not appear ; but by common
consent the matter was referred to God himself, who is the
fittest both to dispose of honours, and to cut out work.
II. God appointed that Judah should go up first, and pro-
mised him success; (v. 2.) “I have delivered the land into
his hand to be possessed, and therefore will deliver the enemy
into his hand, that keeps him out of possession, to be destroy-
ed.” And why must Judah be first in this undertaking 3 1.
Judah was the most numerous and powerful tribe, and there-
fore let Judah venture first. Note, God appoints service ac-
cording to the strength he has given. Those that are most
able, from them most work is expected. 2. Judah was first
in dignity, and therefore must be first in duty. He it is, whom
his brethren must praise, and therefore he it is, who must lead
in perilous services. Let the burden of honour and the burden
of work go together. 3. Judah was first served ; the lot came
up for Judah first, and therefore Judah must first fight. 4.
Judah was the tribe out of which our Lord was to spring : so
that in Judah, Christ, the Lion of the tribe of Judah, went be-
fore them. Christ engaged the powers of darkness first, and
foiled them, which animates us for our conflicts; and it is in
him that we are more than conquerors. Observe, The service
and the success are put together : “Judah shall go up, let
him do his part, and then he shall findgate delivered tha
58
BEFor E CHRIST, 1425.
JUDGES, I. Iapedition of Judah and Simeon.
land into his hand.” His service will not avail unless God
give the success : but God will not give the success, unless
he vigorously apply himself to the service.
III. Judah hereupon prepares to go up, but courts his
brother and neighbour the tribe of Simeon (the lot of which
tribe fell within that of Judah, and was assigned out of it) to
join forces with him, v.3. Observe here, 1. That the strongest
should not despise, but desire the assistance even of those that
are weaker. Judah was the most considerable of all the tribes,
and Simeon the least considerable, and yet Judah begs
Simeon’s friendship, and prays an aid from him ; the head
cannot say to the foot, I have no need of thee, for we are mem-
bers one of another. 2. Those that crave assistance, must be
ready to give assistance; Come with me into my lot, and then I
will go with thee into thine. It becomes Israelites to help one
another against Canaanites; and all christians, even those of
different tribes, to strengthen one another's hands against the
common interests of Satan's kingdom. Those who thus help
one another in love, have reason to hope that God will gra-
ciously help them both. -
IV. The confederate forces of Judah and Simeon take the
field. Judah went up, (v. 4.) and Simeon with him, v. 3.
Caleb, it is probable, was commander in chief of this expedi-
tion; for who so fit as he who had both an old man's head and
a young man’s hand; the experience of age and the vigour of
youth ! Josh. xiv. 10,11. It should seem too, by what follows,
that he (v. 10, 11.) was not yet in possession of his own allot:
ment... It was happy for them that they had such a general, as,
according to his name, was all heart. Some think that the
Canaanites were got together into a body, a formidable body,
when Israel consulted who should go fight against them ;
and that they then began to stir when they heard of the death
of Joshua, whose name had been so dreadful to them ; but, if
So, it proved they did but meddle to their own hurt.
V. God gave them great success. Whether they invaded
the enemy, or the enemy first gave them the alarm, The Lord
delivered them into their hand, v. 4. Though the army of
Judah was strong and bold, yet the victory is attributed to
God! he delivered the Canaanites into their hand ; having given
them authority, he here gives them ability to destroy them—
put it in their power, and so tried their obedience to his com-
mand, which was utterly to cut them off. Bishop Patrick ob-
Serves upon this, that we meet not with such religious expres-
Sions in the heathen writers, concerning the success of their
arms, as we have here and elsewhere in this sacred history, I
wish such pious acknowledgments of the Divine Providence
were not grown into disuse at this time, with many that are
galled Christians. Now, 1. We are told how the army of the
Canaanites was routed in the field, in or near Bezek, the place
where they drew up, which afterward Saul made the place of
a general rendezvous ; (1 Sam. xi. 8.) they slew ten thousand
men, which blow, if followed, could not but be a very great
weakening to those that were brought already so very low.
2. How their king was taken and mortified. His name was
Adoni-bezek, which signifies, lord of Bezek. There have been
those that called their lands Šy their own names, (Ps. xlix. 11.)
but here was one (and there has been many another) that call-
ed himself by his land’s name. He was taken prisoner after
the battle, and we are here told how they used him: they cut
off his thumbs, to disfit him for fighting, and his great toes,
that he might not be able to run away, v. 6. It had been bar.
barous thus to triumph over a man in misery, and that lay at
their mercy, but that he was a devoted Canaanite, and one
that had in like manner abused others, which, probably, they
Had heard of. Josephus says, “They cut off his hands and
his feet,” probably, supposing those more likely to be mortal
wounds, than only the cutting off his thumbs and his great
$ges. But this indignity which they did him, extorted from
him an acknowledgment of the righteousness of God, v. 7.
Where observe, (1.) What a great man this Adoni-bezek had
been, how great in the field, where armies fled before him,
how great at home, where kings were set with the dogs of his
flock 3 and yet now himself a prisoner, and reduced to the ex-
tremity of meanness and disgrace. See how changeable this
World is, and how slippery its high places are. Tet not the
highest be proud, nor the strongest secure, for they know not
how, low they may be brought before they die. (2.) what
desolations he had made among his neighbours, he had wholly
subdued seventy kings, to that degree as to have them his pri-
soners; he that was the chief person in a city, was then called
*.king, and the greatness of their title did but aggravate their
Gisgrace, and fired the pride of him that insulted over them.
We cannot suppose that Adoni-bezek had seventy of these
Pºtty princes at once his slaves, but first and last, in the course
of his reign, he hºhu- deposed and abused so many, who
man, and Talmai.
perhaps were many of thein kings of the same cities that suc-
cessively opposed him, and whom he thus treated to please his
own imperious barbarous fancy, and for a terror to others. It
seems, the Canaanites had been wasted by civil wars, and
those bloody ones, among themselves, which would very much
facilitate the conquest of them by Israel. “Judah,” says Dr.
Lightfoot, “ in conquering Adoni-bezek, did, in effect, con-
quer seventy kings.” (3.) How justly he was treated as he
had treated others. Thus the righteous God sometimes, in
his providence, makes the punishment to answer the sin, and
observes an equality in his judgments; the spoiler should be
spoiled, and the treacherous dealer dealt treacherously with,
Isa. xxxiii. 1. And they that showed no mercy, shall have n:
mercy showed them, Jam. ii. 13. See Rev. xiii. 10; xviii. 6.
(4.) How honestly he owned the righteousness of God herein.
As I have done, so God has requited me. See the power of
conscience, when God by his judgments awakens it, how it
brings sin to remembrance, and subscribes to the justice of
God. He that in his pride had set God at defiance, now
yields to him, and reflects with as much regret upon the kings
under his table, as ever he had looked upon them with pleasure
when he had them there. He seems to own that he was better
dealt with than he had dealt with his prisoners; for though
the Israelites maimed him, (according to the law of retaliation,
an eye for an eye, so a thumb for a thumb,) yet they did not
put him under the table to be fed with the crumbs there; be-
cause, though the other might well be looked upon as an act
of justice, that would have savoured more of pride and
haughtiness than did become an Israelite. - -
VI. Particular notice is taken of the conquest of Jerusalem,
v. 8. Our translators judge it spoken of here, as done for-
merly in Joshua’s time, and only repeated on occasion of
Adoni-bezek’s dying there, and therefore read it, “they had
fought against Jerusalem,” and put this verse in a parenthesis;
but the original speaks of it as a thing, now done; and that
seems most probable, because it is said to be done by the chil-
dren of Judah in particular, not by all Israel in general, whom
Joshua commanded. Joshua indeed conquered and slew
Adoni-zedek, king of Jerusalem, Josh. x. but we read not
there of his taking the city ; probably, while he was pursuing
his conquests elsewhere, this Adoni-bezek, a neighbouring
prince, got possession of it, whom, having conquered in the
field, the city fell into their hands, and they slew the inha-
bitants, except those who retreated into the castle, and held
out there till David’s time, and they set the city on fire, in
token of their detestation of the idolatry wherewith it had been
deeply infected, yet, probably, not so as utterly to consume it,
but to leave convenient habitations for as many as they had
to put into the possession of it.
9 And afterward the children of Judah went down
to fight against the Canaanites, that dwelt in the
mountain, and in the south, and in the valley. 10
And Judah went against the Canaanites that
dwelt in Hebron, (now the name of Hebron before
was Kirjath-arba,) and they slew Sheshai, and Ahi-
11 And from thence he went
against the inhabitants of Debir; (and the name of
Debir before was Kirjath-sepher:) 12 And Caleb
said, He that smiteth Kirjath-sepher, and taketh it,
to him will I give Achsah my daughter to wife. 13
And Othniel the son of Kenaz, Caleb’s younger
brother, took it: and he gave him Achsah his daugh-
ter to wife. 14 And it came to pass, when she came
to him, that she moved him to ask of her father a
field : and she lighted from off her ass; and Caleb
said unto her, What wilt thou ? 15 And she said
unto him, Give me a blessing: for thou hast given
me a South land, give me also springs of water.
And Caleb gave her the upper springs and the nether
springs. 16 And the children of the Kenite, Moses’
father-in-law, went up out of the city of palm-trees
with the children of Judah into the wilderness of
Judah, which lieth in the south of Arad : and they
went and dwelt among the people. 17 And Judah
went with Simeon his brother, and they slew the Ca-
naanites that inhabited Zephath, and utterly de-
stroyed it: (And the name of the city was called
Hormah.) 18 Also Judah took Gaza with the coast
YBEFORE. CHRIST, 1425.
JUDGES. I. Progress of the Israelites' arms.
thereof, and Askelon with the coast thereof, and
Ekron with the coast thereof. 19. And the Lord
was with Judah, and he drave out the inhabitants of
the mountain, but could not drive out the inhabit-
ants of the valley, because they had chariots of iron.
20. And they gave Hebron unto Caleb, as Moses
said: and he expelled thence the three sons of Anak.
We have here a farther account of that glorious and suc-
cessful campaign which Judah and Simeon made.
1. The lot of Judah was pretty well cleared of the Canaan-
ites, yet not thoroughly. Those that dwelt in the mountain
(the mountains that were round about Jerusalem) were driven
out, (v. 9, 19.) but those in the valley kept their ground
against them, having chariots of iron, such as we read of, Josh.
xvii. 16. Here the men of Judah failed, and thereby spoiled
the influence, which otherwise their example hitherto might
have had on the rest of the tribes, who followed them in this
instance of their cowardice, rather than in all the other in-
stances of their courage. They had iron chariots, and there-
fore it was thought not safe to attack them ; but had not
Israel God on their side, whose chariots are thousands of angels,
(Ps. lxviii. 17.) before whom these iron chariots would be but
as stubble to the fire 2 Had not God expressly promised by
the oracle, (v. 2.) to give them success against the Canaan.
ites in this very expedition, without excepting those that had
iron chariots? Yet they suffered their fears to prevail against
their faith, they could not trust God under any disadvantages,
and therefore durst not face the iron chariots, but meanly with:
drew their forces, then when with one bold stroke they might
have completed their victories; and it proved of pernicious
fºre. They did run well, what hindered them ;
&l. V. ſ.
.2. Caleb was put in possession of Hebron, which, though
given him by Joshua ten or twelve years ago, (as Dr. Light-
foot computes,) yet being employed in public service, for the
settling of the tribes, which he preferred before his own pri-
vate interests, it seems he did not till now make himself master
of ; so well content was that good man to serve others, while
he left himself to be served last ; few men are like-minded,
for all seek their own, Phil. ii. 20, 21. Yet now the men of
Judah all came in to his assistance for the reducing of Hebron,
(v. 10.) slew the sons of Anak, and put him in possession of
it, v. 20. They gave Hebron unto Caleb. And now Caleb,
that he might return the kindness of his countrymen, is impa.
tient to see Debir reduced, and put into the hands of the men
of Judah, to expedite which, he proffers his daughter to the
person that will undertake to command in the siege of that
important place, v. 11, 12. Othniel bravely undertakes it,
and wins the town and the lady; (v. 13.) and by his wife's
Interest and management with her father, gains a very good
inheritance for himself and family, v. 14, I5. We had this
passage before, Josh. xv. 16—19. where it was largely ex-
plained and improved. -
3. Simeon got ground of the Canaanites in his border, v. 17,
18. In the eastern part of Simeon’s lot, they destroyed the
Canaanites in Zephâth, and called it Hormah ; destruction ;
adding this to some other devoted cities not far off, which
they had some time ago, with that reason, called by that name,
Numb. xxi. 2, 3. And this perhaps was the complete per-
formance of the vow they then made, that they would utterly
destroy these cities of the Canaanites in the south. In the
Western part they took Gaza, Askelon, and Ekron, cities of
the Philistines; they gained present possession of the cities,
but not destroying the inhabitants, the Philistines in process
of time recovered the cities, and proved inveterate enemies to
the Israel of God, and no better could come of doing their
work by the halves.
4. The Kenites gained a settlement in the tribe of Judah,
choosing it there, rather than in any other tribe, because it
was the strongest, and there they hoped to be safe and quiet,
v. 16... These were the posterity of Jethro, who either went
with Israel when Moses invited them, (Numb. x. 29.) or met
them about the same place, when they came up from their
wanderings in the wilderness thirty-eight years after, and went
with them then to Canaan, Moses having promised them they
should fare as Israel fared, Numb. x. 32. They had at first
seated themselves in the city of palm trees, that is, Jericho, a
city which never was to be rebuilt, and therefore the fitter for
them who dwelt in tents, and did not mind building. But
afterward they removed into the wilderness of Judah, either out
of their affection to that place, because solitary and retired, or
out of their affection to that tribe, which perhaps had been in a
*articular manner kind to them. Yet we find the tent of Jael,
who was of that family, far north, in the lot of Naphtali, when
Sisera took shelter there, ch. iv. 17. This respect Israel
showed them, to let them fix where they pleased, being a quiet
people, who, wherever they were, were content with a little.
They that molested none, were molested by none. Blessed are
the meek, for thus they shall inherit the earth. -
21 And the children of Benjamin did not drive
out the Jebusites that inhabited Jerusalem ; but the
Jebusites dwell with the children of Benjamin in
Jerusalem unto this day. 22 And the house of Jo-
seph, they also went up against Beth-el: and the
LoRD was with them. 23 And the house of Joseph
sent to descry Beth-el: (Now the name of the city
before was Luz.) 24 And the spies saw a man come
forth out of the city; and they said unto him, Shew
us, we pray thee, the entrance into the city, and we
will shew thee mercy. 25 And when he showed
them the entrance into the city, they smote the city
with the edge of the sword; but they let go the man
and all his family. 26 And the man went into the
land of the Hittites, and built a city and called the
name thereof Luz: which is the name thereof unto
this day. 27 Neither did Manasseh drive out the
inhabitants of Beth-shean and her towns, nor Taan-
ach and her towns, nor the inhabitants of Dor and
her towns, nor the inhabitants of Ibleam and her
towns, nor the inhabitants of Megiddo and her towns:
but the Canaanites would dwell in that land. 28
And it came to pass, when Israel was strong, that
they put the Canaanites to tribute, and did not ut-
terly drive them out. 29 Neither did Ephraim drive
out the Canaanites that dwelt in Gezer; but the
Canaanites dwelt in Gezer among them. 30 Neither
did Zebulun drive out the inhabitants of Kitron, nor
the inhabitants of Nahalol ; but the Canaanites
dwelt among them, and became tributaries. 31
Neither did Asher drive out the inhabitants of Accho,
nor the inhabitants of Zidon, nor of Ahlab, nor of
Achzib, nor of Helbah, nor of Aphik, nor of Rehob:
32 But the Asherites dwelt among the Canaanites,
the inhabitants of the land ; for they did not drive
them out. 33 Neither did Naphtali drive out the
inhabitants of Beth-shemesh, nor the inhabitants of
Beth-anath; but he dwelt among the Canaanites;
the inhabitants of the land : nevertheless the in-
habitants of Beth-shemesh and of Beth-anath be-
came tributaries unto them. 34 And the Amorites
forced the children of Dan into the mountain : for
they would not suffer them to come down to the val-
ley: 35 But the Amorites would dwell in mount
Heres in Aijalon, and in Shaalbim ; yet the hand of
the house of Joseph prevailed, so that they became
tributaries. 36 And the coast of the Amorites was
from the going up to Akrabbim, from the rock, and
upward. -
We are here told upon what terms the rest of the tribes stood
with the Canaanites that remained.
I. Benjamin neglected to drive the Jebusites out of that
part of the city of Jerusalem which fell to their lot, v. 21. Ju
dah had set them a good example and gained them great ad-
vantages by what they did, (v. 9.) but they did not follow the
blow for want of resolution.
II. The house of Joseph bestirred themselves a little to get
possession of Beth-el, v. 22. That city is mentioned in
the tribe of Benjamin, Josh. xviii. 22. Yet it is, spoken of
there, (v. 13.) as a city in the borders of that tribe, and it
should seem, the line went through it, so that one half of it
only belonged to Benjamin, the other half to Ephraim; and
perhaps the activity of the Ephraimites at this time, to re-
cover it from the Canaanites, secured it entirely to them from
henceforward, or at least the greatest part of it, for afterward
we find it so much under the power of the ten tribes, (and
Benjamin was none of them,) that Jeroboam set up one of
his calves in it. In this account of the expedition of the
Ephraimites against Beth-el, observe, *...* interest in the
BEFoRE UHRIST, 1425.
The neglect of various tribes.
JUDGES, II.
divine favour. The Lord was with them, and would have been
with the tribes, if they would have exerted their strength.
The Chaldee reads it here, as in many other places, The Word
of the Lord was their Helper, namely, Christ himself, the Cap-
tain of the Lord's host, now that they acted separately, as well
as when they were all in one body. 2. The prudent measures
they took to gain the city. They sent spies to observe what
part of the city was weakest, or which way they might make
their attack with most advantage, v. 23. These spies got very
good information from a man they providentially met with,
who showed them a private way into the town, which was
*herefore left unguarded, because, being not generally known,
no danger was suspected on that side. And here, (1.) He is
not to be blamed for giving them this intelligence, if he did it
from a conviction that the Lord was with them, and that by his
donation the land was theirs of right, any more than Rahab
was for entertaining those whom she knew to be enemies of
her country, but friends to God. Nor, (2.) Are they to be
blamed who showed him mercy, gave him and his family not
only their lives, but liberty to go wherever they pleased: for
one good turn requires another. But, it seems, he would
not join himself to the people of Israel, he feared them rather
than loved them, and therefore he removed after a colony
of the Hittites, which, it should seem, was gone into Arabia,
and settled there upon Joshua’s invasion of the country;
with them this man chose to dwell, and among them he
built a city, a small one, we may suppose, such as planters
use to build, and in the name of it preserved the ancient name
of his native city, Luz, an almond tree, preferring that before
its new name which carried religion in it, Beth-el, the house of
God. 3. Their success; the spies brought or sent notice of
the intelligence they had gained to the army, which improved
their advantages, surprised the city, and put them all to the
sword, v. 25. But beside this achievement, it seems, the chil-
dren of Joseph did nothing remarkable. (l.) Manasseh
failed to drive out the Canaanites from several very consider-
able cities in their lot, and did not make any attempt upon
them, v. 27. But the Canaanites being in possession, were
resolved not to quit it, they would dwell in that land, and
Manasseh had not resolution enough to offer to dispossess
them ; as if there were no meddling with them, unless they
were willing to resign, which it was not to be expected they
ever would be. Only as Israel got strength, they got ground,
and served themselves, both by their contributions, and by
their personal services, v. 28, 35. (2.) Ephraim likewise,
though a powerful tribe, neglected Gezer, a considerable city,
and suffered the Canaanites to dwell among them, (v. 29.)
which, some think, intimates their allowing them a quiet
settlement, and indulging them the privileges of an uncon-
quered people, not so much as making them their tributaries.
III. Zebulun, perhaps inclining to the sea-trade, for it was
foretold that it should be a haven for ships, neglected to re-
duce Kitron and Nahalol, (v. 30.) and only made the inhabit-
ants of those places tributaries to them.
V. Asher quitted itself worse than any of the tribes, (v. 31,
32.) not only in leaving more towns than any of them in the
hands of the Canaanites, but in submitting to the Canaanites,
instead of making them tributaries; for so the manner of ex-
pression intimates, that the Asherites dwelt among the Ca-
naanites, as if the Canaanites were the more numerous, and
the more powerful, would still be lords of the country, and
the Israelites must be only upon sufferance among them.
V. Naphtall also permitted the Canaanites to live among
them, (v. 33.) only by degrees they got them so far under as
to exact contributions from them.
VI. Dan was so far from extending his conquests there
where his lot lay, that, wanting spirit to make head against
the Amorites, he was forced by them to retire into the moun-
tains and inhabit the cities there, but durst not venture into
the valley, where, it is probable, the chariots of iron were,
v. 34. Nay, and some of the cities in the mountains were
kept against them, v. 35. Thus were they straitened in their
possessions, and forced to seek for more room at Laish, a great
way off, ch. xviii. 1, &c. In Jacob's blessing Judah is com-
pared to a lion, Dan to a serpent ; now observe how Judah
with his lion-like courage prospered and prevailed, but Dan
with all his serpentine subtilty could get no ground ; craft
and artful management do not always effect the wonders they
pretend to. What Dan came short of doing, it seems his
neighbours the Ephraimites in part did for him; they put the
Amorites under tribute, v. 35.
Upon the whole matter, it appears that the people of Israel
were generally very careiess both of their duty and interest in
this thing ; they did not what they might have done to expel
the Canaanites a gºals room for themselves. And, 1. It
should be in no danger from them.
was owing to their slothfulness and cowardice, they would not
be at the pains to complete their conquests; like the sluggard,
that dreamed of a lion in the way, a lion in the streets, they
fancied insuperable difficulties, and frightened themselves
with winds and clouds from sowing and reaping. 2. It was
owing to their covetousness; the Canaanites’ labour and money
would do them more good (they thought) than their blood,
and therefore they were willing to let them live among them,
that they might make a hand of them. 3. They had not that
dread and detestation of idolatry, which they ought to have
had ; they thought it pity to put these Canaanites to the sword,
though the measure of their iniquity was full ; thought it
would be no harm to let them live among them, and that they
4. The same thing that
kept their fathers forty years out of Canaan, kept them now
out of the full possession of it, and that was, unbelief. Dis-
trust of the power and promise of God lost them their advan-
tages, and run them into a thousand mischiefs. -
CHAP. II.
In this chapter we have, I. A particular message which God sent to#!";
by an angel, and the impression it made upon them, p. 1–5. º
general idea of the state of Israel during the government of the Judges.
Jn which observe, l. Their adherence to God while Joshua and the elders
lived, v. 6–10. 2. Their revolt afterward to idolatry, v. 11–13. 3.
God’s displeasure against them, and his judgments ºpon them for it,
v. 14, 15. 4. His pity toward them, showed in raising them up deli-
verers, v. 16, 18. 5. Their relapse into idolatry after the judgment was
over, v. 17, 19. 6. The full stop God in anger put to their successes, v.
:* Zhese are the contents, not only of this chapter, but of the whole
00K. - - -
I ND an angel of the Lo RD came up from Gil-
gal to Bochim, and said, I made you to go
up out of Egypt, and have brought you unto the land
which I sware unto your fathers ; and I said, I will
never break my covenant with you. 2 And ye shall
make no league with the inhabitants of this land;
ye shall throw down their altars: but ye have not
obeyed my voice: why have ye done this? 3 Where-
fore I also said, I will not drive them out from be-
fore you; but they shall be as thorns in your sides,
and their gods shall be a snare unto you. 4 And it
came to pass, when the angel of the LoRD spake
these words unto all the children of Israel, that the
people lifted up their voice, and wept. 5 And they
called the name of that place Bochim: and they
sacrificed there unto the Lord.
. It was the privilege of Israel, that they had not only a law
in general sent them from heaven, once for all, to direct them
into, and keep them in, the way to happiness, but that they
had particular messages sent them from heaven, as there was
occasion, for reproof, for correction, and for instruction, in
righteousness, when at any time they turned aside out of that
way. Beside the written word which they had before them to
read, they often heard a word behind them, saying, This is the
way, Isa. xxx. 21. Here begins that way of God’s dealing
with them. When they would not hear Moses, let it be tried
whether they will hear the prophets. In these verses we have
a very awakening sermon that was preached to them when
they began to cool in their religion.
I. The preacher was an angel of the Lord, (v. 1.) not a pro-
phet, not Phinehas, as the Jews conceit: gospel ministers are
indeed called angels of the churches, but the Old-Testament
prophets are never called angels of the Lord ; no doubt this
was a messenger from heaven. Such extraordinary messengers
we sometimes find in this book, employed in the raising up of
the Judges that delivered Israel, as Gideon and Samson, and
now, to show how various the good offices are they do for
God’s Israel, here is one sent to preach to them, to prevent
their falling into sin and trouble. This extraordinary mes-
senger was sent to command, if possible, their great regard to
the inessage, and to affect the minds of a people, whom nothing
seemed to affect but what was sensible. The learned Bishop
Patrick is clearly of opinion, that this was not a created angel,
but the angel of the covenant; the same that appeared to
Joshua as Captain of the hosts of the Lord, who was God him-
self. Christ himself, says Dr. Lightfoot : who but God and
Christ could say, I made you to go up out of Egypt 2 Joshua
had lately admonished them to take heed of entangling them-
selves with the Canaanites, but they regarded not the words
of a dying man ; the same warning therefore is here brought
them by the living God himself, the Son of God appearing as
an angel. If they slight his servants, surely they will reverence
his Son. This angel of the Lord is said to come up from
BEFoEE CHRIST, 1425.
The people reproved by an angel.
JUDGES, II.
Gilgal, perhaps not walking on the earth, but flying swiftly, as
the angel Gabriel did to Daniel, in the open firmament of
heaven; but whether walking or flying, he seemed to come
from Gilgal, for a particular reason ; Gilgal was long their
head quarters after they came into Canaan, many signal fa-
vours they had there received from God, and there the covenant
of circumcision was renewed, (Mic. vi. 5.) of all which it
was designed they should be reminded by his coming from
Gilgal. The remembrance of what we have received and heard,
will prepare us for a warning to hold fast, Rev. iii. 2, 3.
II. The persons to whom this sermon was preached, were
all the children of Israel, v. 4. A great congregation for a
great preacher!, They were assembled either, for war, each
tribe sending in its forces for some great expedition, or rather
for worship, and then the place of their meeting must be Shi-
loh, where the tabernacle was, at which they were all to come
together three times a year. When we attend upon God in in-
stituted ordinances, we may expect to hear from him, and to
receive his gifts at his own gates. The place is called Bochim,
(v. 1.) because it gained that name upon this occasion. All
Israel need the reproof and warning here given, and therefore
it is spoken to them all.
III. The sermon itself is short, but very close. God here
tells them plainly, 1. What he had done for them, v. 1. He
had brought them out of Egypt, a land of slavery and toil,
into Canaan, a land of rest, liberty, and plenty. The miseries
of the one served as a foil to the felicities of the other. God
had herein been kind to them, true to the oath sworn to their
fathers, had given such proofs of his power as left them inex-
cusable if they distrusted it, and such engagements to his ser-
Vice as left them inexcusable if they deserted it. 2. What he
had promised them ; I said, I will never break my covenant
with you. When he took them to be his peculiar people, it
was not with any design to cast them off again, or to change
them for another people at his pleasure; let them but be
faithful to him, and they should find him unchangeably con-
stant to them. He told them plainly that the covenant he en-
tered into with them, should never break, unless it broke on
their side. 3. What were his just and reasonable expecta-
tions from them, v. 2. That being taken into covenant with
God, they should make no league with the Canaanites, who
were both his enemies and theirs. That having set up his
altar, they should throw down their altars, lest they should be
a temptation to them to serve their gods. Could any thing be
demanded more easy 3 4. How they had in this very thing,
which he had most insisted on, disobeyed him. “But ye have
not in so small a matter obeyed my voice.” In contempt of
their covenant with God, and their confederacy with each
ther in that covenant, they made leagues of friendship with
the idolatrous devoted Canaanites, and connived at their altars,
though they stood in competition with God’s : “Why have ye
done this? What account can you give of this perverseness of
yours at the bar of right reason 2 What apology can you
make for yourselves, or what excuse can you offer?” They
that throw off their communion with God, and have fellowship
with the unfruitful works of darkness, know not what they do
now, and will have nothing to say for themselves in the day
of account shortly. 5. How they must expect to smart by
and by for this their folly, v. 3. Their tolerating of the Ca-
naanites among them would, (1.) Put a period to their vic-
tories ; “ You will not drive them out,” says God, “and
herefore I will not;” thus their sin was made their punish-
ment. Thus they who indulge their lusts and corruptions,
which they should mortify, forfeit the grace of God, and it is
justly withdrawn from them. If we will not resist the Devil,
We cannot expect that God should tread him under our feet.
(2.) It would involve them in continual troubles. “They
shall be thorns in your sides to gore you, which way soever
You turn, always doing you one mischief or other.” Those
deceive themselves, who expect advantage by friendship with
those that are enemies to God. (3.) It would (which was
Worst of all) expose them to constant temptation, and draw
them to sin. “ Their gods” (their abominations, so the Chal-
dee) “will be a snare to you, you will find yourselves wretch-
edly entangled in an affection to them, and it will be your
guin;” so some read it. Those that approach sin, are justly
left to themselves to fall into sin, and to perish in it. God
often makes men's sin their punishment; and thorns and
i.are in the way of the froward, who will walk contrary
O GOCi.
IV. The good success of this sermon is very remarkable—
the people lifted up their voice and wept, v. 4. I. The angel
had told them of their sins, which they thus expressed their
sorrow for ; they lifted up their voice in confession of sin,
crying out against their own folly and ingratitude, and wept,
—º
as those that were both ashamed of themselves, and angry at
themselves, as having acted so directly contrary both to their
reason and to their interest. 2. The angel had threatened
them with the judgment of God, which they thus expressed
their dread of; they lifted up their voice in prayer to God to
turn away his wrath from them, and wept for fear of that
wrath. They relented upon this alarm, and their hearts
melted within them, and trembled at the word, and not with-
out cause. This was good, and a sign that the word they
heard, made an impression upon them ; it is a wonder sin-
ners can ever read their Bibles with dry eyes: but this was
not enough ; they wept, but we do not find that they reformed,
that they went home and destroyed all the remains of idolatry
and idolaters among them. Many are melted under the word,
that harden again, before they are cast into a new mould.
However, this general weeping, (1.) Gave a new name to the
place, (v. 5.) they called it Bochim, Weepers, a good name for
our religious assemblies to answer. Had they kept close to
God and their duty, no voice but that of singing had been
heard in their congregation; but by their sin and folly they
had made other work for themselves, and now nothing is to
be heard but the voice of weeping. (2.) It gave occasion for
a solemn sacrifice; they sacrificed there unto the Lord, being
(as is supposed) met at Shiloh, where God’s altar was. They
offered sacrifice to turn away God’s wrath, and to obtain his
favour, and in token of their dedication of themselves to him,
and to him only, making a covenant by this sacrifice. The .
disease being thus taken in time, and the physic administered
working so well, one would have hoped a cure might have
been effected. But by the sequel of the story, it appears to
have been too deeply rooted to be wept out.
6 And when Joshua had let the people go, the
children of Israel went every man unto his inherit-
ance to possess the land. 7 And the people served
the Lo Rd all the days of Joshua, and all the days of
the elders that outlived Joshua, who had seen all the
great works of the Lo RD, that he did for Israel. 8
And Joshua the son of Nun, the servant of the LoRD,
died, being an hundred and ten years old. 9 And
they buried him in the border of his inheritance in
Timnath-heres, in the mount of Ephraim, on the
north side of the hill Gaash. 10 And also all that
generation were gathered unto their fathers: and
there arose another generation after them, which
knew not the Lo Rd, nor yet the works which he had
done for Israel. 11 And the children of Israel did
evil in the sight of the Lord, and served Baalim:
12 And they forsook the Lord God of their fathers,
which brought them out of the land of Egypt, and
followed other gods, of the gods of the people that
were round about them, and bowed themselves unto
them, and provoked the LoRD to anger. 13 And they
forsook the Lo RD, and served Baal and Ashtaroth.
14 And the anger of the Lord was hot against
Israel, and he delivered theim into the hands of
spoilers that spoiled them, and he sold them into the
hands of their enemies round about, so that they
could not any longerstand before their enemies. 15
Whithersoever they went out, the hand of the LORD
was against them for evil, as the Lo RD had said, and
as the Lo RD had sworn unto them : and they were
greatly distressed. 16 Nevertheless the Lo RD raised
up judges, which delivered them out of the hand of
those that spoiled them. 17 And yet they would not
hearken unto their judges, but they went a whoring
after other gods, and bowed themselves unto them:
they turned quickly out of the way which their fa-
thers walked in, obeying the commandments of the
LoRD ; but they did not so. 18 And when the LORD
raised them up judges, then the LoRD was with the
judge, and delivered them out of the hand of their
enemies all the days of the judge; for it repented
the Lord because of their groanings, by reason of
them that oppressed them and vexed them. 19 And
it came to pass, when the judge was dead, that they
w - 591
TREFORE CHRIST, 1406.
The idolatry of the people.
JUDGES, II.
returned and corrupted themselves more than their
fathers, in following other gods to serve them, and
to bow done unto them: they ceased not from their
own doings, nor from their stubborn way. 20 And the
anger of the Lord was hot against Israel; and he
said, Because that this people hath transgressed my
covenant which I commanded their fathers, and
have not hearkened unto my voice, 21 I also will
not henceforth drive out any from before them of
the nations which Joshua left when he died ; 22
That through them I may prove Israel, whether
they will keep the way of the Lord, to walk therein,
as their fathers did keep it, or not. 23 Therefore
the Lord left those nations, without driving them
out hastily; neither delivered he them into the hand
of Joshua. - X.
The beginning of this paragraph is only a repetition of what
account we had before of the people's good character, during
the government of Joshua, and of his death and burial,
Josh. xxiv. 29, 39. Which comes in here again, only to make
way for the following account, which this chapter gives, of
their degeneracy and apostasy. The angel had foretold that
the Canaanites and their idols would be a snare to Israel :
now the historian undertakes to show that they were so, and
that that may appear the more clear, he looks back a little,
and takes notice, 1. Of their happy settlement in the land of
Canaan. Joshua, having distributed this land among them,
dismissed them to the quiet and comfortable possession of it,
v. 6. He sent them away, not only every tribe, but every man
to his inheritance, no doubt giving them his blessing. 2. Of
their continuance in the faith and fear of God’s holy name as
long as Joshua lived, v. 7. As they went to their possessions
with good resolutions to cleave to God, so they persisted for
some time in these good resolutions, as long as they had good
rulers that set them good examples, gave them good instruc-
tions, and reproved and restrained the corruptions that crept
in among them ; and as long as they had in remembrance the
great things God did for them, when he brought them into
Canaan; they that had seen these wonders, had so much
sense as to believe their own eyes, and so much reason as to
serve that God who had appeared so gloriously on their be-
half; but they that followed, because they had not seen,
believed not. 3. Of the death and burial of Joshua, which
gave a fatal stroke to the interests of religion among the peo-
ple, v. 8, 9. Yet so much sense they had of their obligations
to him, that they did him honour at his death, and buried him
in Timnath-heres; so it is called here, not, as in Joshua,
Timnath-serah. Heres signifies the sum : a representation of
which, some think, was set upon his sepulchre, and gave
name to it, in remembrance of the sun’s standing still at his
word. So divers of the Jewish writers say ; but I much
question whether an image of the sun would be allowed to the
honour of Joshua, at that time, when by reason of men’s
general proneness to worship the sun, it would be in danger
of being abused to the dishonour of God. 4. Of the rising
of a new generation, v. 10. All that generation in a few
years wore off, their good instructions and examples died and
were buried with them, and there arose another generation of
Israelites, who had so little sense of religion, and were in so
little care about it, that, notwithstanding all the advantages
of their education, one might truly say, that they knew not
the Lord, knew him not aright, knew him not as he had re-
vealed himself, else they would not have forsaken him. They
were so entirely devoted to the world, so intent upon the
business of it, and so indulgent of the flesh, in ease and lux-
ury, that they never minded the true God and his holy reli-
gion, and so were easily drawn aside to false gods, and their
abominable superstitions.
And so he comes to give us a general idea of the series of
things in Israel, during the time of the Judges; the same re-
peated in the same order. -
I. The people of Israel forsook the God of Israel, and gave
that worship and honour to the dunghill-deities of the
Canaanites, which was due to him alone. Be astonished, O
heavens, at this, and wonder, O earth ! Hath a nation, such a
nation, so well fed, so well taught, changed its God, such a God,
a God of infinite power, unspotted purity, inexhaustible good-
ness, and so very jealous of a competitor, for stocks and stones
that could do neither good nor evil jer. ii. 11, 12. Never was
there such an instance of foily, ingratitude, and perfidious-
ess. Observe "; it is described here, v. 11—13. In
general, they did evil, nothing could be more evil, that is,
more provoking to God, nor more prejudicial to themselves;
and it was in the sight of the Lord ; all evil is before him, but
he takes special notice of the sin of having any other god. In
particular, 1. They forsook the Lord : (v. 12. and again, v.
13.) this was one of the great evils they were guilty of, Jer.
ii. 13. They had been joined to the Lord in covenant, but
now they forsook him, as a wife treacherously departeth from
her husband. “They forsook the worship of the Lord,” so
the Chaldee ; for they that forsake the worship of God, do in
effect forsake God himself. It aggravated this, that he was
the God of their fathers, so that they were born in his house,
and therefore bound to serve him ; and that he brought them
out of the land of Egypt, he loosed their bonds, and upon that
account also they were obliged to serve him. 2. When they
forsook the only true God they did not turn atheists, nor were
they such fools as to say, There is no God; but they followed
other gods: so much remained of pure nature as to own a
God, yet so much appeared of corrupt nature as to multiply
gods, and to take up with any, and to follow the fashion, not
the rule, in religious worship. Israel had the honour of
being a peculiar people, and dignified above all others, and
yet so false were they to their own privileges, that they were
fond of the gods of the people that were round about them.
Baal and Ashtaroth, he-gods, and she-gods; they made their
court to sun, and moon, Jupiter and Juno. Baalim signifies
lords, and Ashtaroth, blessed ones, both plural, for when they
forsook Jehovah, who is one, they had gods many, and lords
many, as a luxuriant fancy pleased to multiply them. . What-
ever they took for their gods, they served them, and bowed
i. to them, gave honour to them, and begged favours from
them. -
II. The God of Israel was hereby provoked to anger, and
delivered them up into the hand of their enemies, v. I4, 15.
He was wroth with them, for he is a jealous God, and true to
the honour of his own name ; and the way he took to punish
them for their apostasy, was, to make those their tormentors
whom they yielded to as their tempters. They made them-
selves as mean and miserable by forsaking God, as they would
have been great and happy if they had continued faithful to
him. 1. The scale of victory turned against them. After
they forsook God, whenever they took the sword in hand,
they were as sure to be beaten as before they had been sure to
conquer. Formerly, their enemies could not stand before
them, but wherever they went, the hand of the Lord was for
them; when they began to cool in their religion, God sus-
pended his favour, stopped the progress of their successes,
and would not drive out their enemies any more, (v. 3.) only
suffered them to keep their ground ; but now, when they were
quite revolted to idolatry, the war turned directly against
them, and they could not any longer stand before their enemies.
God would rather give the successes to those that had never
known or owned him. Wherever they went, they might per-
ceive that God himself was turned to be their enemy, and fought
against them, Isa. lxiii. 10. 2. The balance of power then
turned against them of course. Whoever would, might spoil
them ; whoever would, might oppress them ; God sold them
into the hands of their enemies; not only he delivered them
up freely, as we do that which we have sold, but he did it
upon a valuable consideration, that he might get himself
honour as a jealous God, who would not spare even his own
peculiar people when they provoked him: . He sold them as
insolvent debtors are sold, (Matt. xviii. 25.) by their sufferings
to make some sort of reparation to his glory for the injury it
sustained by their apostasy. Observe how their punishment,
(1.) Answered what they had done; they served the gods of
the nations that were round about them, even the meanest, and
God made them serve the princes of the nations that were
round about them, even the meanest.
He that is company for
every fool, is justly made a fool of by every company. (2.)
How it answered what God had spoken. The hand of heaven
was thus turned against them, as the Lord had said, and as the
Lord had sworn ; (v. 15.) referring to the curse and death set
before them in the covenant, with the blessing and life.
Those that have found God true to his promises, may from
thence infer that he will be as true to his threatenings.
III. The God of infinite mercy took pity on them, in their
distresses, though they had brought themselves into them by
their own sin and folly, and wrought deliverance for them.
Nevertheless, though their trouble was the punishment of
their sin, and the accomplishment of God’s word, yet they
were in process of time saved out of their troubles, v. 16–18.
Where observe, 1. The inducement of their deliverance. It
came purely from God's pity and tender compassion, the
reason was fetched from within himself. It is not said, It re-
BEFoEE CHRIST, 1406.
The idolatry of the people.
JUDGES, III.
wented them because of their iniquities, (for it appears, v. 17.
*hat many of them continued unreformed,) but, It repented
the Lord because of their groanings; though it is not so much
the burthen of sin, as the burthen of affliction, that they are
said to groan under. It was true, they deserved to perish for
ever under his curse, yet this being the day of his patience
and our probation, he does not stir up all his wrath. He
#might in justice have abandoned them, but he could not for
pity do it. 2. The instruments of their deliverance ; God did
not send angels from heaven to do it, or bring in any foreign
power for their rescue, but raised up judges from among
themselves, as there was occasion, men to whom God gave ex-
traordinary qualifications for, and calls to, that special service
for which they were designed, which was to reform. and de-
'liver Israel, and whose great attempts he crowned with won-
derful success; the Lord was with the judges when he raised
them up, and so they became saviours. Observe, (1.) In the
days of the greatest degeneracy and distress of the church,
there shall be some whom God will either find or make fit to
redress its grievances, and set things to rights.
‘must be acknowledged in the seasonable rising up of useful
Jmen for public service. He endues men with wisdom and
gourage, gives them hearts to act and venture. All that are
in any way the blessings of their country, inust be looked upon
as the gifts of God. (3.) Whom God calls, he will own, and
igive them his presence ; whom he raises up, he will be with.
The judges of a land are its saviours. * -
V. The degenerate Israelites were not effectually and
throughly reformed, no not by their judges, v. 17–19. 1.
ºven while their judges were with them, and active in” the
work of reformation, there were those that would not hearken
to their judges, but át that very time went a whoring after other
gods ; so mad were they upon their idols, and so obstinately
bent to backslide. They had been espoused to God, but broke
the marriage covenant, and went a whoring after false gods.
Sidolatry is spiritual adultery; so vile and base and perfidious
a thing is it, and so hardly are those reclaimed, that are ad-
dicted to it. 2. Those that in the times of reformation began
to amend, yet turned quickly out of the way again, and became
as bad as ever. The way they turned out of, was that which
their godly ancestors walked in, and set them out in ; but they
soon started from under the influence both of their fathers”
good example, and of their own good education. The wicked
whildren of godly parents do so, and will therefore have a
§reat deal to answer for. 3. However, when the judge was
dead, they looked upon the dam which checked the stream of
their idolatry as removed, and then it flowed down again with
so much the more fury, and the next age seemed to be rather
£he worse for the attempts that were made toward reformation;
(v. 19.) They corrupted themselves more than their ſ. 5
$trove to out-do them in multiplying strange gods, and invent-
ing profane and impious rites of worship, as it were in con-
tradiction to their reformers. They ceased not from, or, as the
word is, they would not let fall, any of their own doings; grew
not ashamed of those idolatrous services that were most odious,
‘mor weary of those that were most barbarous ; would not so
Tºuch as diminish one step of their hard and stubborn way.
Thus, they that have forsaken the good ways of God, which
they have once known and professed, commonly grow most
daring and desperate in sin, and have their hearts most hard-
"ºned. - *
W. God’s just resolution hereupon was, still to continue the
rod oyer them. 1. Their sin was, sparing the Canaanites;
2nd, this, in contempt and violation of the covenant God had
inade with them, and the commands he had given them, v. 20.
2. Their punishment was, that the Canaanites were spared,
and so they were beaten with their own rod. They were not
all delivered into the hand of Joshua while he lived, v. 23.
"Our Lºrd Jesus, though he spoiled principalities and powers,
yet did not complete his victory at first; we see not yet all
things put under him ; there are remains of Satan's interest in
the church, as there were of the Canaanites in the land ; but
yet our Joshua lives for ever, and will in the great day perfect
his conquests. After Joshua's death, little was done for along
time against the Canaanites: Israel indulged them, and grew
familiar with them, and therefore God would not drive them
out any more, v. 21. If they will have such inmates as these
anong them, let them take them, and see what will come of it.
God chose their delusions, Isa. lxvi. 4. Thus men cherish and
indulge their own corrupt appetites and passions, and, in-
stead of mortifying them, make provision for them, and there.
fore God justly leaves them to themselves under the power of
their sins, which will be their ruin: So shall their doom he,
themselves have decided it. These remnants of the Canaanites
sºvere left to prove Israel, (v. 22.) whether they would keep the
OL. 1. 4 G .
(2.) God
way of the Lord or not ; not that God might know them, but
that they might know themselves. It was to try, (1.) Whether
they could resist the temptations to idolatry which the Ca-
naanites would lay before them. God had told them they could
not, (Deut. vii. 4.) but they thought they could ; “Well,”
said God, “I will try you ;” and, upon trial, it was found
that the tempter's charms were quite too strong for them.
God has told us how deceitful and desperately wicked our
hearts are, but we are not willing to believe it, until, by mak-
ing bold with temptation, we find it too true by sad experience.
(2.) Whether they would make a good use of the vexations
which the remaining natives would give them, and the many
troubles they would occasion them, and would thereby be con-
vinced of sin and humbled for it, reformed, and driven to God
and their duty ; whether by continual alarms from them they
would be kept in awe, and made afraid of provoking God.
CHAP. III. .
In this chapter, I. A general account of Israel's enemies is premised, and
of the mischief they did them, v. 1–7. II. A particular account of the
brave exploits done by the three first of the judges , 8. Othniel, whom
God raised up to fight Israel's battles, and plead their cause against the
king of Mesopotamia, v. 8–11. 2. Ehud, who was employed in rescu-
ing Israel out of the hands of the Moabites, and did it by stabbing the
king of Moab, v. 12—30. 3. Shamgar, who signalized himself in are
encounter with the Philistines, v. 31.
I OW these are the nations which the Lo RD
left, to prove Israel by them; (even as many.
of Israel as had not known all the wars of Canaan;
2 Only that the generations of the children of Israel
might know to teach them war, at the least such as
before knew nothing thereof;) 3 Namely, five lords
of the Philistines, and all the Canaanitos, and the
Sidonians, and the PHivites that dwelt in mount Le-
banon, from mount Baalhermon unto the entering in
of Hamath. 4 And they were to prove Israel by
them, to know whether they would hearken unto the
commandments of the Lo RD, which he commanded
their fathers by the hand of Moses. 5 And the chil-
dren of Israel dwelt among the Canaanites, Hittites,
and Amorites, and Perizzites, and Hivites, and Je-
busites: 6 And they took their daughters to be
their wives, and gave their daughters to their sons,
and served their gods. 7 And the children of Israel
did evil in the sight of the LoRD, and forgat the
LoRD their God, and served Baalim and the groves.
We are here told what remained of the old inhabitants of
Canaan. 1. There were some of them that kept together in
united bodies, unbroken ; (v. 3.) The five lords of the Philis-
tines, namely, Ashdod, Gaza, Askelon, Gath, and Ekron, 1
Sam. vi. 17. Three of these cities had been in part reduced,
(ch. i. 18.) but, it seems, the Philistines (probably, with the
help of the other two, which strengthened their confederacy
with each other from thenceforward) recovered the possession
of them. These gave the greatest disturbance to Israel of any
of the natives, especially in the latter times of the Judges, and
they were never quite reduced until David did it. There was
a particular nation called Canaanites, that kept their ground
with the Sidonians, upon the coast of the great sea. And in
the north the Hivites held much of mount Lebanon, it being a
remote corner, in which perhaps they were supported by some
of the neighbouring states. But beside these, 2. There were
every where in all parts of the country some scatterings of the
nations; (v. 5.) Hittites, Amorites, &c. which, by Israel's
foolish connivance and indulgence, were so many, so easy, and
so insolent, that the children of Israel are said to dwell among
them, as if the right had still remained in the Canaanites, and
the Israelites had been taken in by their permission, and only
as tenants at will.
Now concerning these remnants of the natives, observe,
I. How wisely God permitted them to remain. It had been
mentioned in the close of the foregoing chapter, as an act of
God's justice, that he let them remain for Israel’s correction.
But here another construction is put upon it, and it appears
to have been an act of God’s wisdom, that he let them remain
for Israel’s real advantage, that those who had not known the
wars of Canaan, might learn war, v. 1, 2. It was the will of
God that the people of Israel should be inured to war. 1. F^*-
cause their country was erceeding rich and fruitful, and
abounded with dainties of all sorts, which, if they were not
sometimes made to know hardship, would be in danger of
sinking them into the utmost degree of luxury and effeminacy.
593 .
BEFORE CHRIST, 1336. ,
The governmen t of Othniel.
JUDGES, III.
*
were brought to join in worship with them; they served their
4.
gº-
They must...sometimes wade,in blood, and not always in milk.
and honey, lest even their men of war, by the long disuse of:
arms, should become as soft and as nice as the tender and de-
licate woman, that would not set so much as the sole of her foot to
the ground for tenderness and delicacy; a temper as destructive
tó every thing that is good, as it is to every thing that is great,
and ºtherefore to be carefully watched against by all, God’s
Israel. 2. Because their country lay very much in the midst
of enemies, by whom they must expect to be insulted; for
God's heritage was as a speckled, bird, the birds round about
Avere against her, Jer, xii. 9. It was therefore necessary they
should be well disciplined, that they might defend their coasts :
when invaded, and might hereafter enlarge their coast as God
had promised them. The art of war is best learned by experi-
ence, which not only acquáints men with martial discipline,
bût (which is no less necessary) inspires them with a martial
disposition. It was for the interest of Israel to breed soldiers,
as it is the interest of an island to breed seamen, and therefore
God left Canaanites among them, that, by the lesser difficul-
ties and hardships they met with in encountering them, they
might be prepared for greater; and, by running with the foot-
men, might learn to contend with horses, Jer. xii. 5. Israel was
a figure of the church militant, that must fight its way to a
triumphant state. The soldiers of Christ must endure hard-
ness, 2 Tim. ii. 3. Corruption, is therefore left remaining in
the-hearts even of good:christians, that they may learn war,
may keep on the whole armour of God, and stand continually
upon their guard. The learned Bishop Patrick offers another
sense of v. 2. that they might know to teach;them war; that is, ,
they shall know what it is to be left to themselves... Their ||
fathers fought by a divine power, God taught their hands to
war and their fingers to fight; but now that they have forfeited
his favour, let them learn what it is té, fight like other men.
... II. How wickedly Israelmingled thémselves with these that
did remain. One thing God intended in leaving them among
them, was to prove Israel, (v. 4.) that those who were faithful to
the God of Israel, might have the honour of resisting the
Canaanites', allurements to idolatry, and that those who were
false and insincere, might be discovered, and might fall under
the shame of, yielding to , those, allurements. Thus in the
christian churches there must needs be heresies; that they
which are perfect may be made manifest 1 Cor. xi. 19....Israeſ,
upon trial, proved bad... l. They joined in marriage with the
Qanaanites, (p. 6.) though they could not advance either their
honour or their estate by marrying with them. They would
mar their blood instead of mending it, and sink their estates
instead of raising them, by such marriages. 2. Thus they :
gods, (v. 6.) Baalim and the groves; (p. 7.) that is, the images
that were worshipped in groves of thick trees, which were a
sort of natural temples. In such unequal matches there is
more reason to fear that the bad will corrupt the good, than to
hopé that the good will reform the bad; as it is in laying two
pears together, the one rotten, and the other sound. When
they inclined to worship other gods, they forgat the Lord their
'God. In complaisance to their new relations, they talked of
#othing but Baalim and the groves; so that by degrees they
lost the remembrance of the trüé Gód, and forgot there was
such a Being, and what obligations they lay under to him. In
nºthing is the £orrupt memory of man more treacherous than
in this, that it is apt to forget God; because out of sight, he is
out of mind ; and here begins all the wickedness that is in the
world; they have perve #º: forgotten
the Lord their God. . . . . . . . . . . * *.
... 8 Therefore the anger of the LöRD was hot against
Israel, and he sold them into the hand of Chushan-
irishathaim king of Mesopotamia: and the children
of Israel served Chushan-rishathaim eight years. 9
And when the children of Israel cried unto the Lord,
the 'Lºrd raised up a deliverer to the children of
Israel, who delivered them, even. Othniel the son of
Kenaz, Caleb’s younger brother... 10 And the Spirit
of the Lord came upon him; and he judged Israel,
‘and went out to war; and the Loko delivered Chu: ;
shān;fishathaim king of Mésopotamia into his hand:
and his hand prevailed against Chushan-rishathaim. ;
*! And the land had rest forty years: and Othniel :
'the son of Kenaz died, *'. ...; º & : . . . . . . . . . . ;
the government of the part-
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sºlarjudges; the first of which was Óñniel, in whom t
ºf this lºok is knit to that of Joshua, for even in Joshua's time.
9thniél **** famous; by whigh it appears that it was
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not long after Israel’s settlement in Canaan, before their purity
began to be corrupted, and their peace (by consequence) dis.
turbed. And those who have taken pains to inquire into the
sacred chronology, are generally agreed, that the Bahitég”
idolatry, and the war with the Benjamites for abusing the Le-
vite's concubine, though related in the latter end of this book,
happened about this timé, under or before. Othniel's govern:
ment, who, though a judge, was not such a king in Israel, as
would keep men from doing what was right in their own eyes,
In this short narrative of Othniel's government, we hayé,
I. The distress that Israel, was brought into for their sin, v.
8. God, being justly displeased with them for plucking up,
the hedge of their peculiarity, and laying themselves in com.
mon with the nations, plucked up the hedge of their protection,
and laid them open to the nations; set them to sale as goods,
he would part with, and the first that laid hands on them was
Chushāh-rishathaim, king of that Syria which lay between the
two great rivers of Tigris and Euphrates, thence calléſ Meso-
potamia, which signifies the midst of rivers. It is probable that
this was a warlike prince, and, aiming to enlarge his domi-
nións, invaded the two tribes' first on the other'side jordan,
that lay next him, and afterward, perhaps by degrees...pene'.
trated in the heart of the country, and, as far as he went put
them under contribution, exãctiñg it with rigour, and perhaps
quartering soldiers upon them: , Laban was of this country,
who oppressed Jacob with ā, hard service; but it lay at such a
distancé, that "one could fiot have thought Israel’s trouble.
should have come frola such a far country, which shows so,
much the more of the hand of God in it. . . . . . . . . .
, II, Their return to God in this distress. When he slew
them, then they sought him whom before they had slighted.
The children of Israel, even the generality of them, cried unto,
| the Lord, v. 9. At first, they made light of their trouble, and
thought they could easily shake off the yoke of a prince at such
a distance; but when it continued eight years, they began to
feel the smart of it, and then they cried under it, who before,
had laughed at it. They who in the day of their mirth had
cried to Baalim and Ashtaroth,"now that they are in trouble,
cry to the Lord from whom they had revolted, whose justice.
brought them into this trouble, and whose power and favour
alone could help them out of it. Affliction makes those cry
; God with importunity, who before would scarcely speak to
III. God's return in mercy to them for their deliverance.
Though need drove them to him, he did not therefore reject
their prayers, but graciously raised up a deliverer, or saviour,
as the word is. Observe, 1. Who the deliverer was ; it was..
Qthniel, who married Caléb's daughter; one of the old stock
that had seen the works of the Lörd, and had himself, no ques:
tion, kept his integrity, and secretly lamented the apostasy of
his people, but waited for a divine call to appear publicly for
the redress of their grievances." He was now, we may suppose,
far advanced in years, when God raised him up to this.
honour; but the decays of age were no hinderance to his use-
fulness, when Göd had workför him tº do. 2. Whence hé had.
his commission, not of man, or by man'; but the Spirit of the
lord came upon him, v, 10. The spirit of wisdom and courage.
to qualify him for the service, and a spirit of power to excite
him to it, so as to give him and others full satisfaction, that it.
was the will of God he should engage in it, the Chaldeğsays,
The spirit of prophecy remained un"him; ; 3. What method hé.
took ; he first judged Israel, réproved them, called them to an
account for their sins; and refºrmed them; and then went out
| to war; that was the right méthod.: Let 'sin at home becom:
quered, that worst of enemies; and then enemiés. sº will
be the more easily dealt with. This let Christ be our Judge.
and Lawgiver, and then he bill shive its; and on no other
terms, Isa. xxxiii. 22: ‘4. What good success he hād, Hé.
prevailed to break the "yoke of the oppression, and, as its
should seem, to break the neck of the oppressor; for it is said,
The Lord, delivered Chushan-rishathaim into his hand. Now.
was Judah, of which tribe Qthniel was, as a lionis’ whéºgone.
up from the prey: 5. The happy consequence of 9thiel's
good services. The land; thºughºot getting ground, yet häd.
rest, and some fruits ºf the reformation,”forty years; *::::
had been perpetual, if they had kept close to God, and their
: {
- - - - . . . . . . . . .334 f : . . . ; ' ' . . . ; #3 -, i. . . . . . . . . . - *- :
... 12 And the children of Israer did evil againinthé
sight of the Lººp; and the LöRūstrengthened Egion.
the king of Moab against Israel, because they had
done evil; in ºther sight of the Lorp. ; 13 Andºhé
gathered unto him the children of Ammon and Ama:
lek, and went and smote Israel, and possessed thy


BEFORE CHRIST, 1336.
The death of Eglon,
JUDGES, III.
city of palm-trees, 14 So the children, of Israel
served Eglon the king of Moab eighteen years. ... 15
But when the children of Israel cried unto the Lord,
the LoRD raised them up a deliverer, Ehud the son
of Gera, a Benjamite, a man left-handed: and by
him the children of Israel sent.a present unto Eglon
the king of Moab. 16 But Ehud made him a dagger,
which had two edges, of a cubit length ; and he did
gird it under his raiment upon his right thigh. 17
And he brought the present unto Eglon king of
Moab : and Eglon was a very fat man. 18 And
when he had made an end to offer the present, he
sent away the people that bare the present. 19 But
he himself turned again from the quarries that were
by Gilgal, and said, I have a secret errand unto
thee, O, king: who said, Keep silence. And all
that stood by him went out from him. . 20. And
lehud came unto him; and he was sitting in a sum-
mer parlour, which he had for himself, alone: and
Ehud said, I have a message from God unto thee.
And he arose out of his seat. 21 And Ehud put
forth his left hand, and took the dagger from his
right thigh, and thrust. it into his belly. 22 And
the haft also went in after the blade ; and the fat
closed upon the blade, so that he could not draw
the dagger out of his belly; and the dirt came out.
23 Then Ehud went forth through the porch, and bute from them, either the fruits of the earth in kind, or money
* - ... . A . T- ? – –. in lieu of them. They neglected the service of God, and did
them. 24. When he was gone out, his servants not pay him his tribute; thus therefore did God recover from
them that wine and oil, that silver and gold which they pre-
pared for Baal, Hos. ii. 8. , What should have been paid to.
the divine grace, and was not, was distrained for, and paid to
shut the doors of the parlour upon him, and locked
game; and when they saw that, behold, the doors
of the parlour were locked, they said, Surely he
covereth his feet in his summer chaniber. 25 And
they tarried till they were ashamed; and, behold,
he opened not the doors of the parlour: therefore
lord was fallen down dead on the earth. 26 And
Ehud escaped while they tarried, and passed beyond
the quarries, and escaped unto Seirath. 27. And
it came to pass, when he was come, that he blew a
trumpet in the mountain of Ephraim, and the chil-
dren of Israel went down with him from the mount;
and he before them, 28 And he said unto them,
Follow after me; for the Lord hath delivered your
enemies the Moabites into your hand. ' And they
went down after him, and took the fords of Jordan
toward Moab, and suffered not a man to pass; over.
29. And they slew of Moab at that time about ten
thousand men, all lusty, and all men of valour;
subdued that day under the hand of Israel. And
the land had rest fourscore years.
...Ehud is the next of the judges whose achievements are re-
lated in this history, and here is an account of his actions. .
ºt, I. When Israel, sins again, God raises up a new oppressor,
3.12–7:14, . It was an aggravation of their wickedness, that
they did evil again, after they had smarted so long for their
former iniquities, promised so fair when Othniel judged them,
and received so much mercy from God in their deliverance.
What, and after all this, again to break his commandments :
Was the disease obstinate to all the methods of cure, both
gorrosives, and lenitives? It seems it was..., Pérhaps they
thought they might make the moré bold with their old sins,
because they saw themselves in no danger from their old op:
pressor, the powers of that kingdom; were weakened and
brºught low; but God made them know that he had variety of
j935, wherewith to chastise them, he strengthened Eglon king
if Moab against them. This oppressor lay nearer 'them than
the fºrmer, and thérefore would be the more mischievous to
them'; God’s judgments thus approached them gradually, to
bring them to repeñtáncé. When Israel dwelt, intents; but
kept their intégrity, Balak king of Moab; that would have
strengthèned himself against them, was baffled; but now that :
they had forsaken God, and worshipped the gods of the nations
rºund about them, (and perhaps those of the Moabites among
him ; and we are here told how they prevailed.
the rest,) here was another king of Moab, whom God strength:
ened against them, put power into his hands, though a wicked
man, that he might be a scourge of Israel; the staff in his
hand with which he beat Israel, was, God's indignation; how-
beit he meant not so, neither did his heart think so, Isa.ºx. 6; 7.
Israelites did ill, and, we may suppose, Moabites did worse,
yet because God punishes the sins of his own people in this,
world, that, the flesh being destroyed, the spirit may be.saved,
Israel, is, weakened, and Moab strengthened against them.
God would not suffer the Israelites, when they were the
stronger, to distress the Moabites, nor give them any disturb-
ance, though they were idolaters; (Deut. ii. 9.) yet now he
suffered the Moabites to distress. Israel, and strengthened
them on purpose that they might: Thy judgments, O God, are:
The king of Moab took to his assistance the
alekites, (v. 13.) and that strengthened
Israel,
a great deep.
Ammonites and Am
1. They beat them in the field, they went and smote
; (p. 13.) not only those tribes that lay next them on the other
side Jordan, who, though first settled, being frontier tribes,
were most disturbed ; but those also within Jordan, for they
made themselves masters of the city of palm-trees; which, it is:
i probable, was a strong, hold erected near the place where.
Jericho had stood, for that was so called, (Deut. xxxiv. 3.)
into which the Moabites put a garrison, to be a bridle upon
Israel, and to secure the passes of Jordan, for the preservation.
of the communication with their own country. It was well
for the Kenites that they had left this city, (ch. i. 16.) before,
it fell into the hands of the enemy. See how quickly; the
Israelites lost that by their own sin, which they had gained
by the miracles of divine mercy. r • * .
2. They made them to serve, ( v. 14) that is, exacted tri-
the divine justice. The former servitude (v. 8.) lasted but
eight years, this eighteen; for if lesser troubles do not do the
- - 99 || work, God will send greater.
they took a key and opened them: and, behold, their - - - -
. (v. 15.) his name, Ehud. We are here told, 13. It was a Ben-
jamite. The city of palm trees lay within the lot of this, tribe,
by which, it is probable, they suffered the most, and therefore.
stirred first to shake off the yoke. It is supposed by the chro-
nologers, that the Israelites’ war with Benjamin for the wicked-
II. When Israel prays again, Godraises up a new deliverer,
ness of Gibeah, by which that whole tribe was reduced to six
hundred men, happened before this, so that we may well think
that tribe to be now the weakest of all the tribes; yet out of.
; it God raised up this deliverer, in token of his being perfectly,
reconciled to them, to manifest his own power in ordaining,
strength out of weakness, and that he might bestow more
abundant honour upon that part which lacked, 1 Cor. xii. 24.
2. That he was left-handed, as, it seems, many of that tribe.
were, ch. xx. 16. Benjamin signifies the son of the right hand,
+ º yet multitudes of them were left-handed; º º: natures,
; : , i +. - 4. • * : , , do not always answer their names. The LXX say, he wasian,
and ºthere escaped not a man. 30 So Moab"was a iways answer then - - y, ne *
ambidexter, one that could use both hands alike, supposing
that that was an advantage to him in the action he was called
to ; but the Hebrew phrase, that he was shut of his right hand,
intimates that, either through disease or disuse, he made little,
or no use of thät, but of his left hand.only; and so was the
less fit for war, because he must needs. handle his sword but,
awkwardly; yet God chose this left-handed, man to be the
man of his right hand, whom he would, make strong for him-
self, Ps. lxxx. 17. It was God’s right hand that gained, Israel:
the victory, (Ps. xliv. 3.) not the right hand of the instruments,
he employed. . . . . . . . . . . . . . . . . . . . . . . . .
We are here told what Ehud did, for the deliverance of
Israel out of the hands of the Moabites.: He saved...the ope
pressed by destroying the oppressors, when the measure o.

their iniquity was full, and the gºt time to favour Israel was
come. . . . . . .. . . .' - . . . . . . . . . . .


; (1.) He put to death Eglon, the king of Moab; I say, put
him to death; not he murdered or assassinated him, but, as a
judge, or minister of divine justice, executed the jūdgments
ºf Göd upon him, as an implacable enemy to God, and Israel,
This story is particularly related. , , , , ; ; ; ; ;...iº, . . .
...[1..]. He had a fair occasion of accessito, him; being
génious, active, man, and fit to stand before º
ghosé him to carry; a present in the figmeiofall...Israël, over
ând: above their tribute, to their great lord the king; of Moab,
that they might find favour in his eyes, v.15. The present is
called mincha in the original, which is the word used in the
• * : #r res' ºr
an; ,
g • *
s
BEFORE CHRIST, 1336.
The death of Eglon.
JUDGES, III.
law for the offerings that were presented to God, to obtain his
favour ; these the children of Israel had not offered in their
geason, to the God that loved them ; and now, to punish them
for their neglect, they are laid under a necessity of bringing
their offerings to a heathen prince that hated them. Ehud
went on his errand to Eglon, offered his present with the usual
ceremony, and expressions of dutiful respect, the better to
colour what he intended, and to prevent suspicion.
[2.] It should seem, from the first, he designed to be the
death of him, God putting it into his heart, and letting him
know also that the motion was from himself, by the Spirit that
came upon him, the impulses of which carried with them their
own evidence, and so gave him full satisfaction both as to the
lawfulness and the success of this daring attempt, of both
which he would have had reason enough to doubt. If he be
sure that God bids him do it, he is sure both that he may do
it, and that he shall do it; for a command from God is suffi-
cient to bear us out, and bring us off, both against our con-
sciences, and against all the world. That he compassed and
imagined the death of this tyrant, appears by the preparation
he made of a weapon for the purpose; a short dagger, but
half a yard long, like a bayonet, which might easily be con-
cealed under his clothes, (v. 10.) perhaps, because none were
suffered to come near the king with their swords by their
sides. This he wore on his right thigh, that it might be the
more ready to his left hand, and might be the less suspected.
[3.] He contrived how to be alone with him ; which he
might the more easily be, now that he had not only made him-
Self known to him, but ingratiated himself by the present, and
#he compliments, which, perhaps on that occasion, he had
Wassed upon him. Observe how he laid his plot. First, He
*oncealed his design even from his own attendants ; brought
shem part of the way, and then ordered them to go forward
towards home, while he himself, as if he had forgot something
behind him, went back to the king of Moab's court, v. 18.
There needed but one hand to do the execution ; had more
been engaged they could not so safely have kept counsel, nor
so easily have made an escape. , Secondly, He returned from
the quarries by Gilgal, (v. 19.) from the graven images (so it
is in the margin) which were with Gilgal; set up perhaps by
the Moabites with the twelve stones which Joshua had set up
there. Some suggest that the sight of these idols stirred up in
him such an indignation against the king of Moab, as put him
upon the execution of that design, which otherwise he had
thought to have let fall for the present. Or, perhaps, he came
so far as to these images, that, telling from what place he re-
turned, the king of Moab might be the more apt to believe he
had a message from God. Thirdly, He begged a private
audience, and obtained it in a withdrawing room, here called
a sittmmer parlowr. He told the king he had a secret errand
to him, who, thereupon, ordered all his attendants to with-
draw, v. 19. Whether he expected to receive some private in-
structions from an oracle, or some private information con-
cerning the present state of Israel, as if Ehud would betray
his country, it was a very unwise thing for him to be all alone
with a stranger, and whom he had reason to look upon as an
enemy ; but those that are marked for ruin, are infatuated,
and their hearts hid from wriderstanding ; God deprives them
of discretion. -
[4.] When he had him" alone, he soon despatched him.
His summer parlour, where he used to indulge himself in ease
and luxury, was the place of his execution.’ First, Ehud de-
mands his attention to a message from God, (v. 20.) and that
message was a dagger : God sends to us by the judgments of
his hand, as well as by the judgments of his mouth. Secondly,
Eglon pays respect to a message from God. Though a king,
though a heathen king'; though rich and powerful ; though
now tyrannizing over the people of God; though a fat un-
wieldy man, that could not easily rise, nor stand long ; though
in private, and what he did not under observation ; yet, when
he expected to receive orders from heaven, he rose out of his
seat ; whether it was low and easy, or whether it was high and
stately, he quitted it, and stood up when God was about to
speak to him, thereby owning God his Superior. This shames
the irreverence of many who are called christians, and yet
when a message from God is delivered to them, study to show,
by all the marks of carelessness, how little they regard it.
Ehud, in calling what he had to do, a message from God,
plainly avouches a divine commission for it; and God’s in-
clining Eglon to stand up to it, did both confirm the commis-
sion, and facilitate the execution. Thirdly, The message was
delivered, not to his ear, but àmàiº, and literally, to
his heart, into which the fatal knife was thrust, and was left
there, v. 21, 22. His extreme fatness made him unable to
resist, or to help lºself ; probably, it was the effect of his
- 596
lúxury and excess; and when the fat closed up the blade, God
would by that circumstance show how those that pamper the
body, do but prepare for their own misery. However, it was
an emblem of his carnal security and senselessness. His
heart was as fat as grease, and in that he thought himself en-
closed. See Ps. cxix. 70.-xvii. 10. Eglon signifies a calf,
and he fell like a fatted calf, by the knife, an acceptable sa-
crifice to divine justice. Notice is taken of the coming out of
the dirt or dung, that the death of this proud tyrant may ap-
pear the more ignominious and shameful. He that had been
so very nice and curious about his own body, to keep it easy
and clean, shall now be found wallowing in his own blood and
excrements. Thus does God pour contempt upon princes.
Now this act of Ehud's, 1. May justify itself, because he had
special direction from God to do it, and it was agreeable to
the usual method, which, under that dispensation, God took
to avenge his people of their enemies, and to manifest to the
world his own justice. But, 2. It will by no means justify
any now in doing the like. No such commissions are now
given, and to pretend to them is to blaspheme God, and make
him patronize the worst of villanies. Christ bid Peter sheathe
the sword, and we find not that he bid him draw it again.
[5.] Providence wonderfully favoured his escape, when he
had done the execution. First, The tyrant fell silently, with-
out any shriek or outcry, which might have been overheard
by his servants at a distance. How silently does he go down
to the pit, choked up, it may be, with his own fat, which
stifled his dying groans, though he had made so great a noise
in the world, and had been the terror of the mighty in the land
of the living. Secondly, The heroic executioner of this ven-
geance, with such a presence of mind as discovered not only
no consciousness of guilt, but a strong confidence in the divine
protection, shut the doors after him, took the key with him,
and passed through the guards with such an air of innocence,
and boldness, and unconcernedness, as made them not at all
to suspect his having done any thing amiss. Thirdly, The
servants that attended in the antichamber, coming to the door
of the inner parlour, when Ehud was gone, to know their
master's pleasure, and finding it locked, and all quiet, they
concluded he was lain down to sleep, had covered his feet
upon his couch, and was gone to consult his pillow about the
message he had received, and to dream upon it, (v. 24.) and
therefore would not offer to open the door. Thus by their care
not to disturb his sleep, they lost the opportunity of revenging
his death. See what comes of men's taking state too much,
and obliging those about them to keep their distance ; some
time or other, it may come against them more than they think
of. Fourthly, The servants at length opened the door, and
found their master had slept indeed his long sleep, v. 25. The
horror of this tragical spectacle, and the confusion it must
needs put them into, to reflect upon their own inconsidera-
tion in not opening the door sooner, quite put by the thoughts . .
of sending pursuers after him that had done it, whom now
they despaired of overtaking. Lastly, Ehud by this means
made his escape to Sierath, a thick wood ; so some, v. 26. It
is not said any where in this story, what was the place in
which Eglon lived now ; but there being no mention of Ehud’s
passing and repassing Jordan, I am inclined to think that
Eglon had left his own country of Moab, on the other side
Jordan, and made his principle residence at this time in the
city of palm-trees, within the land of Canaan, a richer country
than his own, and that there he was slain, and then the
quarries by Gilgal were not far off him. There where he had .
settled himself, and thought he had sufficiently fortified him-
self to lord it over the people of God, there he was cut off,
and proved to be fed for the slaughter like a lamb in a large
place.
(2.) Ehud, having slain the king of Moab, gave a total rout
to the forces of the Moabites that were among them, and so
effectually shook off the yoke of their oppression. [1..] He
raised an army immediately in mount Ephraim, at some dis-
tance from the head-quarters of the Moabites, and headed
them himself, v. 27. The trumpet he blew was indeed a
jubilee-trumpet, proclaiming liberty, and a joyful sound it
was to the oppressed Israelites, who for a long time had heard
no other trumpets than those of their enemies. [2.] Like a
pious man, and as one that did all this in faith, he took en-
couragement himself, and gave encouragement to his soldiers,
from the power of God engaged for them ; (v. 28.) “ Follow
me, for the Lord hath delivered your enemies into your hands;
we are sure to have God with us, and therefore may go on
boldly, and shall go on triumphantly.” [3.] Like a politic
general, he first secured the fords of Jordan, set strong guards
upon all those passes, to cut off communications between the
Moabites that were in the land of Israel, (for upon them only
BErone Chri ST, 1316.
Israel oppressed by Jabin.
JUDGES, IV.
his design was,) and their own country on the other side Jor-
dan; that if, upon the alarm given them, they resolved to fly,
they might not escape thither, and if they resolved to fight,
they might not have assistance thence. Thus he shut them up
in that land as their prison, in which they were pleasing them-
selves as their palace and paradise. [4.] He then fell upon
them, and put them all to the sword, ten thousand of them,
which, it seems, was the number appointed to keep Israel in
subjection ; (v. 29.) There escaped not a man of them. And
they were the best and choicest of all the king of Moab's forces;
all lusty men, men of bulk and stature, and not only able bodied,
but high spirited too, and men of valour, v. 29. But neither
their strength nor their courage stood them in any stead, when
the set time was come for God to deliver them into the hand
of Israel. . [5] The consequence of this victory was, that the
power of the Moabites was wholly broken in the land of Israel;
the country was cleared of these oppressors, and the land had
rest eighty years, v. 30. We may hope that there was likewise
a reformation among them, and a check given to idolatry, by
the influence of Ehud, which continued a good part of this
time. It was a great while for the land to rest, fourscore
years; yet what is that to the saints' everlasting rest in the
heavenly Canaan 2 -
31 And after him was Shamgar, the son of Anath,
which slew of the Philistines six hundred men with
an ox-goad : and he also delivered Israel.
When it was said the land had rest eighty years, some
think it is meant chiefly of that part of the land which lay
eastward on the banks of Jordan, which had been oppressed
by the Moabites; but it seems, by this passage here, that the
other side of the country which lay south-west, was in that
i. infested by the Philistines, against whom Shamgar made
€3.C. ,
1. It seems Israel needed deliverance, for he delivered Israel ;
how great the distress was, Deborah afterward related in her
song, (ch. v. 6.) that in the days of Shamgar the highways
were unoccupied, &c. That part of the country which lay
next to the Philistines was so infested with plunderers, that
people could not travel the roads in safety, but were in
danger of being set upon and robbed ; nor durst they dwell in
the unguarded villages, but were forced to take shelter in the
fortified cities.
2. God raised him up to deliver them, as it should seem,
while Ehud was yet living, but superannuated. So incon-
siderable were the enemies for number, that it seems the killing
of six hundred of them amounted to a deliverance of Israel,
and so many he slew with an ox-goad, or, as some read it, a
plough-share. It is probable that he was himself following the
plough, when the Philistines made an inroad upon the country
to ravage it, and God put it into his heart to oppose them :
the impulse being sudden and strong, and having neither sword
nor spear to do execution with, he took the instrument that
was next at hand, some of the tools of his plough, and with
that killed so many hundred men, and came off unhurt. See
here, (1.) That God can make those eminently serviceable to
his glory and his church’s good, whose extraction, education,
and employment, are very mean, and obscure. He that has
the residue of the Spirit, could, when he pleased, make
ploughmen judges and generals, and fishermen apostles. (2.)
It is no matter how weak the weapon is, if God direct and
strengthen the arm: An ox-goad, when God pleases, shall do
more than Goliath's sword. And sometimes he chooses to
work by such unlikely means, that the excellency of the power
may appear to be of God.
CHAP. IV. -
The method of the history of Deborah and Barak (the heroes in this chap.
ter) is the same with that before. Here is, I. Israel revolted from God,
*... I 11. Israel oppressed by Jabin, v. 2, 3, III. Israel judged by
££borah., v. 4, 5. fM. Israel rescued out of the hands of Jabin. i.
Their deliverance is concerted between Deborah and Barak, v. 6–9.
3. It is accomplished by their joint agency. Barak takes the field ; (v.
10.) Sisera, Jabin's general, meets him ; (v. 12, 13.) Deborah en-
courages him, (v. 14.), and God gives him a complete victory. The army
outed, v, 15, 16. The general forced to flee; (v. 17.) and there where
He expected sheller, had his life stolen from him by Jael while he was
asleep, (v. 18–2}.} which completes Barak's triumph, (v. 22.) and
Israel’s deliverance, v. 23, 24. -
! ND the children of Israel again did evil in the
ſa, sight of the Lord, when Ehud was dead.
2. And the LoRD sold them into the hand of Jabin
king of Canaan, that reigned in Hazor; the captain
of whose host was Sisera, which dwelt in Harosheth
of the Gentiles 3 And the children of Israel cried
unto the LoRD ; for he had nine hundred chariots of
iron : and twenty years he mightily oppressed the
children of Israel. .
Here is, I. Israel backsliding from God; They again did
evil in his sight, forsook his service, and worshipped idols;
for that was the sin which now most easily beset them, v. 1.
See in this, 1. The strange strength of corruption, which hur-
ries men into sin, notwithstanding the most frequent instances
of its fatal consequences. The bent to backslide is very hardly
restrained. 2. The common ill éffects of a long peace. Th
land had rest eighty years, which should have confirmed them.
in their religion; but, on the contrary, it made them secure
and wanton, and indulgent of those iusts which the worship
of the false gods was calculated for the gratification of. Thus
the prosperity of fools destroys them. Jeshurun wareth fat and
kicketh. 3. The great loss which the people sustain by the
death of good governors, They did evil, because Ehud was dead.
So it may be read. He kept a strict eye upon them, restrained
and punished every thing that looked towards idolatry, and
kept them close to God’s service. But when he was gone,
they revolted, fearing him more than God.
II. Israel oppressed by their enemies. When they forsook
God, he forsook them ; and then they became an easy prey to
every spoiler. They alienated themselves from God, as if he
were none of theirs; and then God alienated them as none of
his. They that threw themselves out of God's service, threw
themselves out of his protection. What has my beloved to do in
my house, when she has thus played the harlot 3 Jer. xi. 15.
e sold them into the hands of Jabin, v. 2. This Jabin reigned
in Hazor, as another of the same name, and perhaps his an:
cestor, had done before him, whom Joshua routed, slew, and
burnt his city, Josh. xi. 1, 10. But it seems, in process of
time, the city was rebuilt, the power regained, the loss re-
trieved, and, by degrees, the king of Hazor becomes able to
| tyrannize over Israel, who by sin had lost all-their advantage
against the Canaanites. This servitude was longer than either
of the former, and much more grievous: Jabin, and his
general Sisera, did mightily oppress Israel. That which ag-
gravated the oppression was, 1. That this enemy was nearer
them than any of the former, in their borders, in their bowels;
and, by that means, had the more opportunity to do them a
mischief. 2. That they were the natives of the country,
who bore an implacable enmity to them, for invading and dis-
possessing them ; and, when they had them in their power,
would be so much the more cruel and mischievous toward
them in revenge of the old quarrel. 3. That these Canaanites
had, when time was, been conquered and subdued by Israel,
were of old sentenced to be their servants, (Gen. ix. 25.) and
might now have been under their feet, and utterly incapable
of giving them any disturbance, if their own slothfulness,
cowardice, and unbelief had not suffered them thus to get
head. To be oppressed by those whom their fathers had con-
quered, and whom they themselves had foolishly spared, could
not but be very grievous. -
III. Israel returning to their God ; They cried unto the Lord,
when distress drove them to him ; and they saw no other way
of relief. Those that slight God in their prosperity, will find
themselves under a necessity of seeking him when they are in
trouble. - -
4 And Deborah a prophetess, the wife of Lapi-
doth, she judged Israel at that time. 5 And she
dwelt under the palm-tree of Deborah, between
Ramah and Beth-el in mount Ephraim ; and the
children of Israel came up to her for judgment. 6
And she sent and called Barak, the son of Abinoam,
out of Kedesh-naphtali, and said unto him, Hath not
the Lo RD God of Israel commanded, saying, Go,
and draw toward mount Tabor, and take with thee
ten thousand men of the children of Naphtali and of
the children of Zebulun ? 7 And I will draw unto
thee, to the river Kishon, Sisera the captain Of
Jabin’s army, with his chariots and his multitude :
and I will deliver him into thine hand. 8 And Barak
said unto her, If thou wilt go with me, then I will
go; but if thou wilt not go with me, then I will not
go. 9 And she said, I will surely go with thee: not—
withstanding the journey that thou takest shall not
be for thine honour; for the Lord shall sell Sisera
into the hand of a woman. And Deborah arose, and
went with Barak to Kedesh.
The year of the redeemed is at length come, when Israel was
- - &{
BeroRE CHRIST, 1316.
JUDGES, IV. The project of Deborah and Barak. ".
l

to be delivered out of the hands of Jabin, and restored again : Has not God, by a secret whispertothyself, given theºsome
to their liberty; which, we may suppose; the northern tribes;
that:lº nearest the oppressor, and felt most the effects of his
fury; did in a particular manner cry to God for. For the op-
pression of the poor, and the sighing of the needy, now will God
arise. Now here we have, ' ' ' ' ' ' ' ' ". . . . . . . .
: I. The preparation of the people for their deliverance; by
the prophetic conduct and government of Deborah, v. 4, 5.
Her name signifies a bee; and she answered her name by her
industry, sagacity, and great usefulness to the public, her
She
sweetness to her friends, and sharpness to her enemies.
is said to be the wife of Lapidotii: the termination is not com-
monly found in the name of a man; therefore some make it the
name of a place, she was a woman of Lapidoth. Others take
it appellatively; Lapidoth signifies lamps. The rabbins say,
she had employed herself in making wicks for the lamps of the
tabernacle; and having stooped to that mean office for God,
she was afterwards thus preferred. Or, she was a woman of
illuminations or of splendours: one that was extraordinary know-
ing and wise, and so came to be very eminent and illustrious.
Concerning her we are here told, 1. That she was intimately
acquainted with God : she was a prophetess ; one that was in-
structed in divine knowledge by the immediate inspiration of
the Spirit of God, and the gifts of wisdom, which she attain-
ed to not in an ordinary way; she heard the words of God, and
probably saw the visions of the Almighty. 2. That she was en-
tirely devoted to the services of Israel. She judged Israel at
the time that Jabin oppressed them ; and perhaps, for being a
woman, she was the more easily permitted by the oppressor to
do it. She judged, not as a princess, by any civil authority
conferred upon her, but as a prophetess, and as God's mouth
to them, correcting abuses, and redressing grievances, espe-
ºcially those which related to the worship of God. . The chil-
“dren of Israel came up to her from all parts for judgment, not
“so much for the deciding of controversies between man and
‘man, as for advice in the reformation of what was amiss in
things pertaining to God. Those among them, who before
had secretly lamented the impieties and idolatries of their
neighbours, but knew not where to apply themselves for the
restraining of them, now made their complaints to Deborah;
who, by the sword of the Spirit, showing them the judgment
•of God; reduced and reclaimed many, and excited and ani-
ºmated the magistrates in their respective districts to put the
‘laws in execution. It is said she dwelt, or, as some read it, sat
under a palm-tree, called ever after, from her, the palm-tree
of Deborah. Either she had her house under a tree, a mean
"habitation which would couch under a tree ; or she had her
judgment-seat in the open air, under the shadow of that tree;
which was an emblem of the justice she sat there to adminis.
ºter, which will thrive and grow against opposition, as palms
under pressures. Josephus says, that the children of Israel
•came to Deborah to desire her to pray to God for them, that
they might be delivered out of the hand of Jabin; and Samuel
is said at one particular time to judge Israel in Mizpeh, that is,
‘bring them back again to God, when they made the s
dress to him upon a like occasion, 1 Sam. vii. 6, 8.
ame ad-
II. The project laid for their deliverance. W hen the chil-
ldren of Israel came to her for judgment, with her they found
salvation. So they that seek to God for grace, shall have
grace and peace; grace and comfort, grace and glory. . She
was not herself fit to command an army in person, being a
woman; but she nominates one that was fit, Barak of
Naph-
tali, who, it is probable, had already signalized himself in
#9me encounters with the forces of the oppressor, living near
him, (for Hazor and Harosheth lay within the lot of that tribe;)
and thereby had gained a reputation and interest among his
people. Some struggles, we may suppose, that brave man had
used toward the shaking off of the yoke, but could not effect it
till he had his commission and instructions from Deborah.
He could do nothing without her head, nor she without his
hands; but both together made a complete deliverer, and ef-
fected a complete deliverance. The greatest and best are not
self-sufficient, but need one another. -
1. By God's direction, she orders Barak to raise an army,
and engage Jabin's forces, that were under Sisera’s command, ;
v. 6, 7. Barak, it may be, had been meditating some great
attempt against the common enemy ; a spark of generous fire
Was glowing in his breast, and fain he would do something to
the purpose for his people, and for the cities of his God. But
two things discouraged him : (1.) He wanted a commission
to levy forces ;...that therefore Déborah here gives him under
the broad seal of heaven; which, as a prophetess, she had a .
warrant to affix to it. “
think she intends § as an appeal to Barak's own heart:
e - ath not the Lord God of Israel com-
manded it? Yes, certainly he has, take my word for it.” Some
ment in his hand
intimation of his purpose, to make use of theč as ‘āfi'instru-
ment in h d to save Israel ? Hast not, thou felt some im:
pulse of this kind upon thiné own spirit.” If so, the spirit of
prophecy in Deborah confirms the spirit of a soldier in Barak;
Go and draw toward mount Tabor. [1]. She directs him what
number of men to raise, ten thousáñd; and let him not fear
that those will be too few, when God hath said, he will by them
save Israel. [2.] Whence, he should raise them ; only out of
his own tribe, and that of Zebulun, next adjoining; those two
counties should furnish him with an army sufficient, he need
nót stay to go further. And, lastly, She orders him where to
make his rendezvous ; at mount Tabor, in his own neighbour-
hood. (2.) When he had an army raised, he knew not how
he should have an opportunity of engaging the enemy, who,
perhaps, declined fighting, having heard that Israel, if they
had but courage enough to make head against the enemy, sel-
dom failed of success. “Well,” says Deborah, “in the name
of God, I will draw unto thee Sisera and his army.” She as-
sures him that the matter should be determined by one pitched
battle, and should not be long in the doing. . [1]. In men-
tioning the power of the enemy, Sisera, a celebrated general,
bold and experienced, his chariots, his iron chariots, and his
multitude of soldiers, she obliges Barak to fortify himself with
the utmost degree of resolution; for the enemy he was to en-
găge was a very formidable one. It is good to know the
worst, that we may provide accordingly. But, [2.] In fixing
the very place to which Sisera would draw his army, she gave
him a sign, which might help to confirm his faith when he came
to engage.” It was a contingent thing, and depended upon
Sisera’s own will ; but when afterward, he should see that
falling out just as Deborah had foretold, he might from thence
infer, that certainly in the rest she said she spake under a di-
vine direction, which would be a great encouragement to him ;
especially because with this, [3] She gave him an express
promise of success; I will (that is, God will, in whose name
I speak) deliver them into thy hand. So when he saw them
draw up against him, according to Deborah’s word, he might
be confident, that, according to her word, he should soon see
them fallén before him. Observe, God draws them to him only
that he might deliver them into his hand.” When Sisera drew
his forces together, he designed the destruction of Israel;
but God gathered them as sheaves into the floor, for their own
destruction, Mic. iv. 11, 12... Assemble yourselves, and ye
shall be broken to pieces, Isa. viii. 9. See Rev. xix. 17, 18.
... 2. At Barak's request, she promises to go along with him to
the field of battle. (1.) Barak insists much upon the neces-
sity of her presence, which would be better to him than a
council of war; (v. 8.) “If thou wilt go with me, to direct and
advise me, and in every difficult case to let me know, God’s
mind, then I will go with all my heart, and not fear the chariots
of iron ;” otherwise not. Some make this to be the language
of a weak faith ; he could not take her word; unless he had
her with him in pawn, as it were, for performance. It seems
rather to arise from a conviction of the necessity of God’s pre-
sence and continual conduct, a pledge and earnest of which he
would reckon Deborah’s presence to be ; and therefore begged
thus earnestly for it.” “If thou go not up with me, in token of
God’s going with me, carry me not up hence.” Nothing would
be a greater satisfaction to him, than to have the prophetess
with him to animate the soldiers, and to be consulted as an
oracle upon all occasions. (2.) Deborah promised to go with
him, v. 9. No toil nor perii shall discourage her from doing
the utmost that becomesher to do for the service of her country.
She would not send him where she would not go herself.
Those that in God's name call others to their duty, should be
very ready to assist them in it. Deborah was the weaker
vessel, yet had the stronger faith. But though she agrees to
go with Barak, if he insist upon it, she gives him a hint proper
enough to move a soldier not to insist upon it. The journey
thow undertakest (so confident was she of the success, that she
calls his engaging in war but the undertaking of a journey.)
| shall not be for thiné honour; not so much for thine honour as if
thou hadst gone thyself; for the Lord shall sell Sisera (now his
turn comes to be sold as Israel was, v. 2...by way of reprisal) :
into the hands of a woman ; that is, [1..] The world would
ascribe the victory to the hand of Deborah; this he might him-
self foresee. [2.] God (to correct his weakness) would corn-
plete the victory by the hand of Jael; which would be some
eclipse to his glory. But Barak values the satisfaction of his
mind, and the good success of his enterprise, more than his
honour; and therefore will by no means drop his request., He
dares not fight unless he have Deborah with him to direct him,
and pray for him. She therefore stood to her word with a mas-
culine courage; this noble heroine arose and went with Barak.
-** ~ * *
BEFoRE CHRIST, 1285. . . . .
...io, And Barak called Zebulun and Naphtalito
Kedesh; and he went up with ten thousand men at
his feet:and Deborah went up with him. ... 11 Now.
Heber the Kenite, which was of the children of Ho-
bab, the father-in-law of Moses, had severed himself
from the Kenites, and pitched his tent unto the plain
of Zaanaim, which is by Kedesh, 12. And, they
showed Sisera that Barak, the son of Abinoam, was
gone up to mount Tabor. 13 And Sisera gathered
together all his chariots, even nine hundred chariots
of iron, and all the people that were with him, from
;Harosheth of the Gentiles unto the river of Kishon.
‘14 And Deborah said unto Barak, Up ; for this is
thine hand: is not the LoRD gone out before thee?
So Barak, went down from mount Tabor, and ten
‘thousand men after him. 15. And the Lo RD dis-
'comfited Sisera, and all his chariots, and all his host,
with the edge of the sword, before Barak; so that
Sisera lighted down off his chariot, and fled away on
his feet. 16. But Barak pursued after the chariots,
and after the host, unto Harosheth of the Gentiles: |
and all the host of Sisera fell upon the edge of the
sword; and there was not a man left.
Here, I. Barak beats up for volunteers, and soon has his
quota of men ready, v., 10. Deborah had appointed him to
£aise an army of ten thousand men, (v. 6.) and so many he
‘has presently at his feet, following him, and subject to his
‘command. God is said to call us to his feet, (Isa. xli. 2.)
that is, into obedience to him. Some think it intimates that
they were all footmen, and so the armies of the Jews gene-
trally were ; which made the disproportion of strength between
“them and the enemy (who had horses and chariots) very
great, and the victory the more illustrious : but the presence
of God and his prophetess was abundantly sufficient to
‘balance that disproportion. Barak had his men, at his feet,
which intimates their cheerfulness and readiness to attend
him, whithersoever he went, Rev. xiv. 4. Though the tribes of
4ebulun and Naphtali wore chiefly depended on, yet it, ap-
spears, by Deborah’s song, that there were some come in to
*im from other tribes, Manasseh and Issachar; and more ex-
igected that came not, from Reuben, Dan, and Asher, ch. v.
34-17. But these are overlooked heré ; and we are only told,
that to make his ten thousand effective men indeed, Deborah
went, we with him. The 11th verse, concerning the remove of
“Heber, one of the families of the Kenites, out of the wilder:
ºness of Judah, in the south, where those families had fixed
‘themselves," (ch. i. 16.) into the northern country, comes in
for the sake of what was to follow concerning the exploit of
Jael, a wife of that family. . . . . . . . . . . . . . . . . . . .
II. Sisera, upon notice of barak's motions, takes the field
with a very numerous, and powerful army, v. 12, 13. They
showed Sisera, that is, it was showed him. Yet some think it
'cefers to the Kenites, mentioned immediately before, v. 11.
They gave Sisera notice of Barak’s rendezvous, there being
speace at this time between Jabin and that family, v. 17.
Whether they intended it as a kindness to him or no, it
'served to accomplish what God had said by Deborah, (v. 7.)
I will draw unto thee Sisera. Sisera's confidence was chiefly
in his chariots; therefore particular notice is taken of them,
fine hundred chariots of iron, which, with the scythes fasten.
ed to their axle-trees, when they were driven into an army of
£ootmen, did terrible execution. So ingenious have men been
in inventing methods of destroying one another, to gratify
those lusts from which come wars and fightings. . . . . . . .”
III. Deborah gives orders to engage the enemy, v. 14. Jo-
sephus says, that when Barak saw Sisera’s army drawn up,
and attempting to surround the mountain, on the top of which
he and his forces lay encamped, his heart quite failed him,
and he determined to retire to a place of greater safety; but
Peborah animated him to make a descent upon Sisera; assur-
ing him that this was the day marked out in the divine counsels
fºr his defeat. Now they appear most threatening, taey are
Tipe for ruin. The thing is as sure to be done, as if it were
done already : The Lord hath delivered Sisera into thy hand.
See how the work and honour of this great action are divided
between Deborah and Barak; she, as the head, gives the
word, he, as the hand, doeth the work. Thus doth God dis-
pense his gifts variously, 1 Cor. xii. 4, &c. But though or-
dinarily the head of the woman is the man, (1 Cor. xi. 2.) he
!
- JUDGE S, IV. The project of Deborah and Barak.
that has the residue of the Spirit was pleased tº cross hands,
and to put the head upon the woman's shoulders, choosing
the weak things of the world to shame the mighty, that no
flesh might glory in his presence. It was well for Barak that: "
; he had Deborah with him ; for she made up what was defec-
tive, 1. In his conduct, by telling him, This is the day. 2. In
his courage, by assuring him of God’s presence ; “Is not the .
Lord gone out before thee ?, Darest not thou follow, when thou
hast God himself for thy leader' . Note, (1.) In every un-
dertaking it is good to be satisfied that God goes before us,
that we are in the way of our duty, and under his direction.
; (2.) If we have ground to hope that God goes before us, we
ought to go on with courage and cheerfulness. “Be not dis-
mayed at the difficulties thou meetest with in resisting Satan,
in serving God, or suffering for him ; for is not the Lord gone
º º > * > e e out befor 7 F a fi : .”
the day in which the LoRD hath delivered Sisera into out before thee ? Follow him fully then.”
IV. God himself routs the enemy’s army, v. 15. Barak, in
obedience to Deborah's orders, went down into the valley,
though there upon the plain the iron chariots would have so
much the more advantage against him; quitting his fastness
upon the mountain in dependence upon the divine power :
for in vain is salvation hoped for from hills and mountains; in
the Lord alone is the salvation of his people, Jer. iii. 23. And
he was not deceived in his confidence; #. Lord discomfited Si-
Séra, It was not so much the bold and surprising alarm which
Barak gave their camp, that dispirited and dispersed them,
but God’s terror sº their spirits, and put them into an
unaccountable confusion. The stars, it seems, fought against
them, ch. v. 20. Josephus says, that a violent storm of hail,
which beat in their faces, gave them this rout, disabled them
and drove them out; so that they became a very easy prey to
the army of Israel; and Deborah’s words were inade good;
“ The Lord has delivered them vnto thy hand ; it is now in thy
power to do what thou wilt with them.”
V. Barak bravely improves his advantage, follows the blow
with an undaunted resolution and an unwearied diligence,
prosecutes the victory, and pursues the scattered forces, even ,
to their general's head-quarters at Harosheth, (v. 16.), and
spares none whom God" had delivered into his hand, to be
destroyed.; There was not a man left. When God, goes before
us in our spiritual conflicts we must bestir ourselves; and
when by his grace he gives us success against the enemies of
our souls, we must improve it by watchfulness and resolution,
- - ! #
and carry on the holy war with vigour.
17. Howbeit, Sisera fled away, on his feet to the
tent of Jael the wife of Heber the Kenite: for there
was peace between Jabin the king of Hazor and the
house of Heber the Kenite. 18 And Jael went out
to meet Sisera, and said unto him, Turn in, my lord,
turn in to me; fear not: and when he had turned in
unto her into the tent, she covered him with a man-
tle. 19. And he said unto her, Give me, I pray thee,
a little water to drink; for I am thirsty ; and she
opened a bottle of milk, and gave him drink, and
covered him. 20 Again he said unto her, Stand in
the door of the tent; and it shall be when any man
doth come and inquire of thee, and say, Is there any
man here 2 that thou shalt say, No. 21. Then Jael,
Heber’s wife, took a nail of the tent, and, took an
hammer in her hand, and went softly unto him,
and smote the nail into his temples, and fast-
ened it into the ground; (for he was fast asleep;
and weary:) so he died. 22 And, behold, as Barak
pursued Sisera, Jael came out to meet him, and said
unto him, Come, and I will show thee the man
whom thou seekest... And when he came into
her tent, behold, Sisera lay dead, and the nail was
in his temples. 23 So God subdued on that day
Jabin the king of Canaan before the children of
Israel. 24 And the hand of the children of Israel pros-
pered, and prevailed against Jabin the king of Ca-
naan, until they had destroyed Jabin king of Canaan.
We have seen the army of the Canaanites totally routed.
It is said, Ps. lxxxiii. 9, 10, (where the defeat of this army is
pleaded as a precedent for God’s doing the like in aftertimes,)
that they became as dwing for the earth. Now, here we have,
I. The fall of their general, Sisera, captain of the host, in
whom, it is likely, Jabin their king put *ntire confidence,
º -
&
BEFoEE CHRIST, 1285.
JUDGES, IV. The project of Deborah and Barah,
f
and therefore was not himself present in the action. Let us
trace the steps of this mighty man’s fall.
1. He quitted his chariot and took to his feet, v. 15, 17. His
chariots had been his pride and his confidence; and we may
suppose he had therefore despised and defied the armies of the
}iving God, because they were all on foot, and had neither
chariot nor horse, as he had ; justly therefore is he thus made
ashamed of his confidence, and forced to quit it, and thinks
himself then most safe and easy, when he is got clear of his
chariot, though we may well suppose it the best made, and best
drawn, of any of them. Thus are they disappointed who rest
on the creature ; like a broken reed, it not only breaks under
them, but runs into their hand, and pierces them with many
sorrows. The idol may quickly become a burthen ; (Isa. xlvi.
1.) and what we were sick for, God can make us sick of. How
sneakingly doth Sisera look, now he is dismounted. It is
hard to say whether he blushes or trembles more. Put not
your trust in princes, if they may so soon be brought to this;
if he who but lately trusted to his arms with so much assur.
ance, must now trust to his heels only with so little.
2. He fled for shelter to the tents of the Kenites, having no
strong hold, nor any place of his own in reach to retire to.
The mean and solitary way of the Kenites’ living, perhaps, he
had formerly despised and ridiculed, and the more, because
religion was kept up among them ; yet now he is glad to put
himself under the protection of one of these tents: and he
chooses the wife's tent or apartment, either because less sus-
ected, or because it happened to be next to him, and the first
e came to, v. 17. And that which encouraged him to go
thither was, that at this time there was peace between his
master and the house of Heber: not that there was any league
offensive and defensive between them, only at present there
were no indications of hostility. Jabin did them no harm, did
not oppress them as he did the Israelites ; their plain, quiet,
harmless way of living, making them, not suspected or feared :
and perhaps God so ordering it, as a recompence for their
constant adherence to the true religion. Sisera thought he
might therefore be safe among them; not considering, that
though they themselves, suffered not by Jabin's power, they
heartily sympathized with the Israel of God that did.
3. Jael invited him in, and bid him very welcome. Pro-
bably she stood at the tent door, to inquire what news from
the army, and what the success of the battle was, which was
fought not far off. (1.) She invited him in. Perhaps she
stood waiting for an opportunity to show kindness to any dis-
tressed Israelite, if there should have been occasion for it;
but seeing Sisera come in great haste, panting and out of
breath, she invited him to come and repose himself in her
tent; in which, while she seemed to design the relieving of
his fatigue, perhaps she really intended the retarding of his
fight, that he might fall into the hands of Barak, who was
now in a hot chase of him ; (v. 18.) and it may well be ques-
tioned, whether she had at first any thought of taking away
his life, but rather God afterwards put it into her heart. (2.)
She made very much of him, and seemed mighty careful to
have him easy, as her invited guest. Was he weary 1 she
finds him a very convenient place to repose himself in, and
recruit his strength. Was he thirsty 2 well he might. Did
he want a little water to cool his tongue? the best liquor her
tent afforded was at his service, and that was milk, (v. 19.)
which, we may suppose, he drank heartily of ; and being re-
freshed with it, was the better disposed to sleep. Was he
cold or afraid of catching cold : or did he desire to be hid from
the pursuers, if they should search that tent 2 she covered him
with a mantle, v. 18. All expressions of care for his safety.
Only, when he desired her to tell a lie for him, and to say he
was not there, she declined making any such promise, v. 20.
We must not sin against God, no, not to oblige those we would
show ourselves most observant of. Lastly, We must suppose
she kept her tent as quiet as she could, and free from noise,
that he might sleep the sooner and the faster. And now was
Sisera least safe, when he was most secure. How uncertain
and precarious is human life 1 and what assurance can we
have of it, when it may so easily be betrayed by those with
whom it is trusted; and they may prove its destroyers, who
we hoped would have been its protectors It is best making
God our Friend, for he will not deceive us.
.4. When he lay fast asleep, she drove a long nail through
his temples; so fastened his head to the ground, and killed
him, v. 21. And though this was enough to do his business,
yet, to make sure work, (if we translate it right, ch. v. 26.) she
cut off his head, and left it nailed there. Whether she de-
signed this or no when she invited him into her tent, does not
appear ; probably the thought was darted into her mind when
she saw him lie ºir to receive such a fatal blow ; and,
doubtless, the thought brought with it evidence sufficient that
it came not from Satan, as a murderer and destroyer, but from
God, as righteous Judge and Avenger; so much of brightness
and heavenly light did she perceive in the inducements to it,
that offered themselves, the honour of God, and the deliver-
ance of Israel, and nothing of the blackness of malice, hatred,
or personal revenge. (1.) It was a divine power that enabled
her to do it, and inspired her with a more than manly courage.
What if her hand should shake, and she should miss her blow 2
What if he should awake when she was attempting it ! Or
suppose some of his own attendants should follow him, and
surprise her in the fact, how dearly would she and all hers be
made to pay for it ! Yet, obtaining help of God, she does it
effectually. (2.) It was a divine warrant that justified her in
the doing of it; and therefore, since no such extraordinary
commissions can now be pretended, it ought not in any case
to be imitated. The laws of friendship and hospitality must
be religiously observed, and we must abhor the thought of
betraying any whom we have invited and encouraged to put a
confidence in us. And as to this act of Jael’s, (like that of
Ehud’s in the chapter before,) we have reason to think she
was conscious of such a divine impulse upon her spirit to do
it, as did abundantly satisfy herself (and it ought therefore to
satisfy us) that it was well done. God’s judgments are a
great deep. The instrument of this execution was a nail of
the tent, that is, one of the great pins with which the tent, or
the stakes of it, were fastened. They often removed their
tents; she had been used to drive these nails, and therefore
knew how to do it the more dexterously on this great occasion,
He that had thought to have destroyed Israel with his many
iron chariots, is himself destroyed with one iron nail. Thus
do the weak things of the world confound the mighty. See
here Jael’s glory, and Sisera’s shame. The great commander,
dies, [1..] In his sleep, fast asleep, and weary. It comes in
as a reason why he stirred not to make any resistance. So.
fettered was he in the chains of sleep, that he could not find.
his hands. Thus the stout hearted are spoiled at thy rebuke, G
God of Jacob ; they are cast into a deep sleep, and so are made
to sleep their last, Ps. lxxvi. 5, 6. Let not the strong man.
then glory in his strength ; for when he sleeps, where is it 7
It is weak, and he can do nothing; a child may insult him.
then, and steal his life from him ; and yet if he sleep not, he
is soon spent and weary, and can do nothing neither. These.
words which we here put in a parenthesis, (for he was weary,)
all the ancient versions read otherwise : he struggled, (or
started, as we say,) and died ; so the Syriac and Arabic.
Eaagitans sese mortuus est.—He fainted and died ; so the
Chaldee. He was darkened and died ; so the LXX. Conso:
cians morte soporem, so the vulgar Latin, joining sleep and
death together, seeing they are so near akin. He fainted and
died. He dies, [2.] With his head nailed to the ground, an
emblem of his earthly-mindedness. O curva in terram anima: "
His ear (says Bishop Hall) was fastened so close to the earth,
as if his body had been listening what was become of his soul.
He dies, [3.] By the hand of a woman. This added to the
shame of his death before men ; and had he but known it as
Abimelech did, (ch. ix. 54.) we may well imagine how much
it would have added to the vexation of his own heart.
II. Here is the glory and joy of Israel hereupon.
1. Barak their leader finds his enemy dead; (v. 22.) and
very well pleased, no doubt, he was to find his work done so,
well to his hand, and so much to the glory of God, and the
confusion of his enemies. Had he stood too nice upon a point
of honour, he would have resented it as an affront, to have the
general slain by any hand but his ; but now he remembered,
that this diminution of his honour he was sentenced to under-
go, for insisting upon Deborah’s going with them ; The Lord.
shall sell Sisera into the hand of a woman ; though then it was
little thought the prediction would have been fulfilled in such
a way as this. H -
2. Israel is completely delivered out of the hands of Jabin
king of Canaan, v. 23, 24. They not only shook off his yoke
by this day’s victory, but they afterward prosecuted, the war
against him, till they had destroyed him, he and his nation
being by the divine appointment devoted to ruin, and not to be
spared. The Israelites having soundly smarted for their foolish
pity in not doing it before, resolve, now it is in their power,
to indulge them no longer, but to make a thorough riddance
of them, as a people to whom to show mercy was as contrary
to their own interest as it was to God’s command ; and pro-
bably it was with an eye to the sentence they were under, that
this enemy is named three times here in the twe last verses,
and called king of Canaan ; for as such he was to be destroyed 5
and so thoroughly was he destroyed, that I do not remember
to read of the kings of Canaan any more after this. The chile
BEFoEE CHRIST, 1285.
The song of Deborah.
JUDGES, V.
dren of Israel had prevented a great deal of mischief, if they
had sooner destroyed these Canaanites, as God had both
cummanded and enabled them ; but better be wise late, and
by experience, than never wise.
- P. V.
This chapter is the triumphant song which was composed and sung upon
occasion of that glorious victory which Israel obtained over the forces of
Jºbin king, of Canaan, and the happy consequences of that victory.
Probably it was usual then to publish p;" upon such occasions, as
now ; but this only is preserved of all the poems of that age of the
Judges, because dictated by Deborah a propheless, designed for a psalm
of praise then, and a paltern of praise to after-ages ; and it gives a
9reat deal of light to the history of these times. I. Ji begins with praise
to God, v. 2, 3. II. The substance of this song transmits the memory
of this great achievement. l. Comparing God's appearances for them
on this occasion, with his appearances to them on inount Sinai, v. 4, 5.
2. Magnifying their deliverance, from the consideration of the calami-
tous condition they had been in, v, 6–8. 3. Calling those to join in
praise, that shared in the benefits of the success, p. 9–13. 4. Reflecting
ſignour upon those tribes that were forward and active in that war, and
disgrace on those that declined the service, v. 14–19, 23 5. Taking
notice how God himself fought for them, v. 20–22. 6. Celebrating
particularly the honour of Jael, that slew Sisera ; on which head the
song is very large, v. 24–30. It concludes with a prayer to God, v. 31.
l HEN sang Deborah, and Barak the son of
Abinoam, on that day, saying, 2 Praise ye
the LQRD for the avenging of Israel, when the peo-
ple willingly offered themselves. 3 Hear, O ye kings;
give ear, O ye princes: I, even I, will sing unto the
LoRD ; I will sing praise to the Lord God of Israel.
4 LøRD, when thou wentest out of Seir, when thou
marchedst out of the field of Edom, the earth trem-
bled, and the heavens dropped, the clouds also
dropped water. 5 The mountains melted from be-
fore the Lok D, even that Sinai from before the Low D
God of Israel.
The former chapter let us know what great things God had
done for Israel : in this we have the thankful returns they
made to God, that all ages of the church might learn (that
work of heaven) to praise God.
I. God is praised by a song. Which is, 1. A very natural
expression of rejoicing : Is any merry 2 Let him sing ; and
holy joy is the very soul and root of praise and thanksgiving.
God is pleased to reckon himself glorified by our joy in him,
and in his wondrous works. His servants' joy is his delight,
and their songs melody to him. 2. A very proper expedient
for spreading the knowledge and perpetuating the remem-
brance, of great events. Neighbours would learn this song
one of another, and children of their parents; and by that
means they who had not books, or could not read, yet would
be made acquainted with these works of God; and one gene-
ºqtion would thus praise God’s works to another, and declare
his mighty acts, Ps. cxlv. 4, &c.
... II. Deborah herself penned this song, as appears by v. 7.
Till I Deborah arose. And the first words should be rendered,
Then she sang, even Deborah. She used her gifts as a pro-
phetess in composing the song; and the strain throughout is
very fine and lofty, the images lively, the expressions elegant,
and an admirable mixture there is in it of sweetness and maº
jesty. No poetry is comparable to the sacred poetry. And
We may suppose she used her power as a princess, in obliging
the conquering army of Israel to learn and sing this song.
She expects not that they should, by their poems, celebrate
her praises, and magnify her; but requires, that in this poem
they should join with her in celebrating God's praises, and
magnifying him. She had been the first wheel in the action,
and now is so in the thanksgiving. -
III. It was sung on that day, not the very day that the fight
Waš, but on that occasion, and soon after, as soon as a thanks-
giving day could conveniently be appointed. When we have
received mercy from God, we ought to be speedy in our returns
of praise, while the impressions of the mercy are fresh. It is
rent to be paid at the day
- 1:, She begins with a general Hallelujah : Praise (or bless,
for that is the word) ye the Lord, v.2. The design of the song
is to give glºry to God; that therefore is put first, to explain
and direct all that follows, like the first petition of the Lord’s
prayer, Hallowed be thy name. Two things God is here
Praised for ; (1.) The vengeance he took on Israel’s enemies,
for the avenging of Israel upon their proud and cruel op-
Pressºrs, recompensing into their bosoms all the injuries they
had, done to his people. The Lord is known as a righteous
God, and the God to whom vengeance belongs, by the judg-
**nts, which he erecuteth. (2.) The grace he gave to Israel's
friends; when the people willingly offered themselves to serve
Vol. I. - 4 H -
the world had been melting round about them.
In this war. God is to have the glory of all the good offices
that are at any time done us ; and the more willingly they are
done, the more is to be observed of that grace, which gives
both to will and to do. For these two things she resolves to
leave this song upon record, to the honour of the everlasting
God; (v. 3.) I, even I, will sing unto the Lord, Jehovah, that
God of incontestable sovereignty and irresistible power, even
§ the ºrd God of Israel, who governs all for the good of the
Cºllll'C ſl.
2. She calls to the great ones of the world, that sit at the
upper end of its table, to attend to her song, and take notics
of the subject of it: Hear, O ye kings, give ear, O ye princes.
(1.) She would have them know, that as great and as high as
they were, there is One above them with whom it is folly to
contend, and to whom it is their interest to submit; that
horses and chariots are vain things for safety. (2.) She would
have them to join with her in praising the God of Israel, and
no longer to praise their counterfeit deities, as Belshazzar did ;
(Dan. v. 4.) He praised the gods of gold and silver. She be-
speaks them as the psalmist, (Ps. ii. 10, 11.) Be wise now
therefore, O ye kings, serve the Lord with fear. (3.) She
would have them take warning by Sisera’s fate, and not dare
to offer any injury to the people of God, whose cause, sooner.
or later, God will plead with jealousy.
3. She looks back upon God’s former appearances, and
compares this with them, the more to magnify the glorious
Author of this great salvation. What God is doing, should
bring to our mind what he has done; for he is the same yes.
terday, to day, and for ever ; (v. 4.) Lord, when thou wentest.
out of Seir. This may be understood, either, (1.) Of the ap-
pearances of God’s power and justice against the enemies of
Israel to subdue and conquer them ; and so Hab. iii. 3, 4, &c.,
is parallel to it, where the destruction of the church’s enemies
is thus described. When God had led his people Israel from
the country of Edom, he brought down under their feet Sihon.
and Og, striking them and their armies with such terror and
amazement, that they seemed apprehensive that heaven and
earth were coming together. Their hearts melted, as if all
Or it denotes
the glorious displays of the Divine Majesty, and the surprising
efforts of the divine power, enough to make the earth tremble,
the heavens drop like snow before the sun, and the mountains
to melt. Compare Ps. xviii. 7. God's counsels are so far.
from being hindered by any creature, that when the time of:
their accomplishment comes, that which seemed to stand in.
their way will not only yield before them, but be made to serve
them. See Isa. lxiv. 1, 2. Or, (2.) It is meant of the appear-
ances of God’s glory and majesty in Israel, when he gave
them his law at mount Sinai. It was then literally true, the
earth trembled, and the heavens dropped, &c. Compare Deut.
xxxiii. 2. Ps. lxviii. 7, 8. Let all the kings and princes know
that this is the God whom Deborah praises, and not such.
mean and impotent deities as they paid their homage to. The
Chaldee paraphrase applies it to the giving of the law, but has
a strange descant on those words, The mountains melted.
Tabor, Hermon, and Carmel contended among themselves: one
said, Let the divine majesty dwell upon me: the other said, Let
it dwell upon me ; but God made it to dwell woon mount Sinai,
the meanest and least of all the mountains. I suppose it means.
the least valuable, because barren and rocky.
6 In the days of Shamgar the son of Anath, in the
days of Jael, the highways were unoccupied, and the
travellers walked through by-ways. 7. The inhabit-
ants of the villages ceased, they ceased in Israel,
until that I Deborah arose, that I arose a mother in
Israel. 8 They chose new gods; then was war in
the gates: was there a shield or spear seen among
forty thousand in Israel 2 9 My heart is toward the
governors of Israel, that offered themselves willingly
among the people. Bless ye the Lord. 10 Speak;
ye that ride on white asses, ye that sit in judgment,
and walk by the way. 11 They that are delivered
from the noise of archers in the places of drawing
water, there shall they rehearse the righteous acts of
the LoRD, even the righteous acts toward the inha-
bitants of his villages in Israel: then shall the peo.
ple of the LORD go down to the gates.
Here, I. Deborah describes the distressed state of Israel
under the tyranny of Jabin, that the greatness of their trouble
might make their salvation appear the more illustrious, and
the more gracious, v. 6. “From the days of Shamgar, who did
- 601
BEFor E CIIRIST, 1285.
JUDGES, V.
The song of Deborah. º

times, to the days of Jael, the present day, in which Jael has
so signalized herself, the country has been in a manner deso-
§ate.” I. No trade. For want of soldiers to protect men of
ibusiness in their business from the incursions of the enemy,
and for want of magistrates to restrain and punish thieves and
robbers among them, (men of broken fortunes and desperate
‘spirits, that, having no employment, took to rob on the high-
Toad,) all commerce ceased, and the highways were unoccu-
gied; no caravans of merchants, as formerly. 2. No travel-
tling.” Whereas in times when there was some order and
government, the travellers might be safe in the open roads,
and the robbers were forced to lurk in the by-ways; now, on
the contrary, the robbers insulted on the open roads without
check, and the honest travellers were obliged to sculk, and
walk through by-ways, in continual frights. 3. No tillage.
The fields must needs be laid waste and unoccupied, when the
inhabitants of the villages, the country-farmers, ceased from
their employment, quitted their houses which were continually
alarmed and plundered, and were obliged to take shelter for
themselves and their families in walled and fenced cities. 4.
No administration of justice. . There was war in the gates
where their courts were kept, v. 8. So that it was not till
this salvation was wrought, that the people of the Lord durst go
deprived the magistrates of the dignity, and the people of the
*enefit, of their government. 5. No peace to him that went
spassed and repassed, were infested by the enemy; nay, the
Places of drawing water were alarmed by the archers—a
&mighty achievement, to terrify the drawers of water. 6.
Neither arms nor spirit to help themselves with, not a shield
nor spear seen among forty thousand, v.8. Either they were dis-
armed by their oppressors, or they themselves neglected the
art of war; so that though they had spears and shields, they
were not to be seen, but were thrown by and suffered to rust,
they having neither skill nor will to use them. . . .
Il. She shows in one word what it was that brou
&misery upon *...*,
* , . * * * - chose new gods, v. 8. It was their
idolatry that provoked *
iod to give them up thus into the
but that would not content them, they must have more, many
&more, still more. Their God was the Ancient of days, still
the same; and therefore they grew weary of him, and must
have new gods, which they were as fond of as children of new
'clothes; names newly invented, heroes newly canonized.
Their fathers; when put to their choice, chose the Lord for
their God, (Josh. xxiv. 21.) but they would not abide by that
choice, they must have gods of their own choosing. . . . . . . .
III. She takes notice of God’s great goodness to Israel, in
graising up such as should redress their grievances. Herself
£irst; (v. 7.) Till that I Deborah arose; to restrain and punish
those who disturbed the public peace, and protect men in
their business; and then the face of things was changed for
the better quickly; those beasts of prey retired upon the break.
ing forth of this joyful light, and mani went forth again, to his
swork and labour; Ps. civ. 22, 23. Thus she became a mother
in Israel, a nursing mother, such was the affection she bore to
ther people, nd such the care and pains she took for the pub-
Jic welfare. Under her there were other governors of Israel,
$º who, like her, had done their part as governors to re-
form the people, and then, like her, offered themselves will-
ingly, to serve in the war, not insisting upon the exemption
which their dignity and office entitled them to, when they had
$o fair an opportunity of appearing in their country’s cause;
and, no doubt, the example of the governors influenced the
ipeople in like manner, willing to offer themselves, v. 2. Of
these governors he says, My heart is toward them ; that is, “I
truly love and honour.them, they have won my heart for ever,
§ shall never forget them.” Note, Those are worthy of double
honour, that recede voluntarily from the demands of their
honour to serve God and his church. . . .
IV. She calls upon those who had a particular share in the
advantages of this great salvation, to offer up particular thanks
to God for it, v. 10, 11. Let every man speak as he found of
the goodness of God in this happy change of the posture of
public affairs. 1. Ye that ride on white asses, that is, the no-
bility, and gentry. Horses were little used in that country,
$hey had, it is probable, a much better breed of asses than we
have ; but persons of quality, it seems, were distinguished by
the colour of the asses they rode on ; the white, being more
Tare, were therefore more valued. Notice is taken of Abdon's
Sons and grandsons, riding on ass-colts, as indicating them to
be men of distinction, ch. xii. 14. Let such as are by this
salvation * only to their liberty as other Israelites,
something toward the deliverance of Israel from the Philis-
ght all this ? . tº - * , , ,
die the pen of the writer. , 15 º of
- Issachar were with Deborah; even Issachar, and
‘hands of their enemies. The Lord their God was one Lord, ar were witn Le , , , , S2- . ,--> --~~~~~~ 2. ~.
but to their dignity, speak God’s praises; 2. Let them that
sit in judgment be sensible of it, and thankful for it as a very
great mercy; that they may sit safely there; that the 'sword of
justice is not struck out of their hand by the sword of war." 3.
Let them that walk by the way, and meet with none there to
make them afraid, speak to themselves in pious meditations,
and to their fellow-travellers in religious discourses, of the
goodness of God in ridding the roads of those banditti, that had
so long infested, them. . .4: Let them that draw water in peace,
and have not their well, taken from them, or stopped up, nor
are in danger of being caught by the enemy when they go forth
to draw there where they find themselves so much more safe
and easy than they have been, there let them rehearse the
acts of the Lord ; not Deborah's acts, or Barak's, but the
Lord’s, taking notice of his hand making peage in our borders,
and creating a defence. upon all the glory. This is the Lord's
doing. Observe in these acts of his, (1.) Justice executed on
his daring enemies. They are the righteous acts of the Tord.
See him pleading a righteous cause, and sitting in the throne
judging aright, and give him glory as the Judge of all the earth.
(2.) Kindness showed to his trembling people ; the inhabitants
of the villages, who lay most open to the enemy, had suffered
most, and were in most danger, Ezek. xxxviii. 11. It is the
+ - - glory of God to protect those that are most exposed, and to
‘down to the gates, v. 11, The continual incursions of the enemy |
help the weakest. Letºus all take notice of the share we in
particular have in the public peace and tranquillity, the inha-
- º - - * * * i bitants of the villages especially, and give God the praise of it.
out, or to him that came in. . The gates through.which they |
12 Awake, awake, Deborah ; awake, awake ;
utter a song: arise, Barak, and lead thy captivity
captive, thou son of Abinoam. , 13. Then he made
him that remaineth have dominion over the nobles
among the people: the LoRD made me have do-
minion over the mighty. 14 Out of Ephraim was
there a root of them against Amalek; after thee,
Benjamin, among thy people: out of Machir came
down governors, and out of Zebulun they that han-
also. Barak: he was sent on foot into the valley.
For the divisions of Reuben there were great thoughts
of heart. , 16 Why abodest thou among the sheep-
folds, to hear the bleatings of the flocks? For the
divisions of Reuben there were great searchings of
heart. , 17 Gilead abode beyond Jordan; and why
did Dan remain in ships? Asher continued on the
sea-shore, and abode in his breaches. 18 Zebulun
and Naphtali were a people that jeoparded their
lives unto the death in the high places of the field.
19 The kings came and fought; then fought, the
kings of Canaan in Taanach by the waters of Me-
giddo: they took no gain of money. 20. They fought
from heaven; the stars in their courses fought against
Sisera.” 21 The river of Kishon swept them away,
that ancient river, the river Kishon. O my soul,
thou hast trodden down strength. 22 Then were the
horse-hoofs broken by the means of the pransings,
the pransings of their mighty ones. 23 Curse ye
Meroz, said the angel of the LoRD ; curseye bitterly
the inhabitants thereof; because they came not to
the help of the LoRD, to the help of the LORD against
the mighty. . . . . . . . . . . . . . . . . . . . .
Here, I. Deborah stirs herself and Barak to Čelebrate this
victory in the most solemn manner, to the glory of God and
the honour of Israel, for the encouragement of their friends,
and the greater confusion of their enemies, v. 12. 1. Deborah,
as a prophetess, must do it by a song, to compose and sing
which, she excites herself, Awake, awake ; and again, Awake,
awake. Which intimates the sense she had of the excellency
and difficulty of the work: it needed and well deserved the
utmost liveliness and vigour of soul in the performance of it;
all the powers and faculties of the soul in their closest attention
and application ought to be employed in it. Thus too she
expresses the sense she had of her own infirmity, and aptness
to flag and remit in her zeal in this work.” Note, Praising
God is work that we should awaketo, and awake ourselves to,
Ps. cwiii. 2. 2. Barak, as a general, must do it by a triumph;
Lead thy captivity:captive. Though the army of Sisera was cut
off in the field, and no quarter given, yet we may suppose in
BEFoRE CHRIST, 1285.
The song of Deborah.

the prosecution of the victory, when the war was carried into
the enemy's country, many not found in arms were seized and
made prisoners of war, these she would have led in chains
after Barak, when he made his public entry into his own city
to grace his triumphs; not as if it should be any pleasure to
him to trample upon his fellow-creatures, but thus he must
give glory to God, and serve that good purpose of his govern-
; which is to look upon those that are proud, and to abase
them. . . . . . . . . . . . . . . . . . . . . . . . . . . . - .
II. She gives good reason for this praise and triumph, v. 13.
This glorious victory had made the remnant of Israel, and
3Deborah in particular, look very great ; a circumstance which
they dwed entirely to God. 1. The Israelites were become few
and inconsiderable, and yet to them God gave dominion over
nobles. Māny of them were cut off by the enemy, many died
of grief, and perhaps some had removed their families and
effects into foreign parts; yet those few that remained, by |
divine assistance, with one brave and generous effort, not only
shook off the yoke of oppression from their own neck, but got
power over their oppressors. As long as any of God’s Israel
remain, (and a remnant God will have in the worst of times,)
there is hope, be it ever so small a remnant; for God can make
him that remains, though it should be but one single person,
triumph over the most proud and potent. 2. Deborah was
herself of the weaker sex, and the sex that from the fall had || -
handle the pen of the writer, clerks, that issued out orders,
wrote circular letters, drew commissions, mustered their men,
and kept their accounts. Thus must every man, according as
been sentenced to subjection, and yet the Lord, that is himself
higher than the highest, authorized her to rule over the mighty
men of Israel, who willingly submitted to her conduct ; and
enabled her to triumph over the mighty men of Canaan, who
fell before the army she commanded ; so, wonderfully did he
advance the low estate of his handmaid, “The Lord made me, a
woman, have dominion over mighty men.” A despised stone
is made head of the corner. This is indeed the Lord's doing,
and marvellows in our eyes. .-- ~ .
III. She makes particular remarks on the several parties
against them, who fought for them, and who stood neuter.
1. Who fought against them. The power of the enemy must
be taken notice of, that the victory may appear the more glori- ||
bus. Jabin and Sisera had been mentioned in the history, but
here it appears further, (1.) That Amalek was in league with
Jabin, and sent him in assistance, or endeavoured to do it.
Ephraim is here said to act against Amalek, (v. 14.) probably
intercepting and cutting off some forces of the Amalekites that
were upon their march to join Sisera. Amalek had helped
Moab to oppress Israel, (ch. iii. 13.) and now had helped
Jabin; they were inveterate enemies to God’s people, whose
hand had always been against the throne of the Lord, (Exod.
xyii. 16.) and therefore the more dangerous. (2.) That others
of the kings of Cáñaan, who had somewhat recovered, them:
selves since their defeat by Joshua, joined with Jābin and
strengthened his army with their forces, having the same
implacable enmity to Israel that he had, and those kingdoms,
9f Hazor, Josh. xi. 10. These kings came and fought, v.19.
Hsrael had no king, their enemies had many, whose power and
influence, especially acting in confederacy, made them very
'formidable ; and yet Israel, having the Lord for their King,
was too hard for them all, . It is said of these kings, They took
no gain of money; they were not mercenary troops hired into
the service of Jabin, (such often fail, in an extremity,) but
they were volunteers, and hearty in the cause against
Israel : they desired not the riches of silver, so the Chaldee, but
9nly the satisfaction of helping to ruin Israel. Acting upon
this principle, they were the more formidable, and would be
the mºre cruel. . . . . . . . . . . . . . . . . . . . .
2. Who fought for them. The several tribes that assisted in
$his, great exploit, here are spoken of with honour; for though
God is chiefly to be glorified, instruments must have their due
#. for the encouragement of others; but, after all, it was
heaven that turned the scale. . . . . . . . . . . . . .
(1.) Ephraim, and Benjamin, those tribes among whom
Deborah herself lived, bestirred themselves, and did bravely,
by herinfluênce upon them; for her palm-tree was in the tribé
ºf Ephraim, and very near to that of Benjamin, v. 14. Out of
£phraim was there a root, and life in the root, against Amalek.
There was in Ephraim a mountain called the mount of Amalek,
(mentioned, ch. xii. 15.) which, some think, is here meant, and
some read it, There was a root in Amalek; that is, in that moun-
§ain; a strong resolution in the minds of that people to make
head against the oppressors, which was the root of the matter.
Herein Benjamin had set them a good example among his
people ; Ephraim moved after thee, Benjamin. Though Ben-
ºmin was the junior tribe, and much inférior, especially at
: such the family of :
came down governors. The children of Machir were particu-
: larly famous for their valour in Moses's time, (Numb. xxxii.
39.) and, it seems, it continued in their family, the more be:
cause they were seated in the frontiers. . [2.J. With men of
© . * * º g Blackmore paraphrases it,
concerned in this great action, taking notice who fought -
this time, to Ephraim, both in number and wealth, yet when
they led, Ephraim followed in appearing for the common
cause. If we be not so bold, as to lead, yet we must not be sq
proud and sullen as not to follow even our inferiors in a good
work. Ephraim was at a distance from the place of action,
and therefore could not send forth many of its boughs to the
service; but Deborah, who was one of them, knew there was a
root of them, that they were hearty.well-wishers to the cause:
Dr. Lightfoot gives quite another sense of this; Joshua, of
Ephraim, had been a root of such victories against Amalek,
(Exod. xvii.) and Ehud of Benjamin lately against Amalek
and Moab. . . . . . . . . . . – . . . .
(2.) The ice being broken by Tºphraim and Benjamin,
Machir (the half tribe of Manasseh beyond Jordan) and Ze-
bulun sent in men that were very serviceable to this great de-
sign...When an army is to be raised, especially under such
disadvantages, as were occasioned by the long disuse of arms,
and the dispiritedness of the people, it is of great consequence
to be furnished, º: men of courage for officers, and
achir; furnished them with, for thence
learning and ingenuity, for secretaries of war, and with such
they were supplied out of Zebulun ; thence came men that
he has received the gift, minister the same, for the public good,
1 Pet. iv. 10. The eyes see, and the ears hear, for the whole
body. I know it is generally understood of the forwardness
even of the scholars of this tribe, who studied the law and ex-
Fº it, to take up arms in this cause, though they were
letter skilléd in books than in the art of war. So Sir Richard
. . . . The scribes of Zebulun and learned men, “ . . . . .
. . . . To wield the sword, laid down the pen. . . " º
service too; though he saw that rest
(3.) Issachar did goods
was good, and therefore bowed his shoulder to bear, which is the
character of that tribe, (Gen. xlix. 15.) yet they disdained to
bear the yoke of Jabin's tribute, and now preferred the gener-
ous toils of war to a servile rest. Though it should seem there
were not many common soldiers listed out of that tribe, yet
the princes of Issachar were with Deborah and Barak, (v. 15.)
probably, as a great council of war to advise upon emergen-
cies. And it should seem, these princes, of Issachar did in
person accompany Barak into the field of battle. Pidhe.go on

foot.” They footed it with him, not consulting their honour or
ease. Did he go, into the valley, the place of most danger ?
They exposed themselves with him, and were still at his right
hand to advise him ; for the º: º, were men,that
had understanding of the times, l, Chron. xii. 32. . . . . .
when they were in their strength, having been subject to that (4. > *. © 2 *,
• A . . . . . * *** , * : * . * ... . .';*:::::.”
phtali were the most bold and active
(4.). Zebulun and N
of all the tribes, not only out of a particular affection tº Barak
their countryman, but because they lying nearest to Jabin, the
* * * ~ * * * ~ * ~~~~ ºf --~~~~~ y :- - - - - - - - - - x - i.e. -->. . . . . . . . . . . . . . ; , , , , , , ; , . . . . . . .
s
yoke of oppression lay heavier on their necks than on any other
tribe. Better die in honour than live in bondāge; and there;
fore in a pious zeal for God and their country, they jeºparded
their lives unto the death in the high places of the field, v.18.
With what heroic bravery did they eft. and push on, even
upon the chariots of iron, despising danger, and setting death
itself at defiance in so good a cause.; , ; - -
(5.) The stars from
* , m heaven, appeared, or acted at least, on
Israel's side; (v. 20.) The stars in their courses, according to
the order and direction of him who is the great Lord of their
hosts, fought against Sisera, by their malignant influences; or
by causing the storms of hail and thunder, which gontributed
so much to the rout of Sisera’s army. The Chaldee reads it,
From heaven, from the place where the stars go forth, war was
waged against Sisera ; that is, the power of the God of heaven
was engaged against him, making use of the ministration.of
the angels of heaven. Some way or other, the heavenly bodies
(not arrested, as when the sun stood still at Joshua's Word,
but going on in their courses) fought against Sisera. Those
whom God is an enemy to, the whole creation is at waſ with.
Perhaps the flashes of lightning by which the stars fought,
was that which frightened the horses, so as that they pranced
till their very hoofs were broken, (v. 22.) and, probably, over-
turned the chariots of iron which they drew, or turned thet,
back upon their owners. . . . . . . . . . . . . . . . . .
(6.) The river of Kishon fought against their enemies. It
swept them away, and abundance of them that hoped to make
their escape through it, v. 21. Ordinarily, it was but a shal-
low river, and, being in their own *:::: we may suppose
BEFone CHRIST, 1285.
The song of Deborah.
JUDGES, W.
wº-
they well knew its fords and safest passages, and yet, now,
probably by the great rain that fell, it was so swelled, and
the stream so deep and strong, that those who attempted to
pass it, were drowned, being feeble and faint, and unable to
make their way through it. And then were the horse-hoofs
broken by means of the plungings. So it is in the margin,
v. 22. The river of Kishon is called that ancient river, because
described or celebrated by ancient historians or poets; or
rather, because it was designed of old, in the counsel of God,
to serve his purposes against Sisera at this time, and did so,
as if it had been made on purpose ; thus the water of the old
pool God is said to have fashioned long ago, for that use to
which it was put, Isa. xxii. 11. A. -
(7.) Deborah’s own soul fought against them ; she speaks
of it with a holy exultation; (v. 21.) O'my soul, thou hast trodden
down strength. She did it by exciting others to do it, and
assisting them, which she did with all her heart; also by her
prayers. As Moses conquered Amalek by lifting up his hand,
so Deborah vanquished Sisera by lifting up her heart. And
when the soul is employed in holy exercises, and heart-work
is made of them, through the grace of God, the strength of
our spiritual enemies will be trodden down, and will fall
before us. - - -
3. In this great engagement, she observes who stood neuter,
and did not side with Israel as might have been expected. It
is strange to find how many, even of those who were called
Israelites, basely deserted this glorious cause, and declined
to appear. No mention is made of Judah or Simeon among
the tribes concerned, because they lying so very remote from
the scene of action, had not an opportunity to appear, and
therefore it was not expected from them ; but for those that
lay near, and yet would not venture, indelible marks of dis-
grace are here put upon them, and they deserved it. -
(1.) Reuben basely declined the service, v. 15, 16. Justly
had he long ago been deprived of the privileges of the birth-
right, and still does his dying father’s doom stick by him,
wnstable as water, he shall not excel. Two things hindered
them from engaging ; [1..] Their divisions. This jarring string
she twice strikes upon, to their shame. For the divisions of
Reuben (or in these divisions) there were great thoughts,
impressions, and searchings of heart. Not only for their
division from Canaan by the river Jordan, that needed not to
have hindered them, had they been hearty in the cauge; for
Gilead abode beyond Jordan, and yet from Machir of Gilead
came down governors: but it means either that they were
divided among themselves, could not agree who should go, or
who should lead ; each striving to gain the post of honour,
and shun that of danger; some unhappy contests in their tribe
kept them from uniting together, and with their brethren, for
the common good ; or, that they were divided in their opinion
of this war from the rest of the tribes; thought the attempt
either not justifiable, or not practicable, and therefore blamed
those that engaged in it, and did themselves decline it; this
occasioned great searchings of heart among the rest; espe-
cially when they had reason to suspect that whatever Reuben
retended, his sitting still now proceeded from a cooling of
is affections to his brethren, and an alienation of mind from
them, which occasioned them many.sad thoughts. It grieves
us to see our mother's children angry with us for doing our
duty, and looking strange upon us when we most need their
friendship and assistance [2.] Their business in the world.
Reuben abode among the sheepfolds, a warmer and safer place
than the camp, pretending they could not conveniently leave
the sheep they tended ; he loved to hear the bleatings of the
flocks, or, as some read it, the whistlings of the flocks, the
music which the shepherds made with their oaten reeds or
pipes, and the pastorals which they sung, these Reuben pre-
ferred before the martial drum and trumpet. Thus many are
kept from doing their duty by the fear of trouble, the love of
ease, and an inordinate affection to their worldly business and
advantage. Narrow, selfish spirits care not what becomes of
the interests of God’s church, so they can but get, keep, and
save money; All seek their own, Philip. ii. 21.
(2.) Dan and Asher did the same, v. 17. . These two lay
on the sea coast, and, #: Dan pretended he could not leave
his ships, but they would be exposed, and therefore I pray thee
have me excused . Those of that tribe perhaps pleaded that
their sea trade disfitted them for land service, and diverted
them from it ; but Zebulun also was a haven for ships, a sea-
faring tribe, and yet was forward and active in this expedition.
There is no excuse we make to shift off duty, but what some
or other have broken through and set aside, whose courage
and resolution will rise up against us and shame us. [2.]
Asher pretended he must stay at home and repair the breaches
which the sea haº, some places made upon his land, and to
shall she be above women in the tent.
----ºf
fortify his works against the encroachments of it; or he abode
in his creeks, or small havens, where his trading vessels lay,
to attend them. A little thing will serve those for a pretence
to stay at home, who have no mind to engage in the most
hºary services, because there are difficulty and danger in
them. - .
(3.) But above all, Meroz is condemned, and a curse pro-
nounced upon the inhabitants of it, because they came not to
the help of the Lord, p. 23. Probably this was some city that
lay near the scene of action, and therefore the inhabitants had
a fair opportunity of showing their obedience to God, and their
concern for Israel, and of doing good service to the common
cause ; but they basely declined it, for fear of Jabin’s iron,
chariots, being willing to sleep in a whole skin. The Lordſ
needed not their help ; he made it to appear he could do his
work without them : but no thanks to them ; for aught they
knew, the attempt might have miscarried for want of their
hand; and therefore they are cursed for not coming to the help
of the Lord, when it was in effect proclaimed, Who is on the
Lord’s side 2 The cause between God and the mighty (the
principalities and powers of the kingdom of darkness) wilf
not admit of neutrality. God looks upon those as against him,
that are not with him. This curse is pronounced by the Angel.
of the Lord, our Lord Jesus, the Captain of the Lord's host;
(and those whom he curses are cursed indeed ; ) and further than
we have warrant and authority from him, we may not curse.
He that will richly reward all his good soldiers, will certainly,
and severely punish all cowards and deserters. This city of
Meroz seems to have been at this time a considerable place,
since something great was expected from it ; but, probably,
after the Angel of the Lſ d had pronounced this curse upon
it, it dwindled, and, like the fig-tree which Christ cursed,
withered away, so that we never read of it after this in the
scripture. -
24 Blessed above women shall Jael the wife of
Heber the Kenite be; blessed shall she be above
women in the tent. 25 He askGul water, and she
gave him milk; she brought forth butter in a lordly
dish. 26 She put her hand to the nail, and her
right hand to the workmen’s hammer; and with the
hammer she smote Sisera; she smote off his head,
when she had pierced and stricken through his
temples. 27 At her feet he bowed, he fell, he lay
down : at her feet he bowed, he fell ; where he
bowed, there he fell down dead. 28 The mother of
Sisera looked out at a window, and cried through
the lattice, Why is his chariot so long in coming f
why tarry the wheels of his chariots? 29 Her wise
ladies answered her, yea, she returned answer to:
herself, 30 Have they not sped 2 have they not
divided the prey; to every man a damsel or two 7
to Sisera a prey of divers colours, a prey of divers
colours of needle-work, of divers colours of needle-
work on both sides, meet for the necks of them that
take the spoil 31 So let all thine enemies perish,
O Lord : but let them that love him be as the sun
when he goeth forth in his might. And the land.
had rest forty years.
Deborah here concludes this triumphant song,
I. With the praises of Jael, her sister-heroine, whose valiant
act had completed and crowned the victory. She had ºmen-
tioned her before, (v. 6.) as one that would have served her
country if it had been in her power; now she applauds her as
one that did serve it admirably well when it was in her power.
Her poetry is finest and most florid here in the latter end of
the song. How honourably does she speak of Jael, (v. 24.)
who preferred her peace with the God of Israel before her
peace with the king of Canaan; and though not a native of
Israel, (for aught that appears,) yet heartily espoused the
cause of Israel in this critical conjuncture, jeoparded her life
as truly as if she had been in the high places of the field, and
bravely fought for those whom she saw God fought for Blessed
Note, Those whose lot is,
cast in the tent, in a very low and narrow sphere of activity
if they serve God in that according to their capacity, shall in
no wise lose their reward. Jael in the tent wins as rich &
blessing as Barak in the field.
Nothing is more confounding, grievous, and shameful, than
disappointment ; and Deborah here does most elegantly dee
Berome CIIRIST, 1285.
The song of Deborah.
JUDGES, WI.
*-
scribe two great disappointments, the shame of which was
typical of sinners' everlasting shame.
1. Sisera found a fåtal enemy where he expected a fast and
faithful friend. (1.) Jael showed him the kindness of a
.#riend, and perhaps at that time intended no other than
kindness, until God, by an immediate impulse upon her
mind, (which impulses then were to be regarded, and carried
, so much of their own evidence with them, that they might
have been relied upon, but cannot now be pretended to,)
directed her to do otherwise, v. 25. He asked only for fair
water to quench his thirst, but she, not only to show her
housewifery and good housekeeping, but to express her
Fespect to him, gave him milk, and brought forth butter, that
is, (say some interpreters,) milk which had the butter taken
from it; we call it butter-milk. No, (say others,) it was
milk that had the butter still in it ; we call it cream : which-
soever it was, it was, probably, the best her house afforded ;
and, to set it off, she brought it in a lordly dish, such as she
called so, the finest she had, and better than she ordinarily
used at her own table. This confirmed Sisera’s opinion of
her friendship, and made him sleep the faster and the more
§ecure. But, (2.) She proved his mortal enemy ; gave him
this death's stroke ; it is curiously described, v. 26, 27... [1..]
How, great does Jael look, hammering Sisera, as it is in the
margin, mauling the proud man, that had been so long the
terror of the mighty, and sending him down slain to the pit
with his iniquities upon his bones 1 Ezek. xxxii. 27. She seems
to have gone about it with no more terror or concern, than if
she had been going to nail one of the boards or bars of her
tent, so confident was she of divine aid and protection. We
read it, she smote off his head, probably with his own sword,
which, now that his head was nailed through, she durst take
£rom his side, but not before, for fear of waking him. But
because there was no occasion for cutting off his head, nor
was it mentioned in the history, many think it should be read,
She struck through his head. That head which had been
3proudly lifted up against God and Israel, and in which had
been forged bloody designs for the destruction of God's
people, Jael finds a soft place in, and into that with a good-
will strikes her nail. [2.] How mean does Sisera look, fallen
at Jael's féet ! v. 27. At the feet of this female executioner
he bowed, he fell ; all his struggles for life availed, not ; she
followed her blow until he fell down dead. There lies ex-
tended the deserted carcass of that proud man, not in the
bed of honour, not in the high places of the field, not having
any glorious wound to show from a glittering sword, or a bow
of steel, but in a corner of a tent, at the feet of a woman, with
a disgraceful wound by a sorry nail struck though his head.
Thus is shame the fate of proud men. And it is a very lively
representation of the ruin of those sinners whose prosperity
§lays them ; it flatters and caresses them with milk and butter
in a lordly dish, as if it would make them easy and happy,
§ut it nails their heads and hearts too to the ground in earthly-
mindedness, and pierces them through with many sorrows;
its flatteries are fatal, and sinks them at last into destruction
and perdition, 1 Tim. vi. 9, 10. -
2. Sisera's mother had the tidings brought her of her son's
fall and ruin, then when she was big with expectation of his
glorious and triumphant return, v. 28–30. where we have,
{l.) Her fond desire to see her son come back in triumph.
'Why is his chariot so long in coming 2 She speaks this, not so
much out of a concern for his safety, or any jealousy of his
having miscarried, (she had no fear of that, so confident was
she of his success,) but out of a longing for his glory, which
with a feminine weakness she was passionately impatient to
See, chiding the lingering chariot, and expostulating concern-
ing the delays of it, little thinking that her unhappy son had
'been, before this, forced to quit that chariot which they were
‘so proud of, and which she thought came so slowly. The
chariots of his glory were now become the shame of his house,
Tsa. xxii. 18. Let us take heed of indulging such desires as
these toward any temporal good thing, particularly toward
that which cherishes vain glory, for that was it she here doted
on. Eagerness and impatience in our desires do us a great
deal of prejudice, and make it intolerable to us to be crossed.
'But toward the second coming of Jesus Christ, and the glories
of that day, we should thus stand affected ; Come, Lord Jesus,
come quickly ; for here we cannot be disappointed. (2.) Her
‘foolish hope and confidence that he would come at last in so
much the greater pomp. Her wise ladies answered her, and
thought they gave a very good account of the delay ; yea, she
{in her wisdom, says the Chaldee) tauntingly made answer to
herself, “ Have they not sped 2 No doubt they have, and that
which delays them is, that they are dividing the prey ; which
dº so much, that it is a work of time to make a distribution of
it.” In the spoil they please themselves with the thought ot,
observe, ſº How impudently, and to the reproach , and
scandal of their sex, these ladies boast of the multitude of
damsels which the soldiers would have the abusing of. [2.]
How childishly they please themselves with the hope of seeing
Sisera himself in a gaudy mantle of divers colours; how
charmingly would it look of divers colours of needle-work,
plundered out of the wardrobe of some Israelitish lady: it is
repeated again, as that which pleased their fancy above any
thing of divers colours of needle-work on both sides, and, there-
fore, very rich ; such pieces of embroidery, they hoped Sisera
would have to present his mother and the ladies with. Thus
apt are we to deceive ourselves with great expectations, and
confident hopes of honour, and pleasure, and wealth in this
world, by which we prepare for ourselves the shame and grief
of a disappointment. And thus does God often bring ruin on
his enemies when they are most elevated.
II. She concludes all with a prayer to God, I. For the
destruction of all his foes: “So, so shamefully, so miserably,
let all thine enemies perish, O Lord ; let all that hope to triumph
in Israel’s ruin, be thus disappointed and triumphed over,
Do to them all as wnto Sisera,” Ps. lxxxiii. 9. Though our
enemies are to be prayed for, God's enemies, as such, are
to be prayed against ; and when we see some of God's enemies
remarkably humbled and brought down, that is an encourage-
ment to us to pray for the downfall of all the rest. Deborah
was a prophetess, and this prayer was a prediction that in
due time, all God’s enemies shall perish, Ps. xcii. 9. None
ever hardened his heart and prospered. 2. For the exaltation
and comfort of all his friends. “But let them that love him,
and heartily wish well to his kingdom among men, be as the
sun when he goeth forth in his strength; let them shine so
bright, appear so glorious in the eye of the world, cast such
benign influences, be as much out of the reach of their
enemies, who curse the rising sun because it scorches them ;
let them rejoice as a strong man to run a race, Ps. Xix. 5. Let
them, as burning and shining lights in their places, dispel
the mists of darkness, and shine with more and more lustre
and power unto the perfect day,” Prov. iv. 18. Such shall be
the honour, and such the joy, of all that love God in sincerity,
º: for ever they shall shine as the sun in the firmament of our
ather.
The victory here celebrated with this song, was of such
happy consequence to Israel, that for the best part of one age
they enjoyed the peace which it opened the way to ; The land
had rest forty years; that is, so long it was from this victory
to the raising up of Gideon. And well it had been, if, when
the churches and the tribes had rest, they had been edified,
and had walked in the fear of the Lord.
CHAP. VI.
Nothing that occurred in the quiet and peaceable times of Israet is record.
ed: the forty years' rest after the conquest of Jahān is passed ºver in
silence, and ſerá begins the story of another distress, and another deliver-
ance by Gideon, the fourth of the judges...Here is, I. The calamitous
condition& Israel, by the inroads of the Midianites,”. 1–6. II. The
message God sent them by a prophet, by convincing them of sºn, tº pre-
pare them for deliverance, v. 7–10. III. The raising up of Gideon to
be their deliverer. t. A commission which God sent him by the hand of
an angel, and confirmed by a sign, v. 11–24. 2. The first-fººts of his
government in the reform of his father's house, v. 25–32. The prepa-
fations he made for a war with the Midianites, and the encouragement
given him by a sign, v. 33–40. -
1 A ND the children of Israel did evil in the sight
AºA of the Lo RD ; and the Lo RD delivered them
into the hand of Midian seven years. 2 And the
hand of Midian prevailed against Israel: and be-
cause of the Midianites the children of Israel made
them the dens which are in the mountains, and caves,
and strong holds. 3 And so it was, when Israel had
sown, that the Midianites came up, and the Ama-
lekites, and the children of the east, even they came
up against them ; 4 And they encamped against
them, and destroyed the increase of the earth, till
thou come unto Gaza; and left no sustenance for
Israel, neither sheep, nor ox, nor ass. 5 For they
came up with their cattle, and their tents, and they
came as grasshoppers formultitude: for both they and
their camels were without number: and they entered
into the land to destroy it. 6 And Israel was greatly
impoverished because of the Midianites; and the
children of Israel cried unto the tºp.
lºo
BEFoRE CHRIST, 1256.
The Midianites oppress Israel.
JUDGES, WI.
•.” -- . *
We have here, I. Israel's sin renewed; They did evil in the
# of the Lord, v. 1. The burnt child dreads the fire; yet
this
sprely for their idolatry, upon a little respite of God’s judg-
ments, return to it again." This people hath a revolting, rebel-
ligits heart, not kept in awe by the terror of God’s judgments,
nër engaged in honour and gratitude by the great things he
had done for them, to keep themselves in his love. The pro-
vidence of Göd will not change the hearts and lives of sinners.
II, Israel’s troubles repeated. This would follow of course ;
let all that'sin expect to suffer; with the froward God will show
himself froward, (Ps. xviii.26.) and will walk contrary to those
that jºk contrary to him, Ley. xxvi. 21, 24. Now as to this
trouble, . . . . . . . . . . . . . . . . . . - * • *
`i. it arose from a very despićable enemy. God delivered
them into the hand of Midian ; (v. 1.) not Midian in the
south where Jethro lived, but Midian in the east that joined
to Moab, Numb. xxii. 4. A people that all men despised as
uncultivated, and unheaded ; hence we read not here of any
king, lord, or general, that they had, but the force with which
they destroyed Israel, was an undisciplined mob ; and, which
mäde it the more grievous, they were à people that Israel had
formerly subdued, and in a manner destroyed ; (see Numb.
xxxi. 7.) and yet by this time, (near two hundred years after.)
the poor remains of them were, so multiplied, and so magni-
fied; that they were capable of being made a very severe
scourge to Israel. Thus God mored them to jealousy with those
which were not a people, even a foolish nation, Deut. xxxii. 21.
The meanest creatüre will serve to chastise, those that have
made the great Creator their enémy. And when those we are
authorized to rule prove rebellioús and disobedient to us, it
concerns us to inquire whethér we have not been, so to our
sovereign. Ruler. . . . . . . . Y.
2. It arose to a véry formidable height, (v. 2.) The hand of
Midian prevailed, purely by their multitude. God had pro-,
mised to increase Israel as the sand on the sea-shore ; but
their sin stöpped their growth and diminished them, and then,
their enemies, though otherwise every way inferior to them,
overpowered them with numbers. They came upon them as
grasshoppers for multitude : (v. 5.) not in a regular army to
engage" them in the field, but in a 'confused swarm, to plunder
thé country, quarter themselves upon it, and enrich them-
selves with its spoils. Bands of robbers, and no better, And
sinful Israël, being separated by sin from God, had not spirit
to make head against them... Observe the wretched havoc that
these Midiánités made with their bands of plunderers, in
Israel. Here is, . . . . . . . . . .
(1.) The Israelites imprisoned, or rather imprisoning them-
selvés in déns and caves, v. 2. This was owing purely to their
own timorousness and faint-heartedness, that they would ra-
ther fly than fight: it was the effect of a guilty conscience,
which made them tremble at the shaking of a leaf, and the
just punishment of their apostasy”from God who thus fought
against thełm, with those very terrôrs with which he would
otherwise have fought for them ; had it not been for this, we
cannot but think Israel a match for the Midianites, and able
enough to 'make head against them.: , but the heart that de-
parts from God is lost, not only to that which is good, but to
that which is great. Sin dispirits men; and makes them sneak
into dens and caves. The day, wifl come when chief captains
and mighty men will call in vain to rocks and mountains to
hide them. "...', " . . . . . . . . . . .
, (2). The 1sraelites impoverished, greatly impoverished,
(v. 6.) Thé Midiariites and the other children of the east,
that joined with them to live by spoil arid rápine, as long-be-
fore the Sabeans and Chaldeans did that plundered Job, free-
booters, these made frequent incursions into the land, cf Ca-
naan; that fruitful land was a greattemptation, to them ; and
that sloth and luxury into which the Israelites were sunk by
forty years’ rest, made them and their substance an easy prey
to them.” Théy came up against them, (v. 3.) pitched their
camps among them, (v. 4.) and brought their cattle with
them, particularly camels innumerable; (v. 5.) not a flying
party, to make a sally upon them, and be gone presently, but
they resolved to force their way, and penetrated through the
heart of the country as far as Gaza, on the western side:
(0. 4.)"thèy let the Israélités àlohe to sow. their ground, but
*
toward harvest,they came and seized all, and ate up and de-
stroyed it; both grass and corn; and when they went away,
toºk with them...the sheep, and, oxen; so that, in short, they
lºſt no sustenancé for Israel; except what was privately taken
by the rightful owners into the deſsaïd &aves. Nowhere we
#ay'sée, [T]"Théjustice of Gdd ifi the punishment 6f their
sin. They had neglected to honour God with their substance,
in tithes and offeº, and had prepared that for Baal with
pérverse unthinking people, that had so often smarted"
—s
which God should have been served, and now God jº.
os

sends an enemy to take it away, in the season thereof,
ii. 8, 9. [2.] The consequence of God’s departuré from the
people; when he goes, all good goes, and all mischiefs break,
in. When Israel kept in with God, they'reaped what others'
sowed; (Josh. xxiv. 13. Ps, cv. 44.) but now that God had
forsaken them, others reaped what they sowed. Let us take
occasion from this, to bless God for our national peace.
tranquillity, that we eat the labour of our hands.
W.
III. Israel's sense of God's hand revived at last. Seven
years, year after year; did the Midianites make these inroads
upon them, each, we may suppose, worse than the other,
(v. 1.) until, at last, all other succours failing, Israel cried
wnto the Lord ; (v. 6.) for crying to Baal ruined them, and
would not help them. When God judges, he will overcome ;
and sinners shall be made either to bend or break before him.
7 And it came to pass, when the children of Israer.
cried, unto the Lo RD because of the Midianites, .8.
That the LoRD sent a prophet unto the children of
Israel, which said unto them, Thus saith the Lord,
Gód of Israel, I brought you up from Egypt, and
brought you forth out of the house of bondage; 9.
And I delivered you out of the hand of the Egyp-
tians, and out of the hand of all that oppressed you,
and drave them out from before you, and gave you.
their land : 10 And I said unto you, I am the Lo RD
your God; fear not, the gods of the Amorites; in
whose land ye dwell: but ye have not obeyed my
Observe here, I. Thé &ognizance God took of the cries of
Israel, when at length they were directed toward him. Though
in their prosperity they had neglected him, and made court to
his rivals, and though they neverlooked toward him till they
were driven to it by éxtremity, yet, upon their complaint and
prayer, he intended relief for them. Thus would he show
how ready he is to forgive, how swift he is to show mercy,
, and how inclinable to hear prayer, that sinners may be en-
couraged to return and répent, Ps. cxxx. 4. . . . ' ' , ,
II. The method God took of working deliverance for them.
Before he sent an angel to raise them up a saviour, he sent a
prophet to reprove them for sin, and to bring them to repent-
: ance, v. 8. This prophet is not named, but he was a man, 3.
prophet, not an angel, as chi, ii. 1. . Whether this prophet.
took, an opportunity of delivering his message to the children,
of Israel, when they were met together, in a general assembly,
at some solemn feast, or other, great occasion, or whether, he
went from city to city, and from tribe to tribe, preaching, to
this purport, is not certain; but his errand was to convince
them of sin, that in their crying to the Lord they might con-
t
fess that with sorrow and shame, and not spend their breath
Önly in complaining of their trouble. They cried to God for
a deliverer, and God sent them a prophèt to instruct, them,
and to maké them ready for deliverance. Note, 1. We have
reason to hope God is designing mercy for us, if we find he is
by his gracé preparing us for it. If to those that are sick, he
sends a messenger, an interpreter, by whom he shows unté.
man his ſprightness, then is he gracious, and grants a recovery,
Job xxxiii.23, 24. 2. The sending of prophets, to a people,
and the furnishing a land with faithful ministers, is a token
fºr good, and an eyidence that God, has mercy in store for
them. He thus turns us to him, and then causes his facé td.
Shine, Ps. lxxx. 19, . . . . . . . . . . . . . . . . . . . . . . .
... We have here the heads of the message which this prophét
delivered in to Israel, in the name of the Lord. . . . . . . . . . . .
(1.) He sets before them the great things God had done for
them; (ii. 8, 9.) Thus, saith the Lord. God of Israel. They
had worshipped the gods of the nations, as if they had had nº
God of their own to worship; and therefore might choose whom
they pleased; but they are here reminded of one whom, they
had forgotten, who was known by the title of the God ºf Israel.
and to him they must return, . They had turned to other gods,
as if their own had been either ingapable or unwilling to pro-
j i ſi z º.º. 1
fect them, and thereforé they are fold what he did for their
fathers, in whose loins they were, the benefit of which, der
scended and still remained to this their ungrateful seed;
[i]. He brought them out of Egypt, where otherwise they had
continued in perpetual poverty, and slavery. 2.] He dé-
livered them.out of the hands of all that oppressed them ; this is
inentioned to intimate that the reason why they were not, now
§elivered ºut of the hands of the oppressing. Midianites, was,
hôt. forwärif of any power or good-will in God, but because
by their iniquity they had sold themselves, and God would not
and


BEFORE CHRIST, 1249.
An angel appears to Gideoſ.
JUDGES, WI.
redeem-them until they by repentance revoked the bargain.
[3] He put them in quiet possession of this good land; this:
-āot only aggravated their sin; and affixed the brand of base
ingratitude to it, but it justified God, and cleared him from the
blame upon the account of the trouble they were now in : they
-liverance, by the effectual calling of Gideon to take upon him
!could not say he was unkind, for he had given all possible
proofs of his desiguing well for them ; if ill befell them not-
withstanding, they must thank themselves. . . . .
«» (2.) He shows the easiness and equity of God's demands
and expectations from them ; (v. 10.) “I am the Lord your
iGod, to whom you lie under the highest obligations; fear not
* -
the gods of the Amorites;” that is, “do not worship them; nor'
'show any respect to them ; do not worship them for fear of:
their doing you any hurt, for what hurt can they do you while
I am your God? Fear:God; and you need not fear them.”
. (3:). He charges them with rebellion against God, who
ihad laid this injunction upon them ; But ye have not obeyed
amy voice. The charge is short, but very comprehensive ; this
was the malignity of all their sin, it was disobedience to God;
and therefore it was it that brought these calamities upon
them, under which they were now groaning, pursuant to the
:threatenings annexed to those commands. He intends hereby
to bring them to repentance; and our repentance is then-right
and genuine; when the sinfulness of sin
God, is that in it which we chiefly lament.
, as disobedience to : - - º - * .
| lence and solitude befriend our communion with God. 32.
11 And there came an angel of the Lord, and
sat under an oak which was in Ophrah, that pertained
unto. Joash : the Abi-ezrite: and his son Gideon
i
threshed wheat by the wine-press, to hide it from the
Midianites.
12 And the angel of the Lord appear-
ed unto him, and said unto him, The Lord is with .
thee, thou mighty man of valour. 13 And Gideon
said unto him, Oh, my Lord, if the LoRD be with us,
why then is all this befallen us? and where be all his
miracles which our fathers told us of, saying, Did
not the Lorp bring us up from Egypt? but now the
LoRD hath forsaken us, and delivered us into the
hands of the Midianites. , 14 And the Lord looked
upon him, and said, Go in this thy might, and thou
shalt save Israel from the hand of the Midianites:
have not I sent thee ?, 15. And, he said unto him,
Oh, my Lord, wherewith shall Isave Israel 2 behold,
my family is poor in Manasseh; and I am the least
in my father's house. 16 And the Lord said unto
him, Surely I will be with thee, and thou shalt smite !...but Ösed he het.
the Midianites as one man. 17 And he said unto him, **ś.º.º.º.º.º.
If now I have found grace in thy sight, then show ;
me a sign that thou talkest with me... 18 Depart not
hence, I pray thee, until I come unto thee; and bring
forth my present, and set it before thee. And he
said, I will ſtarry until thout come again.
Gideon went in, and made ready...a kid, and un-
19 And
leavened cakes of an ephah of flour: the flesh he put
in a basket, and he put the broth in a pot, and
brought it out unto him under the oak, and présent-
'ed it. 20 And the angel of God said unto him, Take
the flesh and the unleavened cakes, and lay them
Aupon this rock, and pour out the broth.…And he did
so. 21 Then the angel of the Lord put forth the
end of the staff that was in his hand, and touched the
flesh and the unleavened cakes; and there rose up
fire out of the rock, and consumed the flesh and the
unleavened eakes. …Then the angel of the Lord-de-
parted out of his sight. 22 And when Gideon per-
ceived that he was an angel of the Lord, Gideon
said, Alas, O Lord God..! for,because I have seen an
sangel of the Loko, face to face. A 23 And the Lorp
• * * * * ;
t
{
y
!
t
!
}
}
!
:
w
!
}
i
W
§
t
said unto him; Reace be unto thee; fear not: thou
shalt not die:ºr948Then Gideon built an altar, there
i
ºnto the IORD, and galled it Jehovah-shalom; unto;
this day it is yet in Ophrah of the Abieżrites.
• It is not said what effect the prophet's sermon had upon the
people; but we may hope,it had a good. effect; and that:some!
of them at least repented and reformed upon it; for here; jm-i
!
w
y
;
V.
mediately after, we have the dawning of the day of their de-
the command of their forces against the Midianites. . . . .
I. The person to be commissioned for this service, was
Gideon, the son of Joãsh, v. 11. The father was now living,
but he was passed by, and this honour put upon the son; for
the father kept up in his own family the worship of Baal, (v.
25.), which we may suppose this son, as far as was in his power,
witnessed against. He was of the half-tribe of Manasseh that
lay in Canaan, of the family of Abiezer; the eldest house of
that tribe; Josh. xvii.2. Hitherto the judges were raised up.
out of that tribe which suffered, most by the oppression, and,
probably; it was so here. * • e ,
II. The person that gave him the commission, was an ange,
of the Lord : it-should seem not a created angel, but the Son
of God himself, the eternal Word, the Lord of the angels, who,
then appeared upon some great occasion in human shape, as
a prelude (says the learned Bishop Patrick) to what he in-
tended in the fulness of time, when he would take our nature.
upon him, as we say, for good and all. This angel is here.
called Jehovah, the incommunicable name of God, (v. 14, 16.)
and he said, I will be with thee. . This divine person appeared
here to Gideon, and it is observable how he found him, 1.
Retired; all alone. God'often manifests himself to his people,
when they are out of the noise and hurry of this world. Si-
Employed in thrashing wheat, with a staff or rod, (so the word,
signifies,) such as they used in beating out, fitches and cum-
min, (Isa: xxviii. 27.) but now used for wheat ; probably,
because he had but a little to thrash, he needed not the oxen,
to tread it out: . It was not then looked upon as any diminu-
tion to him, though he was a person of some account, and as
mighty man of valour, to lay his hand to the business of the
husbandman. He had many servants, (v. 27.) and yet would
not himself-live in-idleness. We put ourselves in the way: off
divine visits, when we employ ourselves in honest business.
Tidings of Christ's birth were brought to the shepherds, when
they were keeping their flocks. The work he was about, was.
an emblem of that greater work to which he was now to be
called, as the disciples’ fishing was... From thrashing corn, he
is fetched to thrash the Midianites, Isa. Xli...]5. 3. Distressed;
he was thrashing his wheat, not in the thrashing-floor;, the
proper place, but by the wine-press, in some private; unsus-
pected corner, for fear of the Midianites." He himself shared,
in the common calamity, and now, the angelicame to animate
him against Midian, when he himself could speak so feeling!
of the heaviness of their yoke. The day of the greatest disi.
tress is God's time to appear for his people's relief. . . . . .
Let us now-see what passed between the angel and Gideon,
who knew, not for certain, till after he was gone, that he was
(1.) The angel accosted him with respect, and assured him
of the presence of God with him, v. 12. He calls him...a
mighty man of valour, perhaps because he observed how he
thrashed his corn with all his might: and seest thou a máñ.
diligent in his business?—whatever his business is, he shall,
stand before kings. He that is faithful in a few things, shall be
Tuler over many. Gideon was a man of a brave, active spirit,
and yet buried alive-in-obscurity, through the iniquity of the
times ; , but he is here animated to undertake something great,
like himself, with that word, The Lord is with thee; or, as the
Chaldee reads it, ‘The’; Wörd of the Lord is thy help.”:It was,
very sure that the Lord, was with him; when, this angel was
with him. By this word; [].]. He gives him his commission.
Jif we have God’s presence with us, that will; justify us; and,
bear uscout; in our undertakings. [2.]. He inspires him with,
all necessary qualifications for the execution of “his come
mission. “The Lord is with thee to guide and strengthen.
thee, to animate and supportithee.” [3.]. He assures him of
success; for if God be for us, who can prevail, against us?' If he:
be with us, nothing can be wanting to us. The presence of
God with us is all in all to our prosperity, whateverywe do.
Gideon was a mighty-man of valour, and yet he could bring:
nothing to pass without the presence of God, and that presence
is enough to make any man mighty in valour, and, to give *
man courage at any time; ". . . . . . . . . . . . . . . . . . . . ºf
i, (2) Gideon gave a very melancholy answer to this:ſoyful,
salutation; (v. 13.) tº O. my Lord, if the Lord be withºus,”
(which the Chaldee reads, is the Shechinghofthe Lord our help?
making that the same with the Word ºf the Lond; )*why then,
is all; this befallen us 2 All this' trouble ànd distress:from the
-Midianites incursions;#hich foreesºmetoºthrash wheathere
by the 'wine-press;', all t
,where are all the miracles which our fathers told its off”: Obi-
serve, In his reply, he regards not the praise of his own valour,
is loss, andźrief, and fright; and
nor does that in the least elevate him, or give him anyºen.
6ſ)7. • ,
Before CHRIST, 1249. J UDGE S, WI. An angel appears to Gideon.
: Gouragement; though it is probable the angel adapted what
he said to that which Gideon was at the same time thinking
of; while his laborious hands were employed about his wheat,
his working head and daring heart were meditating Israel's
rescue and Midian's ruin, with which thought, he that knows
the heart, seasonably sets in, calls him a man of valour for his
brave projects, and opens him a way to put them in execution ;
yet Gideon, as if not conscious to himself of any thing great
or encouraging in his own spirit, fastens only on the assurance
‘the angel had given him of God’s presence, as that by which
they held all their comfort. Observe, The angel spake in par-
ticular to him, The Lord is with thee, but he expostulates for
'all, If the Lord be with us; herding himself with the thousands
of Israel, and admitting no comfort but what they might be
sharers in ; so far is he from the thoughts of monopolizing it,
though he had so fair an occasion given him. Note, Public
spirits reckon that only an honour and joy to themselves, which
puts them in a capacity of serving the common interests of
God’s church. &
Gideon was a mighty man of valour, but as yet weak in faith,
which makes it hard to him to reconcile to the assurances now
given him of the presence of God. [1..] The distress to which
srael was reduced ; Why is all this (and all this was no little)
befallen us * Note, It is sometimes hard, but never impos-
sible, to reconcile cross providences with the presence of God
and his favour. . [2.] The delay of their deliverance ; “Where
are all the miracles which our fathers told us of 2 Why does not
the same power which delivered our fathers from the yoke of
(the Egyptians, deliver us out of the hands of the Midianites ?”
As if because God did not immediately work miracles for their
deliverance, though they had by their sins forfeited his favour
and help, it must be questioned whetherever he had wrought the
miracles which their fathers told them of, or if he had, whether
he had now the same wisdom and power and good-will to his
people, that he had had formerly. This was his weakness.
We must not expect that the miracles which were wrought
when a church was in the forming, and some great truth in
the settling, should be continued and repeated when the for-
mation and settlement are completed : no, nor that the mercies
:God showed to our fathers that served him, and kept close
to him, should be renewed to us, if we degenerate and revolt
from him. Gideon ought not to have said, either, First, That
God had delivered them into the hands of the Midianites, for by
their iniquities they had sold themselves : or, Secondly, That
now they were in their hands, that he had forsaken them, for
he had lately sent them a prophet, (v. 8.) which was a cer.
tain indication that he had not forsaken them.
. (3.) The angel gave him a very effectual answer to his ob-
jections, by giving him a commission to deliver Israel out of
the hands of the Midianites, and assuring him of success
therein, v. 14. Now the angel is called Jehovah, for he speaks
as one having authority, and not as a messenger. [1..] There
was something extraordinary in the look he now gave to
Gideon ; it was a gracious favourable look, which revived his
spirits that drooped, and silenced his fears, such a look as
that with which God's countenance beholds the wp:right, Ps. xi.
7. He looked upon him and smiled at the objections he
‘made, which he gave him no direct answer to, but girded and
clothed him with such power as would shortly enable him to
answer them himself, and make him ashamed that ever he had
Imade them. It was a speaking look, like Christ's upon Peter;
{Luke xxii. 61.) a powerful look, a look that strangely darted
Inew light and life into Gideon's breast, and inspired him with
a generous heat, far above what he felt before. [2.] But there
was much more in what he said to him. First, He commis-
sioned him to appear and act as Israel's deliverer. Such a
one the few thinking people in the nation, and Gideon among
‘the rest, were now expecting to be raised up, according to
God’s former method, in answer to the cries of oppressed
Israel ; and now Gideon is told, “Thou art the man : Go in
£his thy mighi, this might, wherewith thou art now thrashing
wheat ; go and employ it to a nobler purpose, I will make thee
a thrasher % men.” . . Or rather, “this might wherewith thou
art now endued by this look.” God gave him his commission,
by giving him all the qualifications that were necessary for the
execution of it, which is more than the mightiest prince and
potentate on earth can do for those to whom he gives commis-
sions. God’s fitting men for work, is a sure and constant evi-
dence of his calling them to it. “Go, not in thy might,
that which is natural, and of thyself; depend not on thine own
valour: but go in this thy might, this which thou hast now
received; go in the strength of the Lord God, that is the
‘strength with which thou must strengthen thyself.” Secondly,
He assured him of success ; this was enough to put courage
into him, he might be confident he should not miscarry in the
attempt; it should not turn, either to his own disgrace, or the
damage of his people, (as baffled enterprises do,) but to his
honour and their happiness; “ Thou shalt save Israel from the
hand of the Midianites, and so shalt not only be an eye-witness,
but a glorious instrument, of such wonders as thy fathers told
thee of.” Gideon, we may suppose; looked as one astonished
at this strange and surprising power conferred upon him, and .
questions whether he may depend upon what he hears : the
angel ratifies his commission with a teste meipso-an appeal to
his own authority, there needed no more. “ Have not I com:
manded thee 7 . I that have all power in heaven and earth, and
particular authority here as Israel's King, giving commissions
immediately. I who am that I am, the same that sent Moses,”
Exod. iii. 14. & & º
(4.) Gideon made a very modest objection against this com:
mission, (v. 15.) O my Lord, wherewith shall I save Israel !
This question bespeaks him either, º Distrustful of God and
his power. As if though God should be with him, yet it were
impossible for him to save Israel. True faith is often weak,
yet it shall not be rejected, but encouraged and strengthened.
Or, [2.]_Inquisitive concerning the methods he must take;
“Lord, I labour under all imaginable disadvantages for it;
if I must do it, thou must put me in the way.” Note, Those
who receive commissions from God, must expect and seek for
instructions from him. Or, rather, [3.] Humble, self-diffident,
and self-denying. The angel had honoured him, but see how
meanly he speaks of himself; “My family is comparatively
poor in Manasseh,” (impoverished, it may be, more than other
families, by the Midianites,) “ and I am the least, that have
the least honour and interest, in my father's house : what can I
pretend to do? I am utterly unfit for the service, and unworthy
of the honour.” Note, God often chooses to do great things
by those that are little, especially that are so in their own eyes.
God delights to advance the humble. * , &
(5.) This objection was soon answered by repetition of the
promise that God would be with him, v. 16. ‘ Object not thy
poverty and meanness, such things have indeed often hin-
dered men in great enterprises; but what are they to a man
that has the presence of God with him, which will make up
all the deficiencies of honour and estate. Surely I will be with
thee, to direct and strengthen thee; and put such a reputation
upon thee, that, how weak soever thy personal interest is,
thou shalt have soldiers enough to follow thee, and be assured
thou shalt smite the Midianites as one man, as easily as if they
were but one man, and as effectually. All the thousands of
Midian shall be as if they had but one n k, and thou shalt
have the cutting of it off.” . . . s sº
(6.) Gideon desires to have his faith confirmed, touching
this commission ; for he would not be over-credulous of that
which tended so much to his own praise, would not venture
upon an undertaking so far above him, and in which he must
engage many more: but he would be well satisfied himself of
his authority, and would be able to give satisfaction to others,
as to him who gave him that authority. He therefore humbly
begs of this divine person, whoever he was,
[1..] That he would give him a sign, v. 17. , And the com-
mission being given him out of the common road of providence,
he might reasonably expect it should be confirmed by some act
of God out of the common course of nature. “Show me a
sign to assure me of the truth of this concerning which thou
takest with me, that it is something more than talk, and that
thou art in earnest.” Now, under the dispensation of the
Spirit, we are not to expect signs before our eyes, such as
Gideon here desired, but must earnestly pray to God, that if
we have found grace in his sight, he would show us, a sign in
our heart, by the powerful operations of his Spirit there, ful-
filling the work of faith, and perfecting what is lacking in it.
[2] In order hereunto, that he would accept of a treat, and
so give him a further and longer opportunity of conversation,
with him, v. 18. Those who know what it is to have commu-
nion with God, desire the continuance of it, and are loth, to
part, praying with Gideon, Depart not hence, I pray thee. That
which Gideon designed in courting his stay, was, that he
might bring out some provision of meat for this stranger 3, he
did not take him into the house to entertain him there, either
because his father's house were not well affected to him and
his friends, or because he desired still to be in private with
this stranger, and to converse with him alone, therefore calls
not for a servant to bring the provision, but fetches it himself:
or because thus his father Abraham entertained angels una-
wares, not in his tent, but under a tree, Gen. xviii. 8. . Upon
the angel’s promise to stay with him, he hastened to bring out
a kid, which, it is likely, was ready boiled for his own dinner;
so that in making it ready, he had nothing to do but to put it
in the basket, (for here was no sauce to serve it up in, nor the
6()8
HEFORE CHRIST, 1249.
J U D GES, WI. Gideon destroys the altar of Baal
dish garnished,) and the broth in a vessel, and so he presented
it, v. 19. Hereby he intended, First, To testify his grateful
and generous respects to this stranger, and, in him, to God
who sent him, as one that studied what he should render.
He had pleaded the poverty of his family, (v. 15.) to excuse
himself from being a general, but not here, to excuse himself
from being hospitable. Out of the little which the Midianites
had left him, he would gladly spare enough to entertain, a
friend, especially a messenger from heaven. Secondly, To
try who, and what, this extraordinary person was. What he
brought out, is called his present, v. 18. It is the same word
that is used for a meat-offering ; and perhaps that word is used,
which signifies both, because Gideon intended to leave it to this
divine person to determine which it should be, when he had
it before him, whether a feast, or a meat-offering, and accord-
Ingly he would be able to judge concerning him : if he ate of
it as common meat, he would suppose him to be a man, a
prophet; if otherwise, as it proved, he should know him to
be an angel.
(7.) The angel gives him a sign, in and by that which he
had kindly prepared for his entertainment. For what we offer
to God for his glory, and in token of our gratitude to him, will
be made by the grace of God to turn to our own comfort and
satisfaction. The angel ordered him to take the flesh and
bread out of the basket, and lay it upon a hard and cold rock,
and to pour out the broth upon it, which, if he brought it hot,
would soon be cold there; and Gideon did so, (v. 20.) believ-
ing that the angel appointed it, not in contempt of his courtesy,
but with an intention to give him a sign, which he did, abun-
dantly to his satisfaction. For, [1..] He turned the meat into
an offering made by fire, of a sweet savour unto himself; show-
ing hereby that he was not a man who needed meat, but the
Son of God who was to be served and honoured by sacrifice,
and who in the fulness of time was to make himself a sacrifice.
[2.] He brought fire out of the rock to consume this sacrifice :
summoning it, not by striking the rock, as we strike fire out of
a flint, but by a gentle touch given to the offering with the end
of his staff, v. 21. Hereby he gave him a sign that he had
found grace in his sight ; for God testified his acceptance of
sacrifices by kindling them, if public, with fire from heaven,
as those of Moses and Elias; if private, as this, with fire out
of the earth, which was equivalent—both were the effect of
divine power; and this acceptance of his sacrifice evidenced
the acceptance of his person, confirmed his commission, and
perhaps was intended to signify his success in the execution
of it, that he and his army should be a surprising terror and
consumption to the Midianites, like this fire out of the rock.
[3] He departed out of his sight immediately ; did not walk
off as a man, but vanished and disappeared as a spirit. Here
was as much of a sign as he could wish.
(8.) Gideon, though no doubt he was confirmed in his faith
by the indications given of the divinity of the person who had
Spoken to him, yet for the present was put into a great fright
by it, till God graciously pacified him and removed his fears.
[12] Gideon speaks peril to himself;-(v. 22.) When he per-
ceived that he was an angel, (which was not till he was depart-
ed., as the two disciples knew not it was Jesus they had been
talking with, till he was going, Luke xxiv. 31.) then he clied
Qut, “ Alas! O Lord God, be merciful to me, I am undone,
for I have seen an angel ; as Jacob, who wondered that his
life was preserved when he had seen God,” Gen. xxxii. 30.
Ever since man has by sin exposed himself to God’s wrath
and curse, an express from heaven has been a terror to him,
as he scarcely dares to expect good tidings thence; at least,
in this world of sense, it is a very awful thing to have any
sensible conversation with that world of spirits to which we
are so much strangers. Gideon's courage failed him now.
2.J. God speaks peace to him, v. 23. It might have been
atal to him, but he assures him it should not. The Lord was
departed out of his sight, v. 21. But though he must no longer
walk by sight, he might still live by faith, that faith which
comes by hearing ; for the Lord said to him, with an audible
Voice, (as Bishop Patrick thinks,) these encouraging words;
“Peace be unto thee ; all is well, and be thou satisfied that it
is so ; fear not, he that came to employ thee, did not intend
to slay thee, thou shalt not die.” See how ready God is to
revive the hearts of those that tremble at his word and pre-
sence, and to give them that stand in awe of his majesty,
assurances of his mercy.
Lastly, The memorial of this vision which Gideon set up,
was, a monument in form of an altar, the rather, because it
was by a kind of sacrifice upon a rock, without the solemnity
of an altar, that the angel manifested his acceptance of him :
then it needed not; the angel’s staff was sufficient to sanctify
the gift guous an altar ; but it was of use to preserve the
Le is 4 I
—º
remembrance of it, which was done by the name he gave to it,
Jehovah-shalom, (v. 24.) The Lord peace. This is, [1..] The
title of the Lord that spake to him ; compare Gen. xvi. 13.
The same that is the Lord our Righteousness is our Peace ;
(Eph. ii. 14.) our Reconciler, and so our Saviour. Or, [2.]
The substance of what he said to him ; “The Lord spake
peace, and created that fruit of the lips; bade me be easy
when I was in that agitation.” Or, [3.] A prayer grounded
upon what he had said ; so the margin understands it: The
Lord send peace, that is, rest from the present trouble ; for still
the public welfare lay nearest his heart.
25 And it came to pass the same night, that the
LoRD said unto him, Take thy father's young bullock,
even the second bullock of seven years old, and
throw down the altar of Baal that thy father hath,
and cut down the grove that is by it; 26 And build
an altar unto the Lo RD thy God upon the top of this
rock, in the ordered place, and take the second
bullock, and offer a burnt-sacrifice with the wood
of the grove which thou shalt cut down. 27 Then
Gideon took ten men of his servants, and did as the
Lord had said, unto him : and so it was, because he
feared his father’s household, and the men of the
city, that he could not do it by day, that he did it
by night. 28 And when the Imen of the city arose
early in the morning, behold, the altar of Baal was
cast down, and the grove was cut down that was by
it, and the second bullock was offered upon the aitar
that was built. 29 And they said one to another,
Who hath done this thing 2 And when they inquired
and asked, they said, Gideon the son of Joash hath
done this thing. 30 Then the men of the city said .
unto Joash, Bring out thy son, that he may die:
because he hath cast down the altar of Baal, and
because he hath cut down the grove that was by it.
31 And Joash said unto all that stood against him,
Will ye plead for Baal will ye save him 2 he that
will plead for him, let him be put to death whilst it
is yet morning: if he be a god, let him plead for
himself, because one hath cast down his altar. 32.
Therefore on that day he called him Jerubbaal, say-
ing, Let Baal plead against him, because he hath.
thrown down his altar.
Here, I. Orders are given to Gideon to begin his govern-
ment with the reformation of his father's house, v. 25, 26. A
correspondence being settled between God and Gideon, by the
appearance of the angel to him, it was kept up in another
way ; the same night after he had seen God, when he was full
of thoughts concerning what had passed, which, probably, he
had not yet communicated to any, the Lord said unto him in a
dream, Do so and so. Note, God's visits, if gratefully received,
shall be graciously repeated. Bid God welcome, and he will
come again. Gideon is appointed, l. To throw down Baal's
altar, which, it seems, his father had, either for his own house,
or perhaps for the whole town. See the power of God's grace,
that he could raise up a reformer, and the condescensions of
his grace, that he would raise up a deliverer, out of the family
of one that was a ringleader in idolatry. But Gideon must .
now not think it enough not to worship at that altar, which
we charitably hope he had not done, but he must throw it
down ; not consecrate the same altar to God, (it is Bishop
Hall's observation,) but utterly demolish it ; God first com-
mands down the monuments of superstition, and then enjoins his
own service. He must likewise cut down the grove that was by
it, the plantation of young trees, designed to beautify the
place. The learned Bishop Patrick, by the grove, understands
the image in the grove, probably the image of Ashtaroth (for
the word for a grove is Ashereh) which stood upon, or close
by, the altar. 2. To erect an altar to God, to Jehovah his God;
which, probably, was to be notified by an inscription upon the
altar to that purport ; to Jehovah, Gideon's God, or Israel's.
It had been an improper thing for him to have built an altar;
even to the God of Israel, especially for burnt-offering and
sacrifice ; and would have been construed into a contempt of
the altar at Shiloh, if God, who has not tied up himself to his
own laws, had not bidden him do it. But now it was his
duty, and an honour to be thus employed. God directs him
to the place where he should build it, º top of the rock, '
BEFORE CHRIST, 1249.
JUDGES, WI. Gideon destroys the altar of Baal.
perhaps in the same place in which the angel had appeared
to him, near to the altar he had already built ; and he must
not do it in a hurry, but with the decency that became a reli-
gious action, in an orderly manner, as it is in the margin,
aceording to the ancient law for altars raised on the occasion,
that they must be of earth, not of hewn stone. The word here
used for the rock on which the altar was to be built, signifies
a fortress, or strong hold, erected; some think, to secure them
from the Midianites; if so, it was no security while the altar
of Baal was so near it, but it was effectually fortified when an
altar to the Lord was built on the top of it, for that is the best
defence upon our glory. On this altar, (1.) He was to offer
sacrifice. Two bullocks he must offer; his father's young bul-
bock, and the second bullock of seven years old ; so it should ra-
ther be read; not even the second, as we read it. The former,
we may suppose, he was to offer for himself, the latter, for the
sins of the people, whom he was to deliver. It was requisite
he should thus make peace with God, before he made war on
Midian: Till sin be pardoned through the great Sacrifice, no
good is to be expected. These bullocks, as is supposed, were
intended for sacrifices on the altar of Baal, but were now con-
verted to a better use. Thus, when the strong man armed is
overcome and dispossessed, the stronger than he divides the
spoil 5 seizes that for himself, which they prepared for Baal ;
let him come whose right it is, and give it him. (2.) Baal's
grove, or image, or whatever it was, that was the sanctity or
beauty of his altar, must not be burnt, but must be used as
fuel for God's altar, to signify not only that whatever sets up
itself in opposition to God, shall be destroyed, but that the
justice of God will be glorified in its destruction. God ordered
Gideon to do this, º: To try his zeal for religion, which
it was necessary he should give proofs of before he took the
field, to give proofs of his valour there. ...[2.] That some steps:
might hereby be taken towards. Israel's reformation, which
must prepare the way for their deliverance. . Sin, the cause,
must be taken away, else how should the trouble come to an
end, which was but the effect T And it might be hoped that
this example of Gideon's, who was now shortly to appear so
great a man, would be followed by the rest of the cities and
tribes, and the destruction of this one altar of Baal, would be
the destruction of many. . . - • - :
II. Gideon was obedient to the heavenly vision, v. 27. He
that was to command the Israel of God, must be subject to
the God of Israel, without disputing ; and, as a type of Christ,
‘must first save his people from their sins, and then save them
from their enemies. 1. He had servants of his own, whom he
could confide in, who, we may suppose, like him, had kept
their integrity, and had not bowed the knee to Baal, and there-
fore were forward to assist him in destroying the altar of Baal.
: 2. He did not scruple taking his father's bullock, and offering
it to God without his father's consent, because God; who
expressly commanded him to do so, had a better title to it
than his father had, and it was the greatest real kindness he
could do his father, to prevent his sin. 3. He expected to :
incur:the displeasure of his father's household by it, and, the
till-will of his neighbours; yet he did it, remembering how
much it was Levi's praise, that, in the cause of God, he said
“to his father and mother; I have not seen him, Deut. xxxiii. 9.
And:while he was sure of the favour of God, he feared not
*the anger of men; he that bade him do it, would bear him out.
Yet, 4: Though he feared not their resentments when it was .
"done, to prevent, their resistance in the doing of it, he pru-
<dently chose to do it by night, that he might, not be disturbed
in these sacred actions. And some think it was the same
ºnight in which God spake to him to do it; and that as soon
‘as ever he had received the orders, he immediately applied
thimself to the execution of them, and finished before morning.
III. He was brought into peril of ; his life, for doing it, .
v. 28-30. l. It was soon discovered what was done. Gideon,
when he had gone, through, with the business, did not desire
the concealment of it, nor could it be hid, for the men of the
city rose early in the morning, as it, should, seem, to say their:
matins at Baal's altar, and so to begin the day with their god,
such, a one as he was ; ; a shame to those, who say the true:
God is their God, and, yet, in the morning, direct no prayer to:
him, nor look up. 2. It was soon discovered:who had done it.
Strict inquiry was made; Gideon was known to be disaffected,
to the worship of Baal, which brought him into suspicion, and
positive proof immediately came against him ; “Gideon; no.
doubt, has dome this thing,”, 3. Being found guilty of the fact,”
to such a pitch of impiety were, these degenerate Israelites: ar-
rived, that they take it for law; he must die for the same; and :
require, his own father. (who, by patronizing their idolatry,
had given them too much cause to expect he would comply,
with them *iº, deliver; him;up. Bring out thy son, that:
—-º
he may die. Be astonished, Q heavens, at this, and tremble,
- O earth !? By the law of God, the worshippers of Baal were
to die, but these wicked men impiously turn the penalty upon
‘the worshippers of the God of Israel. How prodigiously mid
were they upón their idols! Was it not enough to offer the
, choicest of their bullocks to Baal, but must the bravest youth
of their city fall as a sacrifice to that dunghill-deity, when
they pretended he was provokéd º How soon will'idolaters
become persecutors . . . . . . .
IV. He was rescued out of the hands of his persecutors by
his own father, v. 31. 1. There were those that stood against
Gideon, that not only appeared at the first to make a demand,
but insisted on it, and would have put him to death. Not:
withstanding the heavy judgments they were at this time under.
for their idolatry, yet they hated to be reformed, and walked
contrary to God then when he was walking contrary to them.
2. Yet then Joash stood for him ; he was one of the chief men
of the city. Those that have power, may do a great deal for
the protection of an honest man and an honest cause, and when
they so use their power, they are ministers of God for good.
This Joash had patronized Baal's altar, yet now protects him
that had destroyed it; either, (1.) Out of natural affection to
his son, and perhaps a particular esteem for him, as a vir-
tuous, valiant, valuable young man, and never the worse for
not joining with him in the worship of Baal. Many that have
not courage enough to keep their integrity themselves, yet
have so much conscience left, as makes them love and esteem'
those that do. If Joash had a kindness for Baal, yet he had a
greater kindness for his son. Or, (2.) Out of a care for the
public peace. The mob grew riotous, and, he feared, would
grow more so, and therefore, as some think, he bestirred him-
self to repress the tumult; “Let it be left to the judges, it is
not for you to pass sentence upon any man ; he that offers it,
let him be put to death ;” he means, not as an idolater, but as
a disturber of the peace, and the mover of sedition. Under
this same colour, Paul was rescued at Ephesus, from those
that were as zealous for Diana as these here for Baal, Acts
xix. 40. Or, (3.) Out of a conviction that Gideon had done
well. His son, perhaps, had reasoned with him, or God, who
has all hearts in his hand, had secretly and effectually in-
fluenced him to appear thus against the advocates for Baal,
though he had complied with them formerly in the worship of
Baal. Note, It is good to appear for God when we are called.
to it, though there be few or none to second us, because God
can incline the hearts of those to stand by us, from, whom we
little expect it. Let us do our duty, and then trust God with
our safety. - . .. . . . . . . . . . .
Two things Joash urges; [1...} That it was absurd for them
to plead for Baal. “Will you that are Israelites, the wor-
shippers of the one only living and true God, plead for Baal,
a false god , . Will you be so sottish, so senseless?' They
whose fathers’ god Baal was, and that never knew any other,
are more excusable in pleading for him than you are, that are
in covenant with Jehovah, and have been trained up in the
shipping Baal, and have brought all this mischief and cala-
imity upon yourselves by it, will you yet plead for Baal.”
Note, It is bad to commit sin, but it is a great wickedness in-
‘deed to plead for it, especially to plead for Bãal, that idol,
whatever it is, which possesses that room in the heart which
God should have. [2.] That it was needless for them to plead.
for Baal ; if he were not a god, as was pretended; they could
have nothing to say for him ; if he were, he was able to plead.
for himself, as the God of Israeli had often dome, by fire from
heaven, or some other judgment against those who put con-
tempt upon him. Here is a fair challenge to Baal, to do either
good or evil, and the result convinced his worshippers of their
folly, in praying to one to help them, that could not avenge
himself; after this, Gideon remarkably prospered, and there-
by it appeared how unable Baal was to maintain his own.
cause. Lastly, Gideon's father hereupon gave him a new
name, (v. 32.) he called him Jerubbāal; “Let Bâal plead,
‘let him plead against him if he can ; if he have anything to
say for himself against his destroyer, het him say it.” This
iname was a standing defiance to Baal ; now that Gideon was
taking up arms against the Midianites that worshippéd'Baal,
tlet him defend his worshippers if he ean; it likewise: gäVé.
honour to Gideon, (a sworn enemy to that great usurper, and
this soldiers, that they fought under one that fought for God,
against that great competitor with him for the throne. “It is
the probable conjecture of the learned, that that Jerombalus;
whom Sanchoniathon (one of the most ancient of all ºthº
theathen writers) speaks of as a priest of the god Jao, ( a cori.
ruption of the name Jehovah,) and one to whom he was nº
that had carried the day against him,) and encouragement toº.
tº
**
knowledge of him. You that have smarted so much for wor-
TEFor E CHRIST, 1249.
God gives Gideon a sign.
JUDGES, VII.
debted for a great deal of knowledge, was this Jerubbāal. He
ris called Jerubbesheth, 2 Sam. xi. 21. Baal, a lord, being fitly
turned into Besheth, shame. . . . . < *
33. Then all the Midianites, and the Amalekites,
and the children of the east, were gathered together,
and went over, and pitched in the valiey of Jezreel.
34 But the Spirit of the LoRD came upon Gideon,
and he blew a trumpet; and Abi-ezer was gathered
after him.
all Manasseh ; who also was gathered after him :
and he sent messengers unto Asher, and unto Zebu-
łun, and unto Naphtali : and they came up to meet
them. 36 And Gideon said unto God, If thou wilt.
save. Israel by mine hand, as thou hast said, 37
Behold, I will put a fleece of wool in the floor; and
if the dew be on the fleece only, and it be dry upon
all the earth beside, then shall I know that thou wilt
‘Save Israel by mine hand, as thou hast said. 38
And it was so : for he rose up early on the morrow,
and thrust the fleece together, and wringed the dew
out of the fleece, a bowl-full of water. 39 And
"Gideon said unto God, Let not thine anger be hot
against me, and I will speak but this once : Let me
prove, I pray thee, but this once with the fleece; let
it now be dry only upon the fleece, and upon all the
ground let there be dew. 40 And God did so that
night: for it was dry upon the fleece only, and there
was dew on all the ground. * * . . . .
Here we have, I: The descent which the enemies of Israel
ſmade upon them, v. 33. A vast number of Midianites,
Amalekites, and Arabians, got together, and came over Jor-
'dan, none either caring or daring to guard that important and
advantageous pass, against them ; and they made their head-
ºuarters in the valley of Jezreel, in the heart of Manasseh’s
tribe, not far from Gideon's city. Some think that the notice
they had of Gideon's destroying Baal's altar, brought them ||
over, and that they came to plead for Baal, and to make that
a pretence for quarrelling with Israel ; but it is more likely
‘that it was now harvest-time, when they had been wont each
year to make them such a visit as this, (v. 3.) and were ex-
ſpected when Gideon was thrashing, v. 11. God raised up
“Gideon to be ready against this terrible blow came. Their
‘Success so many years in these incursions, the little opposition
they had met with, and the great booty they had carried off,
made them now both very eager and very confident; but it
proved the measure of their iniquity was full ; the year of re-
'compense was come ; they must now make an end to spoil, and
&must be spoiled, and they are gathered as sheaves to the floor,
‘(Mic. iv. 12, 13.) for Gideon to thrash.' .
II. The preparation which Gideon makes to attack them in
their camp, v. 34, 35. 1: God by his Spirit put life into Gi-
“deon ; The Spirit of the Lord clothed Gideon, so the word is ;
clothed him as a robe to put honour upon him, clothed him as
a coat of mail, to put defence upon him. Those are well clad,
(that are thus clothed, Aspirit of fortitude from before the Lord
clothed Gideon ; so the Chaldee. He was of himself a mighty
iman of valour ; yet personal strength' and courage, though
vigorously exerted, would not suffice for this great action ; he
imust have the armour of God, upon him, and that is it that he
‘must, depend upon ; the Spirit of the Lord clothed him in an
“extraordinary manner ; whom God calls to his work, he will
qualify and animate for it. Gideon with his trumpet put life
into his neighbours, Godworking with him; he blew a trumpet,
‘to call in volunteers, and more came in than perhaps he ex-.
pected. ...(i.) The men, of Abiezer, though lately enraged
against him, for throwing down the altar of Baal, and though.
they had condemned him to death as a criminal, were now
convinced of their error, bravely came in to his assistance, and
submitted to him as their general ; Abiezer was gathered after.
him, v. 34. . So suddenly can God turn the hearts even of
idolaters and persecutors. ...(2.) Distant tribes, even Asher
and Naphtali, which lay most remote, though strangers to him,
obeyed his summons, and sent him in the best of their forces,
v. 35. Though they lay the furthest from the danger, yet,
considering that if their neighbours were overrun by the
Midianites, their own turn would be next, they were forward
to join against a common enemy. .. . . . . . - -
, III. The signs, which God gratified him with, for the cor-
&rming both of his own faith and that of his followers; and
35, And he sent messengers throughout
perhaps it was more for their sakes than for his own that he
desired them. Or, perhaps he desired by these to be satisfied,
whether this was the time of his conquering the Midianites,
or whether he was to wait for some other opportunity. Ob-
; serve, 1. His request for a sign ; (v. 36, 37.) “Let me by this
, know that thou wilt save Israel by my hand ; let a fleece of wool,
spread in the open air, be wet with the dew, and let the ground
about it be dry.” The purport of this is, Lord, I believe, help
thou my unbelief. He found his own faith weak and wavering,
and therefore begged of God by this sign to perfect what wa
lacking in it. We may suppose God, who intended to give
him these signs, for the glorifying of his own power and good-
iness, put it into his heart to ask them. Yet, when he re-
peated his request for a second sign, the reverse of the former,
; he did it with a very, humble apology, deprecating God’s dis-
pleasure, because it looked so like a peevish humoursome dis-
trust of God, and dissatisfaction with the many assurances
he had already given him ; (v. 39.) . Let not thine anger be
hot against me. Though he took the boldness to ask another
sign, yet he did it with such fear and trembling, as showed
that the familiarity God had graciously admitted him to, did
not breed any contempt of God's glory, or presumption on
God's goodness. , Abraham had given him an example of this,
when God gave him leave to be very free with him ; (Gen.
xviii. 30, 32.) O let not the Lord be angry, and l will speak.
God’s favour must be sought with great reverence, due sense
of our distance, and a religious fear of his wrath. , 2. God's
tgracious grant of his request. See how tender God is of true
believers though they be weak, and how ready to condescend.
to their infirmities, that the bruised reed may not be broken,"
nor the smoking flax quenched. , Gideon would have the fleece
wet, and the ground dry : but then, lest any should object;
:* It is natural for wool, if ever, so little moisture fall, to drink
it in, and retain it, and therefore there was nothing extraor-
!dinary in that ;” though the quantity wrung out was sufficient
:to obviate that objection, yet he desires that next night the
ground might be wet and the fleece dry; and so willing is
God to give to the heirs of promise strong consolation, (Heb. vi.
17, 18.) even by two immutable things. He suffers himself,
not only to be prevailed with by their importunities, but even
to be prescribed to by their doubts and dissatisfactions. -
These signs were, (1.) Truly miraculous, and thereforé
abundantly serving to confirm his coinmission: “It is said:of
the dew, that it is from the Lord; and tarieth'not for man, rior
waiteth for the sons of men, Mic. v. 7. And yet God here in
this matter hearkened to the voice of a mañ, as to Joshua; in
the directing the course of the sun, so to Gideon, in directing
that of the dew, by , which it appears, that it falls not by
chance, but by providence. The latter sign, inverted the
former, and, to please Gideon, it was wrought backward and
forward ; whence Dr. Fuller observes, that heaven's real mira-
cles will 'endure turning, being inside and outside ‘both alike.’
:(2.) Very significant. He and his men were going to engage
the Midianites ; could God distinguish between a small fleece
of Israel, and the vast floor of Midian 'Yes, by this, he is
made to know that he can... Is Gideon desirous that the dew
of divine grace might descend upon himself in particular 3. He
isees the fleece wet with dew to assure him of it. Does he de-
isire that God will be as the dew to all Israel ? Beliold, all
ithe ground is wet. Some make this fleece an emblem of the
(Jewish nation, which, when time was, was wet with the dew
tof God's word and ordinances; while the rest of the world was
idry. But since the rejection of Christ and his gospel, they are
dry as the heath in the wilderness, while the nations about are
(as a wutered garden. - . . . . . . . & . .
t . . CHAP. VII. . . . . . . .
. This chapter presents us with Gideon in the field, commanding the army of .
Israel, and routing the army of the Midianites, for which great exploit
we found in the former chapter how he was prepared by his converse
with God, and his conquest of Baal. We are herétold, I.' 'What direc-.
tion God gave to Gideon for the modelling of his army; by which’il was."
reduced to three hundred men, v, 1–8: II* What encouragement God;
gave to Gideon' to attack the enemy, by sending him, unknown - into their
gamp to hear a Midianite tell his dream, v 9–15.. I II. How he form. .
ed his attack upon the enemy's camp with his three hundred ºnen, not to .
fight them, but to frighten them, v, 16–20. 1 P. The success of this at ,
tack : il puf them to flight, and gave them a total rout, the disbanded
forces, and their other neighbours, then coming in to his assistance, v. 21 (
L; It is a story that shines very bright in the book of the wars of the
() TO , - - " ; , . . . ." . . . . . . if . " . ‘. . . . . . . ‘.... . . . .
| 1 HEN Jerubbaai, (who is Gideon,) and all the:
: people that were with him, rose, up early, and
pitched beside the wellóf. Harod.: so that the host of
the Midianites were on the north side of them, by the,
hill of Moreh, in the valley. 2 And the Lord said
- 611
BEFoEE CHRIST, 1249.
Three hundred men chosen.
JUDGES, VII.
unto Gideon, The people that are with thee are too
many for me to give the Midianites into their hands,
fest Israel vaunt themselves against me, saying,
Mine own hand hath saved me. 3 Now, therefore,
go to, proclaim in the ears of the people, saying,
Whosoever is fearful and afraid, let him return, and
depart early from mount Gilead : and there returned
of the people twenty and two thousand, and there
remained ten thousand. 4 And the Lo R D said unto
Gideon, The people are yet too many ; bring them
down unto the water, and I will try them for thee
there : and it shall be, that of whom I say unto thee,
This shall go with thee, the same shall go with thee:
and of whomsoever I say unto thee, This sha., not
go with thee, the same shall not go. 5 So he brought
down the people unto the water: and the LORD said
unto Gideon, Every one that lappeth of the water
with his tongue, as a dog lappeth, him shalt thou set
by himself; likewise every one that boweth down
upon his knees to drink. 6 And the number of them
that lapped, putting their hand to their mouth, were
three hundred men : but all the rest of the people
bowed down upon their knees to drink water. 7
And the LoRD said unto Gideon, By the three hun-
dred men that Iapped will I save you, and deliver
the Midianites into thine hand ; and let all the other
people go every man unto his place. 8 So the people
took victuals in their hand, and their trumpets: and
he sent all the rest of Israel, every man unto his tent,
and retained those three hundred men. And the
host of Midian was beneath him in the valley.
Here, I. Gideon applies himself with all possible care and
industry to do the part of a good general, in leading on the
hosts of Israel against the Midianites. He rose up early, (v.
1.) as one whose heart was upon his business, and who was
afraid of losing time. Now that he is sure God is with him,
he is impatient of delay. . He pitched near a famous well, that
his army might not be distressed for want of water, and gained
the higher ground, which, possibly, might be some advantage
to him, for the Midianites were beneath him in the valley.
Note, Faith in God’s promises must not slacken, but rather
quicken, our endeavours. When we are sure God goes before
us, then we must bestir ourselves, 2 Sam. v. 24.
II. God provides that the praise of the intended victory may
be reserved wholly to himself, by appointing three hundred
men only to be employed in this service. The army consisted
of thirty-two thousand men ; a small army, in comparison
with what Israel might have raised upon so great an occasion,
and a very small one in comparison with what the Midianites
had now brought into the field ; Gideon was ready to think
them too few, but God comes to him, and tells him they were
too many, v. 2. Not but that they did well, who offered them-
selves willingly to this expedition, but God saw fit not to make
use of all that came. We often find God bringing great things
to pass by a few hands, but this was the only time that he
purposely, made them fewer. Had Deborah lately blamed
those who came not to the help of the Lord, and yet in the next
great action must they be turned off that do come 1 Yes ; l.
God would hereby show, that when he employed likely instru-
ments in his service, he did not need them, but could do his
work without them ; so that he was not indebted to them for
their service, but they to him for employing them. 2. He
would hereby put them to shame for their cowardice, who had
tamely submitted to the Midianites, and durst not make head
against them, because of the disproportion of their numbers.
They now saw, if they had but made sure of the favour of God,
one of them might have chased a thousand. 3. He would
hereby silence and exclude boasting: that is the reason here
given by him who knows the pride that is in men's hearts, lest
Israel vaunt themselves against me. Justly were they denied
the honour of the service who would not give God the honour
of the success. Mine own hand hath saved me, is a word that
must never come out of the mouth of such as shall be saved.
He that glories, must glory in the Lord, and all flesh must be
silent before him. . . . .
Two ways God took to lessen their numbers. -
(1.) He ordered all that would own themselves timorous and
faint-hearted to be dismissed, v. 3. He was now encamped
-* *Y - -
0 12 -
guilt had deprived them of their courage.
f
on a mountain close to the enemy, called mount Gilead, from,
Gilead, the common ancestors of these families of Manasseh.
which were seated on this side Jordan, Numb. xxvi. 30. And,
from thence they might see perhaps the vast numbers of the
enemy ; those therefore who were disheartened at the sight,
were left to their liberty to go back if they pleased. There:
was a law for making such a proclamation as this, Deut. xx.- :
8. But Gideon perhaps thought that concerned only those.
wars which were undertaken for the enlarging of their coast.
not, as this, for their necessary defence against an invader ;
therefore Gideon had not proclaimed this, if God had not
commanded him, who knew how his forces would hereby be:
diminished. Cowards would be as likely as any, after the
victory, to take the honour of it from God, and therefore God,
would not do them the honour to employ them in it. One.
would have thought there had been scarcely one Israelite to.
be found, that against such an enemy as the Midianites, and
under such a leader as Gideon, would have owned himself fear-
ful ; yet above two parts of three took the advantage of this.
proclamation, and filed off, when they saw the strength of the
enemy and their own weakness, not considering the assurances
of the divine presence which their general had received of the
Lord, and, it is likely, delivered unto them. Some think the
oppression they had been under so long, had broken their
spirits, others, more probably, that consciousness of their own,
Sin stared them in
the face, and therefore they durst not look death in the face.
Note, Fearful, faint-hearted people, are not fit to be employed
for God ; and among those that are listed under the banner of
Christ, there are more such than we think there are.
(2.) He directed the cashiering of all that remained, but.
three hundred men ; and he did it by a sign. “ The people are:
yet too many for me to make use of,” v. 4. See, how much.
God’s tººd ways are above ours: Gideon himself, it is
likely, thought they were too few, though they were as many
as Barak encountered Sisera with ; (ch. iv. 14.) and had he,
not forced his way through the discouragement by dint of faith,
he himself would have started back from so hazardous an en-
terprise, and have made the best of his own way back : but.
God saith, They are too many ; and when diminished to a .
third part, they are yet too many; which may help us to under-
stand those providences which sometimes seem to weaken the:
church and its interests ; its friends are too many, too mighty,
too wise, for God to work deliverance by ; God is taking a
course to lessen them, that he may be exalted in his own.
strength. - - -
Gideon is ordered to bring his soldiers to the watering, pro-
bably to the well of Harod, (v. 1.) and the stream that ranº.
from it; he, or some appointed by him, must observe how
they drank. We must suppose they were all thirsty, and were:.
inclined to drink; it is likely he told them they must prepare
to enter upon action immediately, and therefore must refresh,
themselves accordingly, not expecting, after this, to drink any
thing else but the blood of their enemies. Now, [1..] Some,
and no doubt the most, would kneel down on their knees to..
drink, and put their mouths to the water as horses do, and so
they might get their full draught. [2.] Others, it may be, .
would not make such a formal business of it, but as a dog laps.
with his tongue, so they would hastily take up a little waterin.
their hands, and cool their mouths with that, and be gone. .
Three hundred and no more there were of this latter sort,..
that drank in haste, and by those God tells Gideon he would.
rout the Midianites, v. 7. By the former distinction, nones.
were retained but hearty men, that were resolved to do their
utmost for retrieving the liberties of Israel; but by this fur-
ther distinction it was provided that none should be made use.
of, but, First, Men that were hardy ; that could endure long,
fatigue, without complaining of thirst or weariness; that had. .
not in them any dregs either of sloth or luxury. Secondly,
Men that were hasty ; that thought it long until they were en-
gaged with the enemy, preferring the service of God and their
country before their necessary refreshments: Such as these:
God chooses to employ, that are not only well affected, but
zealously affected in a good thing : and also because these.
were the smaller number, and therefore the least likely to.
effect what they were designed for, God would by them save
Israel. It was a great trial to the faith and courage of Gideon.
when God bid him let all the rest of the people but these three-
hundred go every man to his place ; that is, go where thev
pleased out of his call, and from under his command : yet we
may suppose those that were hearty in the cause, though now
set aside, did not go far out of hearing, but that they were:
ready to follow the blow, when the three hundred men had,
made the assault ; though that does not appear.
Thus strangely was Gideon's army purged and modelled,
BEFoRE CHRIST, 1249.
JUD GE S, VII. Gideon goes to the Midianites' camp.
the armed men that were in the host.
‘and reduced, instead of being recruited, as one would think
in so great an action it both needed and deserved to be. Now
let us see how this little despicable regiment, on which the
stress of the action inust lie, was accoutred and fitted out.
Had these three hundred been double manned with servants
and attendants, and double arraed with swords and spears,
‘we should have thought them the more likely to bring some-
thing to pass. But instead of making them more serviceable
by their equipment, they are less so ; for, l. Every soldier
‘turns sutler; they took victuals in their hands, (v. 8.) left their
baggage behind, and every man burdened himself with his
own provision ; which was a trial of their faith, whether they
could trust God when they had no more provisions with them
*than they could carry, and a trial of their diligence, whether they
would carry as much as they had occasion for. This was indeed
sliving from hand to mouth. 2. Every soldier turns trumpeter.
Whe regiments that were cashiered left their trumpets behind
them for the use of those three hundred men, who were fur-
wnished with those instead of weapons of war, as if they had
%cen going rather to a game than to a battle.
9 And it came to pass the same night, that the
LORD said unto him, Arise, get thee down unto the
host; for I have delivered it into thine hand. 10
But if thou fear to go down, go thou with Phurah thy
'servant down to the host: 11 And thou shalt hear
what they say ; and afterward shall thine hands be
strengthened to go down unto the host. Then went
he down with Phurah his servant unto the outside of
12 And the
Midianites, and the Amalekites, and all the children
of the east, lay along in the valley like grasshoppers
for multitude; and their camels were without number,
as the sand by the sea-side for multitude. 13 And
when Gideon was come, behold, there was a trian that
told a dream unto his fellow, and said, Behold, I
dreamed a dream, and, lo, a cake of barley-bread
tumbled into the host of Midian, and came unto a
tent, and smote it that it fell, and overturned it, that
the tent lay along. 14 And his fellow answered and
said, This is nothing else save the sword of Gideon
:the son of Joash, a man of Israel : for into his hand
hath God delivered Midian, and all the host, 15
And it was so, when Gideon heard the telling of the
dream, and the interpretation thereof, that he wor-
shipped, and returned into the host of Israel, and
said, Arise ; for the Lo RD hath delivered into your
hand the host of Midian.
Gideon's army being diminished, as we have found it was,
}le must either fight by faith or not at all ; God therefore here
provides recruits for his faith, instead of recruits for his forces.
I. He furnishes him with a good foundation to build his
faith upon ; nothing but a word from God will be footing for
faith. He has that as full and express as he can desire, v. 9.
A word of command to warrant the action, which otherwise
seemed rash and indiscreet, and unbecoming a wise general ;
“Arise, get thee down with this handful of men unto the host;”
and a word of promise to assure him of the success, which other-
wise seemed very improbable ; “I have delivered it into thine
§§nd, it is all thine own.” This word of the Lord came to
Jhim the same night, when he was (we may suppose) full of
care, how he should come off; in the multitude of his thoughts
within him these comforts did delight his soul. Divine con-
solations are given in to believers, not only strongly, but
seasonably.
II. He furnishes him with a good prop to support his faith
with. 1. He orders him to be his own spy, and now in the
dead of the night to go down privately into the host of Midian
and see what intelligence he could gain. “If thou fear to go
‘down to fight, go first only with thine own servant, (p. 10.) and
hear what they say ; (v. 11.) and it is intimated to him he
should hear #a. which would greatly strengthen his faith.
'God knows the infirmities of his people, and what great
encouragement they may sometimes take from a small matter;
and therefore knowing beforehand what would occur to Gi-
deon, in that very part of the camp to which he would go
down, he orders him to go down and hearken to what the
said, that he might the more firmly believe what God said.
He must take with him Phurah his servant, one that he could
*onfide in ; probably, one of the ten that had helped him to
ye do,
—-º
—w
break down the altar of Baal ; he must take him and no one
else with him, must take him with him to be a witness of
what he should hear the Midianites say, that out of the mouth
of these two witnesses, when the matter came to be reported
to Israel, the word might be established. He must take his
servant with him, because two are better than one, and a
little help better than none. ... 2. Being so, he orders him the
sight of something that was discouraging. (1.) It was enough
to frighten him, to discern, perhaps by moon-light, the vast
numbers of the enemy ; (v. 12.) the men, like grasshoppers
för multitude, and they proved no better than grasshoppers for
strength and courage; the camels one could not count, any
more than the sand. But, (2.) He heard that which was
to him a very good omen; and which when he had heard, he
went back again immediately, supposing he now had what he
was sent thither for. He overheard two soldiers of the enemy,
that were comrades, talking; probably, they were in bed toge-
ther, waking in the night. [1..] One of them tells his dream,
and (as our dreams generally are bad, and therefore not
worthy telling again) it is a very foolish one. He dreamed
that he saw a barley cake come rolling down the hill into the
camp of the Midianites, and “methought,” says he, (for so
we use to tell our dreams,) “ this eake struck one of our
tents,” (perhaps one of the chief of their tents,) “ and with
such violence, that (would you think it !) it overturned the
tent, forced down the stakes, and broke the cords at one blow,
So that the tent lay along, and buried its inhabitants,” v. 13.
In multitudes of dreams there are divers vanities, says Solomon,
Eccl. v. 7. One would wonder what odd incoherent things
are often put together by a ludicrous fancy in our dreams.
[2.] The other, it may be, between sleeping and waking,
undertakes to interpret this dream, and the interpretation is
very far fetched: This is nothing else save the sword of Gideon, v.
Our expositors now can tell us how apt the resemblance
was ; that Gideon, who had thrashed corn for his family, and
made cakes for his friend, (ch. vi. 11—19.) was fitly repre-
sented by a cake ; that he and his army were as inconsiderable
as a cake made of a little flour, as contemptible as a barley
cake, hastily got together, as a cake suddenly baked upon the
coals, and as unlikely to conquer the great army, as a cake to
overthrow a tent. But after all, do not interpretations belong
to God; He put it into the head of the one to dream, and into
the mouth of the other to give the sense of it. If Gideon had
heard the dream only, and he and his servant had been to
interpret it themselves, it had so little significancy in it, that
it would have done him little service; but having the inter-
pretation from the mouth of an enemy, it not only appeared
to come from God, who has all men's hearts and tongues in his
hand, but it was likewise an evidence that the enemy was
quite dispirited, and that the name of Gideon was become so
formidable to them, that it disturbed their sleep. The victory
would easily be won, which was already so tamely yielded ,
into his hand hath God delivered Midian. Those were not likely
to fight, who saw God fighting against them.
Gideon, observing the finger of God pointing him to that
very place, at that very time, to hear this dream and the inter-
pretation of it, was exceedingly encouraged by it against the
melancholy apprehensions he had upon the reducing of his .
army. He was very well pleased to hear himself compared
to a barley cake, when it proved to effect such great things.
Being hereby animated, we are told, (v. 15.) First, How he
gave God the glory of 1: ; he worshipped immediately, bowed
his head, or, it may be, lifted up his eyes and hands, and in a
short ejaculation thanked God for the victory he was now
Sure of, and for this encouragement to expect it. Wherever
we are, we may speak to God, and worship him, and find a
way open, heavenward. God must have the praise of that
which is encouraging to our faith. And his providence must
be acknowledged in those events, which, though minute and
seemingly accidental, prove serviceable to us. º How
he gave his friends a share in the encouragements he had re-
ceived ; “Arise, prepare to march presently ; the Lord has
delivered Midian into your hand.”
16 And he divided the three hundred men into
three companies, and he put a trumpetin every man’s
hand, with empty pitchers, and lamps within the
pitchers. 17 And he said unto them, Look on me,
and do likewise: and, behold, when I come to the
outside of the camp, it shall be, that as I do, so shall
18 When I blow with a trumpet, I and all
that are with me, then blow ye the trumpets also on
every side of all the camp, and say, The sword of
the Lo RD, and of Gideon. 19 sºideon, and the
613
BEFor E CIRIST, 1249.
Army of the Midianites routed.
JUDGES, VII.
hundred men. that were with him, came unto the
outside of the camp, in the beginning of the middle
watch ; and they had but newly set the watch : and
they blew the trumpets, and brake the pitchers that
were in their hands. 20 And the three companies
blew the trumpets, and brake the pitchers, and held :
the lamps in their left hands, and the trumpets in
their right hands to blow withal; and they cried,
The sword of the Lord, and of Gideon. 21 And
they stood every man in his place round about the
camp : and all the host ran, and cried, and fled.
22 And the three hundred blew the trumpets, and
the Lo RD set every man’s sword against his fellow,
even throughout all the host: and the host fled to .
meholah, unto Tabbath. .
Beth-shittah in Zererath, and to the border of Abel-
Midian in the dead time of the night; for it was intended that
they who had so long been a terror to Israel, and had so
often frightened them, should themselves be routed and ruined .
purely by terror. The attack here made was, in many circum-
stances, like that which Abraham made upon the army that
had taken Lot captive ; the number of men much the same,
Abraham had three hundred and eighteen, Gideon three hun-
dred ; they both divided their forces, both made their attack
by night, and were both victorious under great disadvantages,
(Gen. xiv. 14, 15.) and Gideon is not only a son of Abraham, .
(so were the Midianites by Keturah,) but an heir of his faith.
Gideon, 1. Divided his army, small as it was, into three bat-
talions, (v. 16.) one of which he himself commanded, (v. 19.).
because great armies (and such an one he would make a show
of) were usually divided into the right-wing, and left wing,
and the body of the army. 2. He ordered them all to do as
he did, v. 17. He told them now, it is very likely, what they
must do, else the thing was so strange, they would scarcely
have done it of a sudden ; but he would, by doing it first, give
notice to them when to do it, as officers exercise their soldiers :
With the word of command, or by beat of drum, Look on me, and
do likewise ; such, is the word of command, our Lord Jesus,
the Captain of our salvation, gives his soldiers, for he has left
us an example, with a charge to follow it, As I do, so shall ye
do. 3. He made his descent in the night, when they were
secure, and least expected it, which would put them into
great consternation; and, when the smallness of his army
would not be discovered. In the night all frights are most
frightful; especially in the dead of the night, as this was, a .
little after midnight, when the middle watch began, and the
alarm would wake, them out of their sleep. We read of terror
by night as, very terrible, (Ps. xxi. 5.) and fear in the night,
"ant. iii. 8. 4. That which Gideon aimed at, was, to frighten
this huge host; to give them not only a fatal rout, but a very
shameful one. He accoutred his army with every man a
trumpetin his right hand, and an earthen pitcher, with a torch
in it, in his left; and he himself thought it no disparagement ||
to him, to march before them, thus armed. He would make
but a jest of conquering this army, and goes out against them
rather as against a company of children, than of soldiers, The
virgin, the daughter of Zion, hath despised thee, and laughed
thee to scorn, Isa. xxxvii. 22. The fewness of his men favoured
his design, for being so few, they marched to the camp with
the greater secrecy and expedition; so that they were not dis-
covered till they were close by the camp; and he contrived to
give the alarm when they had just mounted the guards, (v. 19.) .
that the sentinels, being then wakeful, might the sooner dis.
perse the alarm through the camp, which was the best service
they could do him. - - " - ... . . . . .
three ways Gideon contrived to strike a terror upon this
army, and put them into confusion...(1.) With a great noise;
every man must blow his trumpet in the most terrible manner
he could, and clatter an earthen pitcher to pieces at the same
time, probably, each dashed his pitcher to his next man’s,
and so they were broken both together, which would not only
make a great crash; but was a figure of what would be the
effects of the fright, even the Midianites' killing one another.
(2.) With a great blaze; the lighted torches were hid in the
pitchers, like a candle under a bushel, until they came to the
camp, and then being taken out all together of a sudden, would
make a glaring show, and run through the camp like a flash of
lightning. Perhaps with these they set some of the tents on
the outside of the camp on fire, which would very much
increase the conſº (3.) With a great shout ; every man
61
must cry, For the Lord and for Gideon, so some unink it should
be read, v. 18. for there the sword is not in the original, but it is,
v. 20. The sword of the Lord, and of Gideon. It should seem,
he borrowed the word from the Midianite's dream, (v. 14.) it
is the sword of Gideon : finding his name was a terror to them,
he thus improves it against them ; but prefixes the name of
Jehovah, as the figure, without which his own was but an
insignificant cypher. This would put life into his own men,
who might well takelcourage, when they had such a God as
Jehovah, and such a man as Gideon, both to fight, and to
fight for them : well might they follow, who had such leaders.
It would likewise put their enemies into a fright, who had of
old heard of Jehovah’s great name, and of late of Gideon’s.
The sword of the Lord is all in all to the success of the sword
of Gideon, yet the sword of Gideon must be employed. Men.
the instruments, and God the principal Agent, must both bo.
considered in their places; but men, the greatest and best,
always in subserviency and subordination to God. This army.
| was to be defeated purely by terrors, and those are especially
- - i. | the sword of the Lord. ... These soldiers, if they had swords, by.
Here is, I. The alarm which Gideon gave to the hosts of
their sides, that was all, they had none in their hands; but
they gained the victory by shouting, “The sword.” So the
º enemies are routed by a sword out. of the mouth, Revs.
Xix. 21. - - . . . . . . .
Now this method here taken of defeating the Midianites,
may be alluded to, [1..] As typifying the destruction of the
devil's kingdom in the world, by the preaching of the everlast-
ing gospel, the sounding of that trumpet, and the holding forth,
of that light out of earthen vessels, for such the ministers of
the gospel are, in whom the treasure of that light is deposited,
2 Cor. iv. 6, 7. Thus God chose the foolish things of the world to,
confound the wise, a barley cake to overthrow the tents of
Midian, that the excellency of the power might be of God only ;.
the gospel is a sword, not in the hand, but in the mouth, the:
sword of the Lord and of Gideon ; of God, and Jesus. Christ,
him that sits on the throne, and the Lamb. [2.] As repre-
senting the terrors of the great day. So the excellent Bishop.
Hall applies it ; if these pitchers, trumpets, and firebrands,
did so daunt, and dismay the proud troops of Midian and
Amalek, who shall be able to stand before the last terror,
when the trumpet of the archangel shall sound, the elements.
shall be on a flame, the heavens pass away with a great noise,
and the Lord himself shall descend with a shout ! . . . . . . .
... II. The wonderful success of this alarm. The Midianites.
were shouted out of their lives, as the walls of Jericho were
shouted down, that Gideon might see what he lately despaired;
of ever seeing; the wonders that their fathers told them of.
Gideon’s soldiers. observed their orders, and stood every man,
in his place round about the camp, (v. 21.) sounding his trumpet
to excite them to fight one another, and holding out his torch.
to light them to their ruin. They did not rush into the host
of Midian, as greedy either of blood or spoil, but patiently
stood still to see the salvation of the Lord, a salvation purely
of his own working. ... Observe how the design took effect...
1. They feared the Israelites; all the host immediately took
the alarm; its flew, like lightning through all the lines, and
they ran, and cried, and fled, v. 21. There was something,
natural in this fright; we may, suppose they had not had;
intelligence of the great diminution of Gideon's army, but
rather concluded, that, since their last advices, it had been:
growing greater and greater; and therefore had reason to
suspect, knowing how, odious and grievous they had made
themselves, and what bold steps, had been taken toward ther
throwing officf. their yoke, that it was a very great army which
was to be ushered in with all those trumpeters and torch-
bearers'; but there was more of a supernatural power impress-
ing this terror upon them; God himself gave it the setting on,
to show how that promise should have been fulfilled if they
had not forfeited it, One of you shall chase a thousand. See
the power of imagination, and how much it may become a
terror at some times, as at other times it is a pleasure.
2. They fell foul upon one another; (v. 22.) The Lord set
every man's: sword against his fellow. In this confusion, ob-
serving the trumpeters and torch-bearers to stand still without
their camp, they concluded the body of the army had already
entered, and therefore every: one ran at the next he met.
though a friend, supposing him an enemy; and one such
mistake as that, would occasión many, for then he that slew .
him would certainly be taken for an enemy, and would be
despatched immediately. It is our interest to preserve such
a command of our own spirits, as never to be afraid with any
amazement, for we cannot conceive what mischiefs we thereby
plunge ourselves in... See also how God often makes the ené-
mies of his church instruments to destroy one another; it is
pity the church's friends should ever be thus infatuated.
13|EFORE Christ, 1249.
The offence of the Ephramites.
JUDGES, VIII.
\
3. They fled for their lives. Perhaps when day-light came,
they were sensible of their mistake in fighting with one an-
other, and concluded that by this fatal error they had so
weakened themselves, that now it was impossible to make any
head against Israel, and therefore made, the best of their way
toward their own country, though, for aught that appears, the
three hundred men kept their ground. The wicked flees when
mone pursues, Prov. xxviii. 1. Terrors make him afraid on
every side, and drive him to his feet, Job xviii. 11. -
23 And the men of Israel gathered themselves to-
gether out of Naphtali, and out of Asher, and out of
all Manasseh, and pursued after the Midianites.
24 And Gideon sent messengers throughout all
mount Ephraim, saying, Come down against the
Midianites, and take before them the waters unto
Beth-barah and Jordan. Then all the men of
Ephraim gathered themselves together, and took the
waters unto Beth-barah and Jordan, 25 And they
took two princes of the Midianites, Oreb and Zeeb;
and they slew Oreb upon the rock Oreb, and Zeeb
they slew at the wine-press of Zeeb, and pursued
Midian, and brought the heads of Oreb and Zeeb to
Gideon on the other side Jordan. - {
We have here the prosecution of this glorious victory. -
1. Gideon's soldiers that had been dismissed, and perhaps
had begun to disperse themselves, upon notice of the enemies'
flight, 'got together again, and vigorously pursued them whom
they had not courage to face. The men of Israel out of Naph-
tali and Asher who did this, (v. 23.) were not such as now
game from those distant countries, but the same that had en-
listed themselves, (ch. vi. 35.) but had been cashiered. They
who were fearful and afraid to fight, (v. 3.) now took heart,
when the worst was over, and were ready enough to divide
the spoil, though backward to make the onset. They also,
that might not fight, though they had a mind to it, and were
disbanded by order from God, did not (as those, 2 Chron.
XXV. 10, 13.) return in great anger, but waited for an oppor-
tunity of doing service in pursuing the victory, though they
were denied the honour of helping to force the lines. -
2. The Ephraimites, upon a summons from Gideon, came in
unanimously, and secured the passes over Jordan, by the
several fords, to cut off the enemies' retreat into their own
cºuntry, that they might be entirely destroyed, to prevent the
like mischief to Israel another time. Now that they had be-,
gun to fall, they resolved utterly to destroy them, Esth. vi. 13.
They took the waters; (v. 24.) that is, posted themselves.
along the river side, so that the Midianites, who fled from
those who pursued them, fell into the hand of those that waited
to intercept them. Here was fear, and the pit, and the snare,
Isa. xxiv. 17. . . . . . . - - - .
3. Two of the chief commanders of the host of Midian were
taken and slain by the Ephraimites on this side Jordan, v. 25.
Their names perhaps signified their nature, Oreb signifies a
Taven, and Žeeb a wolf (Corvinus and Lupus). These in their
flight had taken shelter, one in a rock, (Isa. ii. 21. Rev. vi. 15.)
the other by a wine-press, as Gideon for fear of them, had
lately hid his corn by a wine-press, ch. vi. 11. But the places'
of their shelter were made the places of their slaughter, and
the memory of it preserved to posterity in the names of the
places, to their perpetual infamy; Here fell the princes of
Midian. - • t
. . . . . . . . . CHAP. VIII. . . . . . :
.4%;.ºhapter gives is a further account of Gideon's victory over the
*{{dianites, with the residue of the story of his life and government. J.
Gideon prudently ºft. the º Ephraimites, v. 1–3. II. He
bravely pursues the fly ianites, v.4, 10–12. III. He justly
cºastises, the insolence of the men of Succoth and Penuel, who basely .
abused him, (v. 5–9.) and were reckoned with for it, p. 13–17. IV. He
ing Midi
…
honourably slays the two kings of Midian, p. 18–21. V. After all this,
he modestly declines the government of Israel, v. 22, 23. VI. He
foolishly gratified the superstitious humour of his people, by setting up,
an ephod in his own city, which proves a great snare, v. 24–27. Wrf.
He kept the country quiet forty years, p. 28. VIII. He died in ho."
tour, and left a numerous family behind him; v. 29–32. IX. Both
he and his God were soon forgotten by ungrateful Israel, p. 33–35.
1 : A ND the men of Ephraim said unto him, Why
hast thou served us thus, that thou called stus
not when thou wentest to fight with the Midianites?
And they did chide with him sharply. 2 And he
said unto them, What have I done now in compari-
son of you? Is not the gleaning of the grapes of
Ephraim better than the vintage of Abiezer? 3
A,
F-
God hath delivered into your hands the princes of
Midian, Oreb and Zeeb : and what was I able to do
in comparison of you? Then their anger was abated
toward him, when he had said that... . . . $
No sooner were the Midianites, the common enemy, sub-
dued, than, through the violence of some hot spirits, the chil-
dren of Israel are ready to quarrel among themselves; an un-
happy spark was struck, which if Gideon had not with a great
deal of wisdom, and grace extinguished immediately, might
have broken out into a flame of fatal consequence. The
Ephraimites, when they brought the heads of Oreb and Zeeb
to Gideon as general, instead of congratulating his successes,
and addressing him with thanks for his great services, as they
-
ought to have done, picked a quarrel with him, and grew very
hot upon it. - • , - - -
'I. Their accusation was very peevish and unreasonable;
Why didst thou not call us, when thow wentest to fight with the
Midianites ? v. 1. Ephraim was brother to Manasseh, Gideon's
tribe, and had had the pre-eminence in Jacob's blessing, and
in Moses's, and therefore was very jealous of Manasseh, lest
that tribe should at any time eclipse the honour of theirs.
Hence we find Manasseh against Ephraim, and Ephraim
against Manasseh, Isa. ix. 21. A brother offended is harder to
be won than a strong city, and their contentions are as the bars
of a castle, Prov. xviii. 19. But how unjust was their quarrel
with Gideon I They were angry he did not send for them to
begin the attack upon Midian, as well as to follow the blow.
Why, were they not called to lead the van 3 : Thé post of
honour, they thought, belonged to them. But, 1. Gideon was
called of God, and must act as he directed ; he neither took
the honour to himself, nor did he dispose of honours, himself,
but left it to God to do all. So that the Ephraimites in this
quarrel reflected upon the divine conduct; and what was
Gideon, that they murmured against him 2 2. Why did not
the Ephraimites offer themselves willingly to the service 3.
They knew the enemy was in their country, and had heard of:
the forces that were raising to oppose them, to which they.
ought to have joined themselves, in zeal for the common cause.
though they had not a formal invitation. Those 'seek them-
selves more than God, that stand upon a point of honour to:
excuse themselves from doing real service to God and their
generation. In Deborah's time there was a root of Ephraim, .
ch. v. 14. Why did not that appear, now ! The case itself
called them ; they needed not wait for a call from Gideon. .
3. Gideon had saved their credit in not calling them ; if he
had sent for them, no doubt, many of them would have gone
back with the faint-hearted, or been dismissed with the lazy,
slothful, and intemperate ; so that by not calling them, ha-
prevented the putting of those slurs upon them. Cowards will
seem valiant when the danger is over, but those consult their
reputation, who try their courage when danger is near.
II. Gideon’s answer was very calm and peaceable, and was.
intended not so much to justify himself, as to please and
pacify them, v. 2, 3. He answers them, 1. With a great deal"
of meekness and temper: he did not resent the affront, nor
answer anger with anger, but mildly reasons the case with.
them ; and he won as true honour by this command which he
had over his own passion, as by his victory over the Midian-
ites; He that is slow to anger, is better than the mighty. 2.-
With a great deal of modesty and humility, magnifying their.
performances above his own. Is not the gleaming of the grapes.
of Ephraim, who picked up the stragglers of the enemy, and,
cut off those of them that escaped, better than the vintage of
Abiezer, a greater honour to them, and better service to the
country, than the first attack. Gideon made upon them 7. The
destruction of the church’s enemies is compared to a vintage,
Rev. xiv. 18. In this he owns their gleanings, better than his
gatherings. . The improving of a victory is often more honour-
able, and of greater consequence, than the winning of it; in
this they had signalized themselves, and their own courage
and conduct, or, rather, God had dignified them 3, for though,
to magnify their achievements, he is willing to diminish his
own performances, yet he will not take any flowers from God's
crown to adorn theirs; with ; “God has delivered into your
| hands, the princes of Midian, and a great slaughter has been
made of the enemy by your numerous hosts, and what was I
able to do with three hundred men, in comparison of you and
your brave, exploits 7" Gideon stands here a very great ex-
ample of self-denial, and this instance shows us, (1.) That
envy is best removed by humility. It is true, even right works
are often envied, Eccl. iv. 4. Yet they are not so apt to be
so, when those who do them appear not to be proud of them.
They are malignant indeed, who seek to cast those down from
their excellency, that humble and abase themselves. (2.) In
*.
*
IBEFORE CHRIST; 1249.
JUDGES, WIII. Succoth and Penuel punished.
is likewise the surest method of ending strife, for only by pride
comes contention, Prov. xiii. 10... (3.) Humility is most amia-
ble and admirable in the midst of great attainments and ad-
vancements. Gideon’s conquests dra greatly set off his con-
descensions. (4.) It is the proper act of humility to esteem
others better than ourselves, and in honour to prefer one another.
Now what was the issue of the controversy 3 The Ephraim-
ites had chidden with him sharply, (v. 1.) forgetting the re-
spect owing to their general, and one whom God had honoured,
and giving vent to their passion in a very indecent liberty of
speech, a certain sign of a weak and indefensible cause:
reason runs low when the chiding flies high. But Gideon's.
soft answer turned away their wrath, Prov. xv. 1... Their anger
was abated toward him, v. 3. It is intimated, that they re-
rained him some resentment, but he prudently overlooked it,
and let it cool by degrees. Very great and good 'men must
expect to have their patience tried, by the unkindnesses and
follies even of those they serve, and must not think it strange.
4 And Gideon came to Jordan, and passed over,
he, and the three hundred men that were with him,
faint, yet pursuing them. 5 And he said unto the
men of Succoth, Give, I pray you, loaves of bread
unto the people that follow me ; for they be faint,
and I am pursuing after Zebah and Zalmunna, kings
of Midian. 6 And the princes of Succoth said, Are
the hands of Zebah and Zalmunna now in thine
hand, that we should give bread unto thine army 2 7
And Gideon said, Therefore, when the Lo RD hath
delivered Zebah and Zalmunna into mine hand, then
I will tear your flesh with the thorns of the wilder-
ness and with briers. 8 And he went up thence to
Penuel, and spake unto them likewise : and the men
of Penuel answered him as the men of Succoth had
answered him. 9 And he spake also unto the men
of Penuel, saying, When I come again in peace, I
will break down this tower. 10 Now Zebah and
Zalmunna were in Karkor, and their hosts with
them, about fifteen thousand men, all that were left
of all the hosts of the children of the east: for there
fell an hundred and twenty thousand men that drew
sword. l l And Gideon went up by the way of them
that dwelt in tents, on the east of Nobah and Jog-
behah, and smote the host : for the host was secure.
12 And when Zebah and Zalmunna fled, he pur-
sued after them, and took the two kings of Midian,
Zebah and Zalmunna, and discomfited all the host.
13 And Gideon, the son of Joash, returned from bat-
tle before the sun was up, 14 And caught a young
man of the men of Succoth, and inquired of him:
and he described unto him the princes of Succoth,
and the elders thereof, even threescore and seventeen
men, 15 Aud he came unto the men of Succoth,
and said, Behold Zebah and Zalmunna, with whom
ye did upbraid me, saying, Are the hands of Zebah
and Zalmunna now in thine hand, that we should
give bread unto thy men that are weary 16 And
he took the elders of the city, and thorns of the wil-
derness and briers, and with them he taught the
men of Succoth. 17. And he beat down the tower
of Penuel, and slew the men of the city. -
In these verses, we have,. I. Gideon, as a valiant general,
Purshing the remaining Midianites, and bravely following his
blow. A very great slaughter was made of the enemy at first,
one handred and twenty thousand men that drew the sword, v.
10. Such a terrible execution did they make among them-
selves, and so easy a prey were they to Israel: but, it seems,
the two kings of Midian, being better provided than the rest
for an escape, with fifteen thousand rmen, got over Jordan
before the passes could be secured by the Ephraimites, and
inade toward their own country : Gideon thinks he does not
fully execute his commission to save Israel, if he let them
§scape. He is not content to chase them out of the country,
but he will chase them out of the world, Job viii. 18. This
resºlution is here pushed on with great firmness, and crowned
with great success.
l. His frºntº very exemplary; he effected his pur.
**
dustry in a good cause.
pose un 'er the greatest disadvantages and discouragements
that could be. (l.) He took. none with him, but his three
hundred men, who now laid aside their trumpets and torches,
and betook themselves to their swords, and spears. - God had
said, By these three hundred men will I save you ; (ch. vii. 7.)
and, confiding in that promise, Gideon kept to them only, v.
4. He expected more from three hundred men, supported by
a particular promise, than from so many thousands, supported
only by their own valour. (2.) They were faint and yet pur-
swing ; much fatigued with what they had done, and yet
eager to do more against the enemies of their country. Our
spiritual warfare must thus be prosecuted with what strength
we have, though we have but little ; it is many a time the
true christian's case, fainting, and yet pursuing. (3.) Though
he met with discouragement from those of his own people, was
jeered for what he was doing, as going about what he could
never accomplish, yet he went on with it. If those that should
be our helpers in the way of our duty, prove hinderances to
us, let not that drive us off from it. Those know not how to
value God's acceptance, that know not how to despise the re-
proaches and contempts of men. (4.) He made a very long
1narch by the way of them that dwelt in tents, v. 11. Either
because he hoped to find them kinder to him than the men of
Succoth and Penuel, that dwelt in walled towns ; (sometimes
there is more generosity and charity found in country tents
than in city palaces; , or, because that was a road in which
he would be least expected, and therefore that way it would
be the greater surprise to them. It is evident he spared no
pains to complete his victory. Now he found it an advantage
to have his three hundred men, such as could bear hunger,
and thirst, and toil. It should seem, he set upon them by
night, as he had done before, for the host was secure. The se-
curity of sinners oft-n proves their ruin, and dangers are most
fatal when least feared.
2. His success was very encouraging to resolution and in-
He routed the army, (v. 11.) and
took the two kings prisoners, v. 12. Note, The fear of the
wicked shall come upon him. They that think to run from the
sword of the Lord and of Gideon, do but run upon it. If he flee
from the iron weapon, yet the bow of steel shall strike him through ,
for evil pursueth sinners. e
II. Here is Gideon, as a righteous judge, chastising the in-
solence of the disaffected Israelites, the men of Succoth, and
the men of Penuel, both in the tribe of Gad, on the other side
Jordan.
1. The crime was great. Gideon, with a handful of feeble
folk, was pursuing the common enemy, to complete the de..
liverance of Israel ; his way leads him through the city of Suc-
coth first, and afterward of Penuel ; he expects not that the
magistrates should meet him in their formalities, congratulate
his victory, present him with the keys of their city, give him a
treat. much less that they should send forces in to his assist-
ance, though he was entitled to it all ; but he only begs some
necessary food for his soldiers that were ready to faint for
want, and he does it very humbly and importunately, Give, I
pray you, loaves of bread writo the people that follow me, v. 5.
The request had been reasonable if they had been but poor
travellers in distress ; but considering that they were soldiers,
called and chosen, and faithful, (Rev. xvii. 14.) men whom
God had greatly honoured, and whom Israel, was highly
obliged to, who had done great service to their country, and
were now doing more ; that they were conquerors, and had
power to put them under contribution ; that they were fighting
God's battles and Israel's ; nothing could be more just than
that they should furnish them with the best provisions their
city afforded. But the princes of Succoth neither feared God,
nor regarded man I For, (1.) In contempt of God, they re-
fused to answer the just demands of him whom God had raised
up to save them, affronted him, bantered him, despised the
success he had already been honoured with, despaired of the
success of his present undertaking, did what they could to dis-
courage him in prosecuting the war, and were very willing to
believe that the remaining forces of Midian, which they had
now seen march through their country, would be too hard for
him. Are the hands of Zebah and Zalmunna now in thine hand 2
‘‘No, nor never will be ;” so they conclude, judging by the
disproportion of numbers. (2.) The bowels of their compassion
were shut up against their brethren ; they were as destitute of
love as they were of faith; would not give morsels of bread
(as some read it) to them that were ready to perish. Were
these princes 2 Were these Israelites ? Unworthy either title,
base and degenerate men Surely they were worshippers of
Baal, or in the interests of Midian. The men of Penuel gave
the same answer, to the same request, defying the sword of the
Lord and of Gideon, v. 8. &
BEpoRE CHRIST, 1249.
Zebah and Zalmunna slain.
JUDGES, VIII.
2. The warning he gave them of the punishment of their
'crime, was very fair. (1.) He did not punish it immediately,
because he would not lose so much time from the pursuit of
the enemy that were flying from him, because he would not
seem to do it in a heat of passion, and because he should do
it more to their shame and confusion, when he had completed
his undertaking which they thought impracticable. But, (2.)
He told them how he would punish it, (v. 7, 9.) to show the
“confidence he had of success in the strength of God, and that
if they had the least grain of grace and consideration left, they
might, upon second thoughts, repent of their folly, humble
themselves, and contrive how to atone for it, by sending after
him succours and supplies, which if they had done, no doubt,
“Gideon would have pardoned them. God gives notice of
danger, and space to repent, that sinners may flee from the
wrath to come. -
3. The warning being slighted, the punishment, though very
severe, was really very just. (l.) The princes of Succoth were
first made examples ; Gideon got intelligence of their number,
'seventy-seven men, their names and places of abode, which
were described in writing to him, v. 14. And to their great
surprise, when they thought he had scarce overtaken the
Midianites, he was returned a conqueror ; his three hundred
“men were now the ministers of his justice: they secured all these
princes, and brought them before Gideon, who showed them
3 is royal captives in chains, “These are the men ye thought
me an unequal match for, and would give me no assistance in
the pursuit of,” v. 15. And he punished them with thorns and
briers, but, it should seem, not unto death. With these, [1..]
He tormented their bodies, either by scourging, or rolling them
in the thorns and briers; some way or other he tore their flesh,
v. 7. Those shall have judgment without mercy, that have
‘showed no mercy. Perhaps he observed them to be soft and
delicate men, who despised him and his company for their
woughness and hardiness, and therefore Gideon thus mortified
them for their effeminacy. [2.] He instructed their minds;
with these he taught the men of Succ, th, v. 16. The correc-
tion he gave them was intended, not for destruction, but
wholesome discipline, to make them wiser and better for the
future. He made them know, (so the word is,) made them
know themselves and their folly, God and their duty ; made
them know who Gideon was, since they would not know by
the success wherewith God had crowned him. Note, Many
are taught with the briers and thorns of affliction, that would
not learn otherwise. God gives wisdom by the rod and reproof,
chastems and teaches, and by correction opens the ear of discipline.
Our blessed Saviour, though he were a Son, yet learned obedi-
ence by the things which he suffered, Heb. v. 8. Let every
pricking brier, and grieving thorn, especially when it becomes
a thorn in the flesh, be thus interpreted, thus improved, “ By
this God designs to teach me; what good lessons shall I learn?”
(2.) Penuel's doom comes next, and it should seem he used
them more severely than the other, for good reason, no doubt,
v. 17. |', He beat down their tower, of which they gloried,
in which they trusted, perhaps scornfully advising Gideon and
his men rather to secure themselves in that, than to pursue
“the Midianites. What men make their pride, the ruin of it is
justly made their shame. [2.] He slew the men of the city, not
all, perhaps not the elders or princes, but those that had
affronted him, and those only. He slew some of the men of
the city that were most insolent and abusive, for terror to the
itest, and so he taught the men of Pemuel.
18 Then said he unto Zebah and Zalmunna,
"What manner of men were they whom ye slew at
Tabor? And they answered, As thou art, so were
they ; each one resembled the children of a king.
19 And he said, They were my brethren, even the
sons of my mother: as the Lo Rd liveth, if ye had
sayed them alive, I would not slay you. 20 And he
said unto Jether his first-born, Up, and slay them :
but the youth drew not his sword; for he feared, be-
cause he was yet a youth. 21. Then Zebah and Zal-
munna said, Rise thou, and fall upon us: for as the
man is, so is his strength. And Gideon arose, and
slew Zebah and Zalmunna, and took away the orna-
ments that were on their camels’ necks.
Judgment began at the house of God, in the just correction of
the men of Succoth and Penuel, who were Israelites, but it did
not end there. The kings of Midian, when they had served to
demonstrate Gideon's victories, and grace his triumphs, must
imow be reckoned with.
A. They are indicted for itsä murder of Gideon’s brethren
VoI. I. 4 K .
Midian.
you :
—- sº
some time ago at mount Tabor. When the children of Israel,
for fear of the Midianites, made them dens in the mountains,
(ch. vi. 2.) those young men, it is likely, took shelter in that
mountain, where they were found by these two kings, and
most basely and barbarously slain in cold blood. When he
asks them what manner of men they were, (v. 18.) it is not be-
cause he was uncertain of the thing, or wanted proof of it ; he
was not so little concerned for his brethren's blood, as not to
inquire it out before now, nor were these proud tyrants soli-
citous to conceal it ; but he puts that question to them, that
by their acknowledgment of the more than ordinary comeliness
of the persons they slew, their crimes might appear the more
heinous, and consequently their punishment the more righte-
ous. They could not but own, that though they were found
in a mean and abject condition, yet they had an unusual great-
ness and majesty in their countenances not unlike Gideon him-
self at this time ; they resembled the children of a king, born
for something great. g
2. Being found guilty of this murder by their own confes-
sion, Gideon, though he might have put them to death as
Israel’s judge, for the injuries done to that people in general,
as Oreb and Zeeb, (ch. vii. 25.) yet he chooses rather to put on
the character of an avenger of blood, as next of kin to the per-
Sons slain. They were my brethren, v. 19. The other crimes
might have been forgiven, at least Gideon would not have
slain them himself, let them have answered it to the people;
but the voice of his brethren's blood cries, cries to him, now it is
in the power of his hand to avenge it, and therefore there is
no remedy, by him must their blood be shed, though they were
kings. Little did they think to have heard of this so long
after ; but murder seldom goes unpunished in this life.
3. The execution is done by Gideon himself with his own
hand, because he was the avenger of blood ; he bade his son
slay them, for he was a near relation to the persons murdered,
and fittest to be his father's substitute and representative ; and
he would thus train him up to the acts of justice and boldness,
v. 20. But, (1.) The young man himself desired to be excus-
ed; he feared, though they were bound and could make no
resistance, because he was yet a youth, and not used to such
work: courage does not always run in the blood. (2.) The
prisoners themselves desired that Gideon would excuse it ; (v.
21.) begged, if they must die they might die by his own hand,
which would be somewhat more honourable to them, and
more easy, for by his great strength they would sooner be
despatched and rid out of their pain. As the man is, so is his
strength. Either they mean it of themselves, they were men
of such strength as called for a better hand than that young
man's to overpower quickly ; or of Gideon, “Thou art at thy
full strength, he is not yet come to it, therefore be thou the
executioner.” From those that are grown up to maturity, it is
expected, that what they do in any service, be done with so
much the more strength. Gideon despatched them quickly,
and seized the ornaments that were on their camels’ necks, orna-
ments like the moon, so it is in the margin, either badges of their
royalty, or perhaps of their idolatry, for Ashtaroth was repre-
sented by the moon, as Baal by the sun. With these he took
all their other ornaments, as appears, v. 26. where we find he
did not put them to so good a use as one would have wished.
The destruction of these two kings, and that of the two
princes, (ch. vii. 25.) is long after pleaded as a precedent in
prayer for the ruin of others of the church’s enemies; (Ps.
lxxxiii. 11.) Make their nobles like Oreb and 2eeb, and all their
princes as 2eball and Zalmunna ; let them all be cut off in like
Iſld.I.) The T. - ~.
22 Then the men of Israel said unto Gideon, Rule
thou over us, both thou and thy son, and thy son's
son also; for thou hast delivered us from the hand of
23 And Gideon said unto them, I will
not rule over you, neither shall my son rule over
the Lord shall rule over you. 24 And
Gideon said unto them, I would desire a request of
you, that ye would give me every man the ear-rings
of his prey: (for they had golden ear-rings, because
they were Ishmaelites.) 25 And they answered, We
will willingly give them. And they spread a gar-
ment, and did cast therein every man the ear-rings
of his prey. 26 And the weight of the golden ear-
rings that he requested was a thousand and seven
hundred shekels of gold, beside ornaments, and col-
Iars, and purple raiment that was on the kings of
Midian, and beside the chains tha,ºr. about their
BEFor E CHRIST, 1249.
The death of Gideon.
JUDGES, VIII.
became a snare unto Gideon, and to his house.
camels’ necks. 27 And Gideon made an ephod
thereof, and put it in his city, even in Ophrah ; and all
Israel went thither a whoring after it: which thing
28
Thus was Midian subdued before the children of
Israel, so that they lifted up their heads no more :
days of Gideon. -
Here is, I. Gideon’s laudable modesty after his great
victory, in refusing the government which the people offered
him. 1. It was honest in them to offer it; (v. 22.) Rule thou
over us, for thou hast delivered us. They thought it very.
réasonable that he who had gone through the toils and perils
and the country was in quietness forty years in the
of their deliverance, should enjoy the honour and power of
commanding them ever after ; and very desirable that he who
in this great and critical juncture had had such manifest
tokens of God’s presence with him, should ever after preside
in their affairs. Let us apply it to the Lord Jesus, he hath
delivered us out of the hands of our enemies, our spiritual
enemies, the worst and most dangerous, and therefore it is fit
he should rule over us; for how can we be better ruled than ||
by-one that appears to have so great an interest in heaven,
and so great a kindness for this earth 3. We are delivered,
that we may serve him without fear, Luke i. 74, 75. 2. It was
honourable in him to refuse it; (v. 23.) I will not rule over
you. What he did, was with a design to serve them, not to rule
them'; to make them safe, easy, and happy, not to make him-
self great or honourable. And as he was not ambitious of
grandeur himself, so he did not covet to entail it upon his
family, “ My son shall not rule over you, either while I live,
or when I am gone, but the Lord shall still rule over you, and
constitute your judges by the special designation of his own
Spirit, as he has done.” This intimates, (1.) His modesty,
and the mean opinion he had of himself and his own merits.
He thought the honour of doing good was recompense enough
for all his services, which needed not to be rewarded with
the honour of bearing sway . He that is greatest, let him be your
minister. (2.) His piety, and the great opinion he had of God’s
government. Perhaps he discerned in the people a dislike of
the theocracy, or divine government, a desire of a king like the
nations; and his merits might have supplied a colourable
pretence to move for this change of government. But Gideon
"would by no means admit it. No good man can be pleased
with any honour done to himself, which ought to be peculiar
to God... Were ye baptized in the name of Paul ? I Cor. i. 13.
* II. Gideon's irregular zeal to perpetuate the remembrance.
of this victory, by an ephod, made of the choicest of the spoils,
1. He asked the men of Israel to give him the ear-rings of:
their prey; for such ornaments they stript the slain of in
abundance. These he demanded, either because they were:
the 'finest gold, and therefore fittest for a religious use, or
because they had had as ear-rings some superstitious signifi-
'cations which he thought too well of. Aaron called for thei
ear:rings to make the golden calf of, Exod. xxxii. 2. ‘These
Gideon begged, v.24. And he had reason enough to think
that they who offered him a crown, when he declined it,
would not deny him their ear-rings, when he begged them,
nor did they, v. 25. 2. He himself added the spoil he took ||
from the kings of Midian, which, it should seem, had fallen:
to his share, v. 26. “The generals had that part of the prey.
which was most splendid, the prey of divers colours, ch. v. 30.
3. Of this he made an ephod, v. 27. It was plausible enough,
and might be well intended to preserve a memorial of so divine
a victory in the judge's own city. But it was a very unad:
vised thing to make that memorial to be an ephod, a sacred
garment... I would gladly put the best construction that can
be upon the actions of good men, and such a one we are sure.
Gideon was... But we have reason to suspect that this ephod.
had; as usual, a teraphim annexed to it, (Hos. iii. 4.) and
that, having an altar already built by divine appointment, (ch.
'Wi. 26.) which he erroneously imagined he might still use for
sacrifice, he intended this for an oracle, to be consulted in
doubtful cases. So the learned Dr. Spencer supposes. Eachi
tribe having now very much its government within itself, they
were too apt to covet their religion among themselves. We
read very little of Shiloh and the ark there, in all the story of
the Judges. Sometimes by divine dispensation, and much
oftener by the transgression of men, that law which obliged
them to worship only at that one altar, seems not to have
been so religiously observed as one would have expected, no
more than afterwards, when, in the reigns even of the very
good kings, the high places were not taken away; from which
we may infer, tha, * law had a further reach as a type of
their wandering in the wilderness ; Fort
many wives.
Christ, by whose mediation alone all our services are accept-
ed. Gideon therefore, through ignorance or inconsideration,
sinned in making this ephod, though he had a good intention
in it. Shiloh, it is true, was not far off, but it was in Eph-
raim, and that tribe had lately disobliged him, (v. 1.) which
made him perhaps not care to go so often among them, as his
occasions would lead him, to consult the oracle, and therefore
e would have one nearer home. However this might be
honestly intended, and at first did little hurt, yet in process of
time, (1.) Israel went a whoring after it ; that is, they desert-
ed God’s, altar and priesthood, being fond of change, and
prone to idolatry, and having some excuse for paying respect
to this ephod, because so good a man as Gideon had set it up,
and by degrees their respects grew more and more superstiti-
ous. Note, Many are led into false ways, by one false step,
of a good man. The beginning of sin, particularly of idolatry
and will-worship, is as the letting forth of water, so it has been
found in the fatal corruptions of the church of Rome, there-
fore leave it off before it be meddled with. (2.) It became a
snare to Gideon himself, abating his zeal for the house of God
in his old age, and much more to his house, who were drawn
by it into sin, and it proved the ruin of the family.
III. Gideon's happy agency for the repose of Israel, v. 28.
The Midianites, that had been so vexatious, gave them no
more disturbance; Gideon, though he would not assume the
honour and power of a king, governed as a judge, and did al?
the good offices he could for his people ; so that the country
was in quietness forty years. Hitherto the times of Israel had
been reckoned by forties; Othniel judged forty years, Ehud
eighty—just two forties, Barak forty, and now Gideon forty.
Providence so ordering it, to bring in mind the forty years of
- gears long was I
grieved with this generation. And see Ezek. iv. 6. After
these, Eli ruled forty years, (1 Sam. iv. 18.) Samuel and Saul
forty, (Acts xiii. 21.) David forty, and Solomon forty. Forty
years is about an age. . . . - .
29 And Jerubbaal, the son of Joash, went and
dwelt in his own house. 30 And Gideon had three-
score and ten sons of his body begotten: for he had
31 And his concubine, that was in
Shechem, she also bare him a son, whose name he
called Abimelech. 32 And Gideo.), the son of Joash,
died in a good old age, and was buried in the sepul-
chre of Joash his father, in Ophrah of the Abi-ez-
rites. 33 And it came to pass, as soon as Gideon,
was dead, that the children of Israel turned again,
and went a whoring after Baalim, and made Baal-
berith their god. , 34 And the children of Israel
remembered not the Lo RD their God, who had
delivered them out of the hands of all their enemies.
on every side: 35 Neither showed they kindness
to the house of Jerubbaal, namely Gideon, accord-
ing to all
the goodness which he had showed unto
We have here the conclusion of the story of Gideon. . .
1. He lived privately; (v. 29.) he was not puffed up with:
his great honours, did not covet a palace or castle to dwelk
in, but retired to the house he had lived in before his eleva-
tion. Thus that brave Roman who was called from the plough
upon a sudden occasion to command the army, when the
action was over, returned to his plough again. . . .
2. His family was multiplied. He had many wives; (therein
he transgressed the law ;), by them he had seventy sons, (v.
30.) but one by a concubine, whom he named Abimelech, which
signifies, my father a king, that proved the ruin of his family,
3. He died in honour, in a good old age, when he had lived:
as long as he was capable of serving God and his country :
and who would desire to live any longer ? And he was buried
in the sepulchre of his fathers. {.
4. After his death, the people corrupted themselves, and
went all to naught. As soon as ever Gideon was dead, who
had kept them close to the worship of the God of Israel, they
found themselves under no restraint, and then they went a
whoring after Baalim, v. 33. They went a whoring, first after
another ephod, (v. 27.) for which irregularity Gideon had
himself given them too much occasion, and now they went
a whoring after another god. False worships made way for
false deities. They now choose a new god, (ch. v. 8.) a god
of a new name, Baal-Berith ; a goddess, say some, Berith,
some think, was Berytus, the place where the Phoenicianº.
BEFone CHRIST, 1209.
Abimelech makes himself king,
JUDGES, IX.
worshipped this idol. The Lord of a covenant, so it signifies,
perhaps because his worshippers joined themselves by cove-
nant to him, in imitation of Israel’s covenanting with God,
for the Devil is God’s ape. In this revolt of Israel to idolatry,
they showed, (1.) Great ingratitude to God; (v. 34.) They
“emembered not the Lord, not only who had delivered them
into the hands of their enemies, to punish them for their
idolatry, but who had also delivered them out of the hands of
their enemies, to invite them back again into his service: both
the judgments and the mercies were forgotten, and the im-
pressions of them lost. (2.) Great ingratitude to, Gideon,
v. 35. A great deal of g00amess he had showed unto Israel, as
a father to his country, for which they ought to have been
kind to his family when he was gone, for that is one way by
which we ought to show ourselves grateful to our friends and
benefactors, and may be returning their kindnesses when they
are in their graves. But Israel showed not this kindness to
Gideon's family, as we shall find in the next chapter. No
wonder if those who forget their God, forget their friends.
CHAP. IX.
The apostasy of Israel, after the death of Gideon, is punished, not as the
former apostasies, by a foreign invasion, or the oppressions of any neigh- |
bouring power, but by intestine broils among themselves, which in this
chapter we have the story of ; and it is hard to say, whether their sin, or
their misery, appears most in it. . It is an account of the usurpation and
tyranny of Abimelech, who was base son to Gideon ; so we must call
ſhim, and not more modishly, his natural son, he was so unlike him. We
are told, I. How he thrust himself into the government at Shechem, his
own city, by subtilty and cruelty, particularly by the murder of all his
trethren, v. 1–6. II. How his doom was read in a parable by Jotham,
Gideon's youngest son, v. 7–2i... III. What striſes there were between
Abimelech and his friends the Shechemiles, p. 22–41. IV. How this
*nded in the ruin of the Shechemiles, v. 42—49. and of Abimelech him-
self, p. 50–57. Of this meteor, this ignus fatuus of a prince, that was
not protector, but a plague to his country, we may say, as once was said of
a great tyrant, that he came in like a fox, ruled like a lion, and died like
a dog. For the transgression of a land such are the princes thereof.
A ND Abimelech the son of Jerubbaal, went
to Shechem unto his mother’s brethren,
§
1.
and communed with them, and with all the family
of the house of his mother's father, saying, .. 2
Speak, I pray you, in the ears of all the men, of |
Shechem, Whether is better for you either that all
the sons of Jerubbaal, which are threescore and ten
persons, reign over you, or that one reign over you ?
Remember also that I am your bone and your flesh.
3. And his mother's brethren spake of him in the
ears of all the men of Shechem all these words:
and their hearts inclined to follow Abimelech; for ||
they said, He is our brother. 4. And they gave
him threescore and ten pieces of silver out of the
house. of Baal-berith ; wherewith Abimelech hired.
vain and light persons, which followed bim; 5 And |
he went unto his father's house at Ophrah, and slew
his brethren, the sons of Jerubbaal, being threescore ||
and ten persons, upon one. Stone: notwithstanding,
yet Jotham, the youngest son of Jerubbaal, was left:
for he hid himself. , 6 And all the men of Shechem
gathered together, and all the house of Millo, and
went and made Abimelech king, by the plain of the
pillar that was in Shechem..... . . . . . . . . . .
... We are here told by what arts Abimelech got into authority,
and made himself great. His mother perhaps had instilled
into his mind some towering, ambitious thoughts, and the
name his father gave him, carrying royalty in it, might help
to blow up these sparks; and now that he has buried his father,
nothing will serve, his proud spirit but he will succeed him in
the government of Israel, directly contrary to his father’s will,
for he had declared na son of his show.ld rule over them. He
had no call, from God, to this honour as his father had, nor
was there any present occasion for a judge to deliver Israel, as
there was when his father was advanced, but his own ambition
must be gratified, and that is all he aims at... Now observe here,
I. How craftily he got his mother's relations into hisinterests.
Shechem was a city in the tribe of Ephraim, of great note.
Joshua had held, his last assembly there; if that city would
but appear for him, and set him up, he thought it would go
far in his favour. There he had an interest in the family of
which his mother was, and by them he made an interest in
the leading men of the city. It does not appear that any of
them had an eye to him as a man of merit, who had any thing
to recommend him to such a choice, but the motion came first
from himself. None would have dreamed of making such a
one king, if he had not dreamed of it himself. And see here,
1. How he wheedled them into the choice, v. 2, 3. He basely
suggested that Gideon having left seventy sons that made a
good figure and had a good interest, they were designing to
keep the power which their father had, in their hands, and by
a joint influence to reign over Israel; “Now,” says he, “ you,
had better have one king than more, than many, than so many.
Affairs of state are best managed by a single person,” v. 2.
We have no reason to think that all or any of Gideon's sons
had the least intention to reign over Israel, (they were of their
father's mind, that the Lord should reign over them, and they
were not called of him,) yet this he insinuates, to pave the
way to his own pretensions. Note, Those who design ilk
themselves, are commonly most apt to suspect that others.
design ill. As for himself, he only puts them in mind of his
relation to them. Verbum sapienti—A word to the wise is suffi-
cient ; remember that I am your bone and your flesh. The plot
took wonderfully. The magistrates of Shechem were pleased
to think of their city being a royal city, and the metropolis of
Israel, and therefore they inclined to follow him, for they said,
“He is our brother, and his advancement will be our advan-
tage.” 2. How he got money from them to bear the charges
it is not said what the value of these pieces was ; so many
shekels was less, and so many talents more, than we can well.
imagine; therefore it is supposed they were each a pound
weight: but they gave it out of the house of Baal-berith, that
is, out of the public treasury, which, out of respect to their
idol, they deposited in his temple to be protected by him ; or,
out of the offerings that had been made to that idol, which
they hoped would prosper the better in his hands, for its hav-
ing been consecrated to their god. . How unfit was he to reign
over Israel, because unlikely to defend them, who, instead of
restraining and punishing idolatry, thus early made himself a
pensioner to an idol '! 3. What soldiers he enlisted; he hired
into his service vain and light persons, the scum and scoun-
drels of the country, men of broken fortunes, giddy heads,
and profligate lives; none but such would own him, and they
were fittest to serve his purposes. Like leader, like followers.
... II. How cruelly, he got his father's sons out of the way:
The first thing he did with the rabble he headed, was, to kill
all his brethren at once, publicly, and in cold blood, three-
score and ten men, one only escaping, all siain upon one stones
; See in this bloody tragedy, l. The power of ambition, what
beasts it will turn men into, how it will break through all the
ties of natural affection and natural conscience, and sacrifice
, that which is most sacred, dear, and valuable, to its designs.
Strange that ever it should enter into the heart of a man to be so
very barbarous ! 2. The peril of honour and high birth. Their
: being the sons of so great a man as Gideon, exposed them
, thus, and made Abimelech jealous of them. We find just
the same number of Ahab's sons slain; together at Samaria;
2 Kings x. 1, 7. The grand Seigniors have seldom thought
themselves safe while any of their brethren have been un-
strangled. Let none envy those of high extraction, or com-
: . of their own meanness and obscurity. The lower, the
: Safer. . . . . . . . . . . . . . . . . . . . .
Way being thus made for Abimelech's election, the men of
Shechem proceeded to choose him king, v. 6. God was not
consulted whether they should have any king at all, much less
who it should be; here is no advising with the priest; or with
their brethren of any other-city or tribe, though it was designed
he should reign over Israel, v.22. But; (1.) The Shechen:
ites, as if they were the people, and wisdom must die with
, them, do all ; they aided and abetted him in the murder of his
brethren, (p. 24.) and then they made him king. The men of
i Shechem, that is, the great men, the chief magistrates of the
city, and the house of Millo, that is, the common-council, the
full house, or house of fulness, as the word signifies, those that
met in the Guildhall; (we read often of the house of Millo,
i or state-house, in Jerusalem, or the city of David, 2 Sam. v.93
2 Kings xii. 20.) these gathered together, not to prosecute and
punish Abimelech for #. barbarous murder, as they ought to
have done, he being one of their citizens...but to make him;
king. Pretium sceleris tulithic diadema—His wickedness was
rewarded with a diadem. What could they promise themselves
: from a king that laid the foundation of his kingdom in blood?
(2.) The rest of the Israelites were so very sottish as to sit by
unconcerned ; they took no care to give check to this usurpa-
tion, to protect the sons of Gideon, or to avenge their death,
but tamely submitted to the bloody tyrant, as men, who, with
their religion had lost their reason, and, all sense of honour
and liberty, justice and gratitude. . How vigorously had their
fathers appeared to avenge the death of the Levite's concubine,
of his pretensions, v. 4. They gave him seventy pieces of silver;
BEFoRE CHRist, 1209.
The parable of Jotham.
JUDGES, IX.
and yet so wretchedly degenerate are they now, as not to
attempt the avenging of the death of Gideon's sons; it is for
this that they are charged with ingratitude; (ch. viii. 35.)
Neither showed they kindness to the house of Jerubbaal.
7 And when they told it to Jotham, he went and
gtood in the top of mount Gerizim, and lifted up his
voice, and cried, and said unto them, Hearken unto
me, ye men of Shechem, that God may hearken unto
you. 8 The trees went forth on a time to anoint a
king over them : and they said unto the olive-tree,
Reign thou over us. 9 But the olive-tree said unto
#hem, Should I leave my fatness, where with by me
they honour God and man, and go to be promoted
over the trees : 10 And the trees said to the fig-tree,
Come thou, and reign over us. l l But the fig-tree
said unto them, Should I forsake my sweetness, and
my good fruit, and go to be promoted over the trees :
12 Then said the trees unto the vine, Come thou,
and reign over us. 13 And the vine said unto
them, Should I leave my wine, which cheereth God
and man, and go to be promoted over the trees : 14
Then said all the trees unto the bramble, Come
£hou, and reign over us. 15 And the bramble said
unto the trees, If in truth ye anoint me king over
you, then come and put your trust in my shadow ;
and if not, let fire come out of the bramble, and de-
vour the cedars of Lebanon. 16 Now, therefore, if
ye have done truly and sincerely in that ye have
made Abimelech king, and if ye have dealt well
with Jerubbaal and his house, and have done unto
him according to the deserving of his hands; 17
(For my father fought for you, and adventured his
Hife far, and delivered you out of the hand of
Midian ; 18 And ye are risen up against my fa-
ther’s house this day, and have slain his sons,
threescore and ten persons, upon one stone, and
have made Abimelech, the son of his maid-servant,
king over the men of Shechem, because he is your
brother;) 19 If ye then have dealt truly and sin-
cerely with Jerubbaal and with his house this day,
then rejoice ye in Abimelech, and let him also re-
joice in you ; 20 But if not, let fire come out from
Abimelech, and devour the men of Shechem, and
the house of Millo ; and let fire come out from the
men of Shechem, and from the house of Millo, and
devour Abimelech. 21 And Jotham ran away, and
fled, and went to Beor, and dwelt there, for fear of
Abimelech his brother.
We have here the only testimony that appears to have been
borne against the wicked confederacy of Abimelech, and the
men of Shechem. It was a sign they had provoked God to
depart from them, that neither any prophet was sent, nor any
‘remarkable judgment, to awaken this stupid people, and to
-stop the progress of this threatening mischief. Only Jotham,
the youngest son of Gideon, who by a special providence es-
caped the common ruin of his family, (v. 5.) dealt plainly
with the Shechemites, and his speech, which is here recorded,
shows him to be a man of such great ingenuity and wisdom,
and really such an accomplished gentleman, that we cannot
but the more lament the fall of Gideon's sons. Jotham did
not go about to raise an army out of the other cities of Israel,
(in which, one would think, he might have made a good in-
terest, for his father’s sake,) to avenge his brethren’s death,
much less to set up himself in competition with Abimelech,
So groundless was the usurper's suggestion, that the sons of
'Gideon aimed at dominion ; (v. 2.) but he contents himself
with giving a faithful reproof to the Shechemites, and fair
Warning of the fatal consequences. He got an opportunity of
‘speaking to them from the top of mount Gerizim, the mount
of blessings, at the foot of which, probably, the Shechemites
were, upon some occasion or other, gathered together, Jo-
sephus says, solemnizing a festival, and it seems they were
willing to hear what he had to say." |
I. His preface is very serious; (v. 7.) “Hearken unto me,
we men of Shechem, that God may hearken unto you. As ever
wou hope to obtain god's favour, and to be accepted of him,
*
give me a patient and impartial hearing.” Note, Those who
expect God to hear their prayers, must be willing to hear rea-
son, to hear a faithful reproof, and to hear the complaints
and appeals of wronged innocency. If we turn away our ear
from hearing the law, our prayers will be an abomination,
Prov. xxviii. 9. - -
II. His parable is very ingenious—that when the trees were
disposed to choose a king, the government was offered to those
valuable trees, the olive, the fig-tree, and the vine ; but they
refused it, choosing rather to serve than rule, to do good than
bear sway. But the same tender being made to the bramble,
he accepted it with vain-glorious exultation. The way of in-
struction by parables, is an ancient way, and very useful,
especially to give reproofs by.
1. He hereby applauds the generous modesty of Gideon,
and the other judges who were before him, and perhaps of the
sons of Gideon, who had declined accepting the state and
power of kings when they might have had it. And likewise
shows that it is in general the temper of all wise and good men
to decline preferment, and to choose rather to be useful than
to be great.
(1.) There was no occasion at all for the trees to choose a
king; they are all the trees of the Lord which he has planted,
(Ps. civ. 16.) and which therefore he will protect. Nor was
there any occasion for Israel to talk of setting a king over
them, for the Lord was their king.
(2.) When they had it in their thoughts to choose a king,
they did not offer the government to the stately cedar, or the
lofty pine, which are only for show and shade, and not
otherwise useful till they are cut down, but to the fruit-trees,
the vine, and the olive. Those that bear fruit for the public
good, are justly respected and honoured by all that are wise,
more than they that affect to make a figure. For a good use-
ful man some would even dare to die.
(3.) The reason which all these fruit-trees gave for their
refusal was much the same. The olive pleads, (v. 9.) Should
I leave my fatness? And the vine, (v. 13.) Should I leave my
wine, wherewith both God and man are served and honoured 2
For oil and wine were used both at God's altars, and at men's
tables; and shall I leave my sweetness, saith the fig-tree, and
my good fruit, (v. 11.) and go to be promoted over the trees?
Or, as the margin reads it, go up and down for the trees 2 I:
is intimated, [1..] That government involves a man in a grea:
deal both of toil and care ; he that is promoted over the trees
must go up and down for them, and make himself a perfec
drudge to business. [2.] That those who are preferred to
places of public trust and power, must resolve to forego al
their private interests and advantages, and sacrifice them to
the good of the community. The fig-tree must lose its sweet-
ness, its sweet retirement, sweet repose, and sweet conversa-
tion and contemplation, if it go to be promoted over the trees,
and must undergo a constant fatigue. [3.] That those who
are advanced to honour and dignity, are in great danger of
losing their fatness and fruitfulness. Preferment is apt to
Inake men proud and slothful ; and that spoils their useful-
ness, with which, in a lower sphere, they honoured God and
man. For which reason, they that desire to do good, are
afraid of being too great.
2. He hereby exposes the ridiculous ambition of Abimelech,
whom he compares to the bramble or thistle, v. 14. He sup-
poses the trees to make their court to him, Come thou, and
reign over ws ; perhaps, because he knew not that the first
motion of Abimelech's preferment came from himself, as we
found, (v. 2.) but thought the Shechemites had promoted it to
him; however, supposing it so, his folly in accepting it de-
served to be chastised. The bramble, a worthless plant, not
to be numbered among the trees, useless and fruitless, nay,
hurtful and vexatious, scratching and tearing, and doing mis-
chief, it began with the curse, and its end is to be burned.
Such a one was Abimelech, and yet chosen to the government
by the trees, by all the trees: this election seems to have been
more unanimous than any of the others. Let us not think it
strange, if we see folly set in great dignity, (Eccl. x. 6.) and
the vilest men exalted, (Ps. xii. 8.) and men blind to their own
interest in the choice of their guides. The bramble being
chosen to the government, he takes no time to consider whe-
ther he should accept it or no, but immed ately, as if he had
been born and bred to dominion, hectors, and assures them
they should find him as he found them. See what great swell-
ing words of vanity he speaks, (v. 15.) what promises he makes
to his faithful subjects—Let them come and trust in his shadow.
a goodly shadow to trust in How unlike to the shadow of a
great rock in a weary land, which a good magistrate is com-
pared to, Isa. xxxii. 2. Trust in his shadow More likely
to be injured by him than benefited. Thus men boast of a
*7->
BrroRE CIRrst, 1206.
The destruction of Shechen.
JUDGES, IX.
false gift. Yet he threatens with as much confidence as he
promises: If ye be not faithful, let fire come out of the bramble ;
a very unlikely thing to emit fire, and devour the cedars of
Lebanon l more likely to catch fire, and be itself devoured.
III. His application is very close and plain. . In it, 1. He
reminds them of the many good services his father had done
for them, v. 17. He fought their battles, at the hazard of his
own life, and to their unspeakable advantage. It was a
shame that they needed to be put in mind of this.
aggravates their unkindness to his father's family ; they had
not done to him according to the deserving of his hands, v. 16.
Great merits often meet with very ill returns, especially to pos-
terity, when the benefactor is forgotten, as Joseph was among
the Egyptians. Gideon had left many sons that were an
honour to his name and family, and those they had barbarously
murdered ; one son he had left, that was the blemish of his
name and family, for he was the son of his maid servant, whom
all that had any respect to Gideon's honour would endeavour
to conceal, yet him they made their king. In both, they put
the utmost contempt imaginable upon Gideon. 3. He leaves
*t to the event to determine whether they had done well,
whereby he lodges the appeal with the divine providence ;
(1.) If they prospered long in this villany, he would give
them leave to say they had done well, v. 19. “If your con-
duct toward the house of Gideon be such as can be justified
at any bar of justice, honour, or conscience, much good may
it do you with your new king.” But, (2.) If they had, as he
was sure they had, dealt basely and wickedly in this matter,
let them never expect to prosper, v. 20. Abimelech, and the
Shechemites, that had strengthened one another's hands
in this villany, would certainly be a plague and ruin one to
another. Let none expect to do ill, and fare well.
Jotham, having given them this admonition, made a shift to
escape with his life ; (v. 21.) either they could not reach him,
or they were so far convinced, that they would not add the
guilt of his blood to all the rest : but for fear of Abimelech,
he lived in exile, in some remote obscure place. Those whose
extraction and education are ever so high, know not to what
difficulties and straits they may be reduced.
22 When Abimelech had reigned three years over
Israel, 23 Then God sent an evil spirit between
Abimelech and the men of Shechem ; and the men
of Shechem dealt treacherously with Abimelech :
24 That the cruelty done to three-score and ten sons
of Jerubbaal might come, and their blood be laid
upon Abimelech their brother, which slew them ;
and upon the men of Shechem, which aided him in
the killing of his brethren. 25 And the men of She-
chem set liers in wait for him in the top of the moun-
tains, and they robbed all that came along that way
by them : and it was told Abimelech. 26 And Gaal,
the son of Ebed, came with his brethren, and went
over to Shechem: and the men of Shechem put their
confidence in him. 27 And they went out into the
fields, and gathered their vineyards, and trode the
grapes, and made merry, and went into the house of
their god, and did eat and drink, and cursed Abime-
lech. 28 And Gaal, the son of Ebed, said, Who is
Abimelech, and who is Shechem, that we should
serve him 2 Is not he the son of Jerubbaal 2 and Zebul
his officer Serve the men of Hamor, the father of
Shechem ; for why should we serve him 2 29 And
would to God this people were under my hand then
would I remove Abimelech. And he said unto Abi-
melech, Increase thine army, and come out. 30 And
when Zebul, the ruler of the city, heard the words of
Gaal, the son of Ebed, his anger was kindled. 31
And he sent messengers unto Abimelech privily,
saying, Behold, Gaal the son of Ebed, and his
brethren, be come to Shechem; and, behold, they
fortify the city against thee. 32 Now, therefore, up
by night, thou and the people that is with thee, and
lie in wait in the field : 33 And it shall be, that in
the morning, as soon as the sun is up, thou shalt
rise early, and set upon the city: and, behold, when
he and the people that is with him course out against
thee, then mayest thou do to them as thou shalt find
2. He
–4
occasion. 34 And Abimelech rose up, and all the
people that were with him, by night, and they laid
wait against Shechem in four companies. 35 And,
Gaal, the son of Ebed, went out, and stood in the
entering of the gate of the city: and Abimelech rose-
up, and the people that were with him, from lying in
wait. 36 And when Gaal saw the people, he said to
Zebul, Behold, there come people down from the top,
of the mountains. And Zebul said unto him, Thou.
seest the shadow of the mountains as if they were-
men. 37 And Gaal spake again, and said, See, there-
come people down by the middle of the land, and
another company come along by the plain of Meone-
him. 38 Then said Zebul unto him, Where is now thy
mouth, where with thou saidst, Who is Abimelech, that:
we should serve him 2 is not this the people that thou
hast despised 2 go out, I pray now, and fight with
them. 39 And Gaal went out before the men of
Shechem, and fought with Abimelech. 40 Andy
Abimelech chased him, and he fled before him ; and
many were overthrown and wounded, even unto the
entering of the gate. 41 And Abimelech dwelt at
Arumah: and Zebul thrust out Gaal and his brethren,
that they should not dwell in Shechem. 42 And it.
came to pass on the morrow that the people went out
into the field ; and they told Abimelech. 43 And her
took the people, and divided them into three com-
panies, and laid wait in the field, and looked, and,
behold, the people were come forth out of the city;.
and he rose up against them, and Smote them. 44.'
And Abimelech, and the company that was with him,
rushed forward, and stood in the entering of the gate:
of the city: and the two other companies ran upon all
the people that were in the fields, and slew them. 45.
And Abimelech fought against the city all that day:
and he took the city, and slew the people that was:
therein, and beat down the city, and sowed it with salt.
46 And when all the men of the tower of Shechem.
heard that, they entered into an hold of the house of
the god Berith. 47 And it was told Abimelech that
all the men of the tower of Shechem were gathered.
together. 48 And Abimelech gat him up to mount.
Zalmon, he and all the people that were with him ;
and Abimelech took an axe in his hand, and cut.
down a bough from the trees, and took it, and laid it
on his shoulder, and said unto the people that were:
with him, What ye have seen me do, make haste,
and do as I have done. 49 And all the people like-
wise cut down every man his bough, and followed.
Abimelech, and put them to the hold, and set the
hold on fire upon them ; so that all the men of the
tower of Shechem died also, about a thousand men. ..
and women. -
Three years Abimelech reigned, after a sort, without any
disturbance ; it is not said, He judged Israel, or did any ser-
vice at all to his country, but, So long, he enjoyed the title
and dignity of a king ; and not only the Shechemites, but
many other places, paid him respect. They must have been
º a king, that could please themselves with such a one:
aS this. - &
But the triumphing of the wicked is short. Within three-
gears, as the years of a hireling, all this glory shall be contemned,
and laid in the dust, Isa. xvi. 14. The ruin of these con-
federates in wickedness, was from the righteous hand of the
God to whom vengeance belongs. He sent an evil spirit be-
tween Abimelech and the Shechemites ; (v. 23.) that is, they
grew jealous one of another, and ill-affected one to another.
He slighted them that set him up, and countenanced, perhaps,
more than theirs, other cities which now began to come into
his interests; and then they grew uneasy at his government,
blamed his conduct, and quarrelled at his impositions. This
was from God. He permitted the Devil, that great mischief-
maker, to sow discord between them, and he is an evil spirit,
whom God not only keeps under his *. but sometimeº
$31,70ſº, CIIRIsr, 1206.
The destruction of Shechem.
JUDGES, IX.
serve his own purposes by. Their own lusts were evil spirits, only to change their tyrant, “O that this people were under my
they are devils in men's own hearts, from them come wars
and fightings. These God gave them up to, and so might be
said to send the evil spirits between them. When men's sin is
made their punishment, though God is not the Author of the
sin; yet the punishment is from him. The quarrel God had
with Abimelech and the Shechemites, was for the murder of
the sons of Gidéon; (v. 24.) That the cruelty done to them
might come, and their blood be laid as a burthen upon Abimelech.
that slew them, and the men of Shechem that helped him. Note,
1. Sooner or later, God will make inquisition for blood, inno-
cent blood, and will return it on the heads of those that shed .
it, who shall have blood given them to drink, for they are
worthy. 2. Accessaries shall be reckoned with, as well as
principals, in that and other sins. The Shechemites that
“countenanced Abimelech’s pretensions, aided and abetted him
in his bloody projects, and avowed the fact by making him
Sking after he had done it, must fall with him, fall by him, and
ºfall first. 3. Those that combine together to do wickedly, are
justly dashed in pieces one against another. Blood cannot be
a lasting cement to any interest. . . . -
I. The Shechemites began to affront Abimelech ; perhaps
they scarcely knew why or wherefore, but they were given to
change. 1. They dealt treacherously with him, v. 23. It is not
said, They repented of their sin in owning him, had they done
‘so, it had been laudable to disown him ; but they did it only
ºupon some particular pique, conceived against him by their
pride or envy. They that set him up, were the first that
deserted him, and endeavoured to dethrone him. It is not
‘strange that those who were ungrateful to Gideon, were un- |.
faithful to Abimelech ; for what will hold those that will not.
36e held by the obligation of such merits as Gideon's 3 Note,
Tt is just with God, that those who tempt others to be once
perfidious, should afterward be themselves betrayed by those
whom they have taught to be perfidious. 2. They aimed to
seize him when he was at Arumah, (v. 41.) his country seat;
expecting him to come to town, they set liers in wait for him,
(v. 25.) who should make him their prisoner, whom they had
'lately made their prince. Those who were thus posted, he not
coming, took the opportunity of robbing travellers, which
would help to make the people more and more uneasy under.
Abimelech, when they saw he could not; or would not, protect
them from highwaymen. 3. They entertained one Gaal, and
set him up as their head in opposition to Abimelech, v. 26.
This Gaal is said to be the son of Ebed, which signifies a ser-
vant, perhaps denoting the meanness of his extraction ; as
Abimelech was by the mother's-side, so he by the father's, the
‘son of a servant; here was one bramble contesting with:
another. ...We have reason to suspect that this Gaal was a na-.
tive Canaanite, because he courts the Shechemites into sub-
jection to the men of Hamor, who was the ancient lord of this
city in Jacob’s time. He was a bold ambitious man, served
their purpose admirably well, when they were disposed to
quarrel with Abimelech, and they also served his purpose; so
‘he went over to them to blow the coals, and they put their.
•confidence in him. .. 4. They did all the despite they could to
Abimelech’s name, v. 27. They made themselves very merry
in his absence, as those who were glad he was out of the way,
and who, now that they had another to head them, were in
‘hopes to get clear of him; nay, they went into the house of
their god, to solemnize, their feast of in-gathering, and there
‘they did eat and drink, and cursed Abimelech ; not only said,
all the ill they could of him in their table-talk and the song
of their drunkards, but wished all the ill they could to him.
'over, their sacrifices; praying to their idol to destroy him.
They drank healths to his confusion; and with as loud huzzas.
as, ever they had-drunk; them to his prosperity. . . That very,
temple whence they had fetched money to set him up with, did
they now-meet in to curse him, and contrive his ruin. Had.
they deserted their idol-god with their image-king, they might.
thave e oped to prosper; but while they still cleave to the for-
imer, the latter shall cleave to them, to their ruinis; How should
Satan:cast, out. Satan? .. 5. They pleased themselves with
‘Gaal's defying of Abimelech, v. 28, 29.....They loved to hear
that impudent upstartispeak scornfully; (1.) Of Abimelech;
though, calling him in disdain Shechem, or a Shechemite, he:
Teflected upon their own; city.… (2.) Of his good, father like--|t
wise; Gideon jºls not the the son of Jerubhaal.” So he calls him, ,
perhaps in an impious indignation at his name and memory,
for throwing:down the altar of Baal; turning that to his re.
proach which was his praise. (3.) Of his prime minister of state,
2ebul his officer, and ruler of the city. “We may well be ashamed
to serve them, and need not be afraid to oppose them.”: Men.
of turbulent ambitious spirits, thus despise dominion, and speak
emil of dignities. § aimed not to recover Shechem’s liberty,’
hand, what I would do | I would challenge Abimelēch to try.
i titles for the crown ;” and it should seem he desired his
friends to send him word that he was ready to dispute it with
him, whenever he pléased ; “Increase thine army and come
out. Do thy worst ; let the point be determined by the sword.”.
: This pleased the Shechemites, who were now as sick of Abi-
melech as ever they had been fond of him. Men of no con-
science will be men of no constancy. . . . . . .
II. Abimelech turned all his force upon them, and, in a
! little time, quite ruined them. Observe the steps of it, -
1. The Shechemites’ counsels were betrayed to Abimelech
by Zébul his confidant, the ruler of the city, who continued
hearty for him. His anger was kindled, (v. 30.) and the more,
because Gaal had spoken slightly of him; (v. 28.) for perhaps
if he had complimented and caressed him now that things
were in this ferment; he might have gained him to his interest;
but he, being disobliged, sends notice to Abimelech of all that
was said and done in Shechem against him, v. 31. Betrayers
are often betrayed by some among themselves, and the cursing
of the king is sometimes strangely carried by a bird of the air.
He prudently advises him to come against the city immediate-
ly, and lose no time, v. 32, 33. He thinks it best that he
should march his forces by night into the neighbourhood, sur-
prise the city in the morning, and then make the best of his
advantages. How could the Shechemites, hope to speed in
their attempt, when the ruler of their city was in the interests
of their enemy They knew it, and yet took no care to secure
2. Gaal, that headed their faction, having been betrayed by
Zebul, Abimelech's confidant, was most wretchedly bantered
by him. Abimelech, according to Zebul's advice, drew all his
forces down upon Shechem, by night, v. 34. Gaal, in the
morning, went out to the gate, (v. 35.) to see what posture.
things were in, and to inquire, What news 2 Zebul, as a ruler
of the city, met him there as a, friend. Abimelech and his
forces beginning to move toward the city, Gaal discovers them;
(v. 36.) takes notice of their approach to Zebul that was,
standing with him, little thinking that he sent for them, and
was now expecting them. “Look,” says he, “do not I see a
body of men coming down from the mountain towards us?
Yonder they are,” pointing to the place ; “No, no,” says
Zebul, “thine eye-sight deceives thee, it is but the shadowºof
the mountains which thou takest to be an army.” By this he:
intended, (1.)To ridicule him as a man of no sense or spirit, and
therefore very unfit for what he pretended to ; ;as a man that
: might easily be imposed upon, and made to believe any thing,
and that was so silly and so cowardly, that he apprehended dan-
ger where there was none, and was ready to fight with a shadow.
. (2.) To detain him; and hold him in talk, while the forces of
Abimelech were coming up, that thereby they might gain ad-
.vantage. But when Gaal, being content to believe those
he now saw to be but the shadow of the mountains, (perhaps
; the mountains of Ebal and Gerizim, which lay close by the
city;), was undeceived by the discevery of two other companies
: that marched apace toward the city, then Zebul took another.
way to banter him, upbraiding him with what he had said,
but a day or two before, in contempt of Abimelech; (v. 38.),
: “ Where is now thy mouth, that foul mouth of thine, wherewith
thou saidst, Who is Abimelech?” Note, Proud and haughty,
people are often made, in a little time, to change their note,
and to dread those whom they had most despised., Gaal, had,
in a bravado, challenged Abimelech to increase his army und
come out ; but now Zebul, in Abimelech's name, challenges.
; him : “Go out, and fight with them if thou darest.” Justly
are the insolent thus insulted over. " . . . . . . . . . . . . .
3. Abimelech routed Gaal's forces that sallied out of the
: town, v. 39, 40. - Gaal, disheartened, no; doubt, by: Zebul's
hectoring him, and perceiving his interest weaker than he
thought it was, though he, marched out against Abimelech
(with what little force, he hād, was soon put to the worst, and
obliged to retire into the city with great precipitation. In this
action the Shechemites' loss was considerable, many were over-
thrown and wounded; the common effect of popular tumults,
in which, the inconsiderate multitude are soften drawns into
fatal snares by those that promise them glorious success. . . . . .
14. Zebul, that night, expelled Gaal, and the party he had
ibrought with him into Sheehem, out of the city, (v. 41.) send-
sing him to the place whence he eame. Forthough the gener-
iality of the city continued still averse to Abimelech; as ap-
ſpears by the sequel of the story, yet they were willing to part
iwith Gaal, and did not oppose his expulsion, because, though
the had talked big, both his conduct and courage had failed.
: him when there was occasion for them. . Most people judge
: of men's fitness for business by their success, and he that dues
t
BEFoEE CHRIST, 1306.
The death ofAbimelech.
JUDGES, IX.
not speed well, , is concluded not to do well. well, Gaal's
interest in Shechem is soon at an end, and he that had talked
of removing Abimelech, is himself removed, nor do we ever
§hear of him any more. Erit Gaal–Gaal retires.
5. Abimelech, the next day, set upon the city, and quite
destroyed it, for their treacherous dealings with him.
haps. Abimelech had notice of their expelling Gaal who had
beaded the faction, with which they thought he would have
been satisfied; but the crime was too deep to be thus atoned.
for, and his resentments too, keen to be pacified by so small
an instance of submission, besides that it was more Zebul's
act than theirs; by it their hands were weakened, and there-
fore he resolved to follow his blow, and effectually to chastise
their treachery. (1.) He had intelligence brought him, that
the people of Shechem were come out into the field ; (v. 42.)
some think, into the field of business, to plough and sow,
(having lately gathered in their harvest,) or to perfect their
harvest, for it was only their vintage that they had made an
end of, (v. 27.) and then it intimates that they were secure.
And because Abimelech was retired, (p. 41.) they thought
themselves in no danger from him, and then the issue of it is
an instance of sudden destruction coming upon those that cry,
Peace and safety. Others think they went out into the field
of battle ; though Gaal was driven out, they would not lay
down their arms, but put themselves into a posture for another
engagement with Abimelech, in which they hoped to retrieve
what they had lost the day before. (2.) He himself, with a strong
detachment, cut off the communication between them and the
city ; stood in the entering of the gate, (v. 44.) that they might
neither make their retreat into the city, nor receive any suc-
cours from the city, and then sent two companies of his men,
who were too strong for them, and they put them all to the
sword, ran upon them that were in the fields and slew them.
When we go out about our business, we are not sure that we
shall come home again ; there are deaths both in the city and
in the field.
mativity, laid it in ruins, slew all the people, beat down all
the buildings, and, in token of his desire that it might be a
perpetual desolation, sowed it with salt, that it might remain
a lasting monument of the punishment of perfidiousness. Yet
Abimelech prevailed not to make its desolations perpetual,
$or it was afterward rebuilt, and became so considerable a
àplace, that all Israel came thither to make Rehoboam king, .
1 Kings xii. 1. And the place proved an ill omen. Abime-
Tech intended hereby to punish the Shechemites for their
slighting him now, but God intended to punish them for their
serving of him formerly in the murder of Gideon’s sons. Thus
when God makes use of men as instruments in his hand to do
his work, he means one thing, and, they another, Isa. x. 6, 7.
They design to maintain their honour, but God to maintain
*S. -
6. Those that retired into a strong hold of their idol-temple, - .
were all destroyed there. These are called the men of the
tower of Shechem, (v. 46, 47.) some castle that belonged to that
city, but lay at some distance from it; they, hearing of the
destruction of the city, withdrew into a hold of the temple,
trusting, it is likely, not so much to its strength, as to its sanc-
tity: they put themselves under the protection of their idol;
‘for thus all people will walk in the name of their God, and shall
not we then choose to dwell in the house of the Lord all the
days of our life 2 For in the time of trouble he shall hide us in
*is pavilion, Ps. xxvii. 5. The name of the Lord is a strong.
tower, Prov. xviii.,10. But that which they hoped would have
Öeen for their welfare, proved to them a snare and a trap, as
those will certainly find, that run to idols for shelter; it will
prove a refuge of lies. . When Abimelech had them altogether
‘penned up in that hold, he desired no more. That barbarous
project immediately came into his head, of setting fire to the
‘strong hold, and, so to speak, burning all the birds together
in the nest. He kept the design to himself, but set all his
men on work to expedite the execution of it, v. 48, 49. He
ºrdered them all to follow him, and do as he did; as his father
had said to his men, (ch. vii. 17.) Look on me, and do likewise;
so said he to his, as becomes a general that will not be want-
ing to give both the plainest direction, and the highest encou-
ragement that can be, to his soldiers, What ye have seen me do,
make haste to do as I have done. Not Ite illuc-Gothither, but,
ſenite huc—Come hither. The officers in Christ's army should.
thus teach by their example, Phil. iv. 9." He and they fetched
Seach of them a bough from a wood, not far off, laid all their
boughs together under the wall of this tower, which, it is.
probable, was of wood, set fire to their boughs, and, so burnt.
down their hold, and all that were in it, who were either burnt
or stifled with the smoke. What inventions men have to
Per-
(3.) He then fell upon the city itself, and with
a rage reaching up to heaven, though it was the place of his .
—a
- - g - . . . . . . . . . . . . . . . . *... ."
destroy one another | . Whence come these cruel wars and
fightings, but from their lusts? Some think that the men of
the tower of Shechem were the same with the house of Millo,,
and then Jotham's just imprecation was answered in the letter, ,
Let fire come out from Abimelech, and devour not, only, in-
general the men of Shechem, but in particular the house of
Millo, v. 20. About one thousand men and women, perished,
in these flames, many of whom, it is probable, were no way.
concerned in the quarrel between Abimelech and the She-
chemites, nor meddled with; either side, yet, in this,civil war,
came to this miserable end ; for men of factious, turbulent;
spirits, perish not alone in their iniquity, but involve many
more, that follow them in their simplicity, in the same cala-
mity with them. . . . . . . . . . . . . . . . . . . . . . .
50 Then went Abimelech to Thebez, and en-
camped against Thebez, and took it. - 51 But there,
was a strong tower within the city, and thither fled.
all the men and women, and all they of the city, and .
shut it to them, and gat them up to the top of the
tower. 52 And Abimelech came unto the tower,
and fought against it, and went hard unto the door
of the tower to burn it with fire. 53 And a certain .
woman cast a piece of a millstone upon Abimelech's.
head, and all to brake his scull. 54. Then, he called
hastily unto the young man his armour-bearer, and
said unto him, Draw thy sword, and slay me, that
men say not of me, A woman slew him. ...And his
young man thrust him through, and he died. 55.
And when the men of Israel saw that Abimelech:
was dead, they departed every man unto his place.
56 Thus God rendered the wickedness of Abimelech.
which he did unto his father, in slaying his seventy.
brethren. 57 And all the evil, of the men of She
chem did God render upon their heads: and upor; .
them came the curse of Jotham the son of Jerubiº
baal. * . . • . . . . . . . . . . . . . . . . . . . . .
We have seen the ruin of the Shechemites completed by the
hand of Abimelech; and now it comes, to his turn to be
reckoned with, who was their leader, in villany. . Thebez was.
a small city, probably not far from Shechem, dependent upon.
it, and in confederacy with it... Now, .
I. Abimelech attempted the destruction of this city, (v. 50.)
drove all the inhabitants of the town into the castle, or citadel,
v. 51. When he had them there, he did not doubt but he
should do the same execution here that he had lately done at
the strong hold of the temple of Baal-berith, not considering
that the tower of an idol-temple lay more exposed to divine
vengeance than any other tower. . He attempted to set fire to
this tower, at least to burn down the door, and so force an
entrance, v. 52. Those who have escaped and succeeded well
in one desperate attempt, are apt to think the like attempt
another time not desperate. This instance was long after
quoted, to show how dangerous it is to come near the wall of
a besieged city, 2 Sam. xi. 20, &c. But God infatuates.those
whom he will ruin. . . . . . . . . . . . . . . . . . . . . . . . . . .
II. In the attempt, he was himself destroyed, having his
brains knocked out with a piece of a millstone, v. 57. . No
doubt this man was a murderer, whom, though he had escaped . .
the dangers of the war with Shechem; yet vengeance suffered
not to live, Acts xxviii. 4. Evil pursues; sinners, and some-
times overtakes them then when they are not only secure, but: .
triumphant. Thebez, we may suppose, was a weak, incon- ;
siderable place, compared with Shechem. Abimelech, having.
conquered the bigger, makes no doubt of being master of the
less without any difficulty, especially when he had taken the
city, and had only the tower to deal with ; yet he lays his bones
with that, and there is all his honour buried. Thus are the
mighty things of the world often confounded by the weakest,
and those things that are most made light of. See here what
; : . . .
rebukes those are justly put under many times by the divine'.
providence, that are unreasonable in their demands of satis-
faction for injuries received. Abimelech had some reason to
chastise the Shechemites, and he had done it with a witness;'
but when he will carry his revenges further, and nothing will.
serve but that Thebez also must be sacrificed to his rage, he is
a God that judges in the earth. . . . . . . . . ." . . . . . . . ."
: Three circumstances are observed in the death of Abimelech."
1. That he was slain with a stone, as lie had slain his brerº
thren all upon one stone. 2. That he "...a his skull broken ,
not only disappointed there; but destroyed; fortverily there is
- . . . . . . . ; ... . . . . . . . . . . . . . . (3.
REFORE CHRIST, 1783.
Of Tola and Jair.
JUDGES, X.
vengeance aimed at that guilty head which had worn the
usurped crown. 3. That the stone was cast upon him by a
woman, v. 53. He saw the stone come, it was therefore strange
he did not avoid it ; but, no doubt, it made it so much the
greater mortification to him, to see from what hand it came.
Sisera died by a woman's hand, and knew it not ; but Abime-
lech knew it, and when he found himself ready to breathe his
last, nothing troubled him so much as this, that it should be
said, A woman slew him. See, (1.) His foolish pride, in laying
so much to heart this little circumstance of his disgrace. Here
was no care taken about his precious soul, no concern what
would become of that, no prayer to God for his mercy; but
very solicitous he is to patch up his shattered credit, when
there is no patching of his shattered skull. O let it never be
said that such a mighty man as Abimelech was killed by a
woman The man was dying, but his pride was alive and
strong, and the same vain-glorious humour that had governed
him all along, appears now at last. Qualis vita, finis ita—As
was his life, such was his death. As God punished his cruelty
by the manner of his death, so he punished his pride by the
instrument of it. (2.) His foolish project to avoid this dis-
grace; nothing could be more ridiculous; his own servant
must run him through, not to rid him the sooner out of his
pain, but that men say not, A woman slew him. Could he
think that this would conceal what the woman had done, and
not rather proclaim it the more ? Nay, it added to the infamy
of his death, for hereby he becomes a self-murderer. Better
have it said, A woman slew him, than that it should be said,
His servant slew him by his own order; yet now both will be
said of him to his everlasting reproach. And it is observable,
that this very thing which Abimelech was in such care to con-
Ceal, appears to have been more particularly remembered by
posterity, than most passages of this history ; for Joab speaks
of it, as that which he expected David would reproach him
with, for coming so nigh the wall, 2 Sam. xi. 21. The igno-
miny we seek to avoid by sin, we do but perpetuate the re-
membrance of.
Now the issue of all, is, that Abimelech being slain, [1..]
Israel’s peace was restored, and an end was put to this civil
war, for they that followed him, departed every man unto his
place, v. 55. [2.] God’s justice was glorified, v. 56, 57.
Thus God punished the wickedness of Abimelech, and of the
men of Shechem, and performed Jotham's curse, for it was not
a curse causeless. Thus he preserved the honour of his go-
vernment, and gave warning to all ages to expect blood for
blood. The Lord is known by these judgments which he
executes, when the wicked is snared in the work of his own
hands. Though wickedness may prosper awhile, it will not
prosper always.
CHAP. X.
In this chapter we have, Z. The peaceable limes Israev enjoyed under the
government of two judges, Tola and Jair, v. 1–5. 1 I. The trouble-
some times that ensued. 1. Israel's sin that brought them into trouble,
v. 6. 2. The trouble itself they were in, v. 7–9. A 1/. Their re-
pentance and humiliation for sin, their prayers and reformalion ; and
the mercy they found with God thereupon, v. 10–16. , 1 W. Prepara-
tion ºffe for their deliverance out of the hand of their oppressors,
v. 17, 18.
T ND after Abimelech there arose, to defend
Israel, Tola the son of Puah, the son of
Dodo, a man of Issachar; and he dwelt in Shamir
in mount Ephraim. 2 And he judged Israel twenty
and three years, and died, and was buried in Shamir.
3 And after him arose Jair a Gileadite, and judged
Israel twenty and two years. 4 And he had thirty
sons that rode on thirty ass-colts, and they had
thirty cities, which are called Havoth-jair unto this
day, which are in the land of Gilead. 5 And Jair
died, and was buried in Camon.
Quiet and peaceable reigns, though the best to live in, are
the worst to write of, as yielding least variety of matter for
the historian to entertain his reader with ; such were the
reigns of these two judges, Tola and Jair, who make but a
small figure, and take up but a very little room in this his-
tory. But, no doubt, they were both raised up of God to serve
their country in the quality of judges, not pretending, as
Abimelech had done, to the grandeur of kings, nor, like him,
; the honour they had to themselves, they were called of
*od to it. w
1. Concerning Tola, it is said, that he arose after Abimelech
o defend Israel, v. 1. After Abimelech had debauched Is-
rael by his wickedness, disquieted and disturbed them by his
restless ambition, .." by the mischiefs he brought on them,
, * 6 - w
exposed them to enemies from abroad, God animated this good
man to appear for the reforming of abuses, the putting down.
of idolatry, the appeasing of tumults, and the healing of the
wounds given to the state by Abimelech's usurpation. Thus,
he saved them from themselves, and guarded them against
their enemies. He was of the tribe of Issachar, a tribé dis-
posed to serve, for he bowed his shoulder to bear ; (Gen. xlix.
14, 15.) yet one of that tribe is here raised up to rule: for
those that humble themselves, shall be exalted. He bore the:
name of him that was ancestor to the first family of that tribe;
of the sons of Issachar, Tola was the first, Gen. xlvi. 13.
Numb. xxvi. 23. It signifies a worm, yet being the name of
his ancestor, he was not ashamed of it. Though he was of
Issachar, yet, when he was raised up to the government, he
came and dwelt in mount Ephraim, which was more in the
heart of the country, that the people might the more conve-
niefitly resort to him for judgment. He judged Israel twenty-
three years; (v. 2.) kept things in good order, but did no
any thing very memorable.
2. Jair was a Gileadite, so was his next successor Jeph-
thah, both of that half tribe of the tribe of Manasseh, which
lay on the other side Jordan ; though they seemed separated
from their brethren, yet God took care, while the honour of
the government was shifted from tribe to tribe, and before.
it settled in Judah, that they who lay remote, should some-
times share in it, putting more abundant honour on that part
which lacked. Jair bore the name of a very famous man of the
same tribe, who in Moses's time was very active in reducing
this country, Numb. xxxii. 4). Josh. xiii. 30. That which is
chiefly remarkable concerning this Jair, is, the increase and
honour of his family, he had thirty sons, v. 4. And, (1.)
They had good preferments, for they rode on thirty ass-colts ;..
that is, they were judges itinerant, who, as deputies to their
father, rode from place to place in their several circuits to ad-
minister justice. We find afterward that Samuel made his.
sons judges, though he could not make them good ones,.
1 Sam. viii. 1–3. (2.) They had good possessions; every
one a city, out of those that were called, from their ancestor,
of the same name with their father, Havoth-jair, the villages,
of Jair ; yet they are called cities, either because those young
gentlemen to whom they were assigned, enlarged and forti-
fied them, and so improved them into cities; or because they
were as well pleased with their lot in those country-towns, as,
if they had been cities compact together, and fenced with
gates and bars. Villages are cities to a contented mind.
6 And the children of Israel did evil again in the
sight of the Flo RD, and served Baalim, and Ashta-
roth, and the gods of Syria, and the gods of Zidon,
and the gods of Moab, and the gods of the children,
of Ammon, and the gods of the Philistines, and for-
sook the Lo R D, and served not him, 7 And the:
anger of the Lo RD was hot against Israel, and he
sold them into the hands of the Philistines, and into
the hands of the children of Ammon. 8 And that
year they vexed and oppressed the children of Is-
rael eighteen years, all the children of Israel that:
were on the other side Jordan, in the land of the
Amorites, which is in Gilead; 9 (Moreover, the
children of Ammon passed over Jordan to fight also
against Judah, and against Benjamin, and against
the house of Ephraim;) so that Israel was sore dis-
tressed. - -
While those two judges, Tola and Jair, preside in the af-
fairs of Israel, things went well, but afterward,
I. Israel returned to their idolatry, that sin which did most.
easily beset them ; (v. 6.) they did evil again in the sight of the
Lord from whom they were unaccountably bent to backslide,
as a foolish people and unwise. l. They worshipped many.
gods; not only their old demons Baalim and Ashtaroth,
which the Canaanites had worshipped, but, as if they would
proclaim their folly to all their neighbours, they served the
gods of Syria, Zidon, Moab, Ammon, and the Philistines.
It looks as if the chief trade of Israel were to import deities,
from all countries. It is hard to say whether it was more .
impious or impolitic to do this. By introducing these foreign
deities, they rendered themselves mean and despicable, for no.
nation that had any sense of honour, changed their gods.
Much of the wealth of Israel, we may suppose, was carried
out, in offerings to the temples of the deities in the several
countries whence they came, on which, as their mother-church-
es, their temples in Israel were expected to own their depend-.
T}EFoEE CHRIST, 1161.
JUDGE 3, X. The Israelites' prayer and repentance,
ence; the priests and devotees of those sorry deities would
follow their gods, no doubt, in crowds into the land of Israel,
and if they could not live in their own country, would take
root there, and so “strangers would devour their strength.”
If they did it in compliment to the neighbouring nations, and
to ingratiate themselves with them, justly were they disap- ||
pointed ; for those nations which by their wicked arts they
sought to make their friends, by the righteous judgments of
God became their enemies and oppressors. In quo quis peccat,
in eo punitur—Wherein a person offends, therein he shall be
wnished. 2. They did not so much as admit the God of
#. to be one of these many deities they worshipped, but
quite cast him off; they forsook the Lord, and served not him
at all. Those that think to serve both God and mammon,
will soon come entirely to forsake God, and to serve mammon
º: If God have not all the heart, he will soon have none
Of It. . *.
II. God renewed his judgments upon them, bringing them
under the power of oppressing enemies. Had they fallen into
the hands of the Lord immediately, they might have found that
his mercies were great ; but God let them fall into the hand of
ºnan, whose tender mercies are cruel; he sold them into the
hands of the Philistines that lay south-west of Canaan, and of
the Ammonites that lay north-east, both at the same time;
so that between those two millstones they were miserably
crushed, as the original word is, (v. 8.) for oppressed. God
has appointed that if any of the cities of Israel should revolt
to idolatry, the rest should make war upon them, and cut
them off, Deut. xiii. 12, &c. They had been jealous enough
in this matter, almost to an extreme, in the case of the altar set
up by the two tribes and a half ; (Josh. xxii.) but now they were
grown so very bad, that when one city was infected with
idolatry, the next took the infection, and instead of punishing
it, imitated and out-did it; and therefore since they that
should have been revengers to execute wrath on them that did
this evil, were themselves guilty, or bore the sword in vain,
God brought the neighbouring nations upon them to chastise
them for their apostasy. -
The oppression of Israel by the Ammonites, the posterity
of Lot, was, 1. Very long ; it continued eighteen years.
Some make those years to be part of the judgeship of Jair,
who could not prevail to reform and deliver Israel as he
would. Others make them to commence at the death of Jair,
which seems the more probable, because that part of Israel
which was most infested by the Ammonites, was Gilead,
Jair's own country, which we cannot suppose to have suffered
so much while he was living, but that part at least would be
reformed and protected. 2. Very grievous; they vexed them
and oppressed them. It was a great vexation to be oppressed
by such a despicable people as the children of Ammon were.
They began with those tribes that lay next to them on the
other side Jordan, here called the land of the Amorites, ſ". 8.)
because the Israelites were so wretchedly degenerated, and
had made themselves so like the heathen, that they were
become, in a manner, perfect Amorites, Ezek. xvi. 3. Or,
because by their sin they forfeited their title to this land, so
that it might justly be looked upon as the land of the Amorites
again, from whom they took it. But by degrees they pushed
forward, came over Jordan, and invaded Judah, and Benja-
min, and Ephraim, (v. 9.) three of the most famous tribes of
Israel : yet thus insulted by them, when they had forsaken
God, and unable to make head against the invader. Now
the threatening was fulfilled, that they should be slain before
their enemies, and should have no power to stand before them,
Lev. xxvi. 17–37. Their ways and their doings procure this
to themselves ; they are sadly degenerated, and so they come
to be sorely distressed. -
10 And the children of Israel cried unto th
LORD, saying, We have sinned against thee, both
because we have forsaken our God, and also served
Baalim. 11 And the Lord said unto the children
of Israel, Did not I deliver you from the Egyptians,
and from the Amorites, from the children of Am-
mon, and from the Philistines 7 12 The Zidonians
also, and the Amalekites, and the Moabites, did op-
press #". and ye cried to me, and I delivered you
out of their hand. 13 Yet ye have forsaken me,
and served other gods: wherefore I will deliver you
no more. 14 Go and cry unto the gods which ye
have chosen ; let them deliver you in the time of
your tribulation, 15 And the children of Israel
said unto the Lord, We have sinned, do thou unto
Vol. I. 4 L -
us whatsoever seemeth good unto thee; deiiver us
only, we pray thee, this day. 16 And they put
away the strange gods from among them, and served
the Lok D : and his soul was grieved for the misery
of Israel. 17 Then the children of Ammon were
gathered together, and encamped in Gilead. And
the children of Israel assembled themselves together,
and encamped in Mizpeh. 18 And the people and
princes of Gilead said one to another, What man is
he that will begin to fight against the children of
Ammon he shall be head over all the inhabitants
of Gilead.
Here is, I. An humble confession which Israel makes to
God in their distress, v. 10. Now they own themselves guilty,
like a malefactor upon the rack, and promise reformation,
like a child under the rod. They did not only complain of
the distress, but acknowledged it was their own sin that had
brought them into the distress ; therefore God was righteous,
and they had no reason to repine. They confess their omis-
sions, for in them their sin began, “We have forsaken our
God ;” and their commissions, “We have served Baalim,
and herein have done foolishly, treacherously, and very
wickedly.” -
II. An humbling message which God thereupon sends to
Israel ; whether by an angel, (as ch. ii. 1.) or by a prophet,
(as ch. vi. 8.) is not certain. It was kind that God took notice
of their cry, and did not turn a deaf ear to it, and send them
no answer at all ; it was kind likewise when they began to
repent, he sent them such a message as was proper to further
and promote their repentance, that they might be qualified
and prepared for deliverance. Now in this message, 1. He
upbraids them with their great ingratitude, reminds them of
the great things he had done for them, delivering them from
such and such enemies; the Egyptians first, out of whose
land they were rescued ; the Amorites whom they conquered,
and into whose land they entered ; and since their set-
tlement there, when the Amorites had joined with the Mo-
abites to oppress them, (ch. iii. 13.) when the Philistines
were vexatious in the days of Shamgar, and afterward
other enemies had given them trouble ; upon their peti-
tion, God had wrought many a great salvation for them,
v. 11, 12. . Of their being oppressed by the Zidonians
and the Maonites we read not elsewhere ; God had in justice
corrected them, and in mercy delivered them, and therefore
might have expected that either through fear or through love
they would have adhered to him and his service ; well there-
fore might the word cut them to the heart, (v. 13.) yet ye have
forsaken me that have brought you out of your troubles, and
served other gods that brought you into your troubles. Thus
did they forsake their own mercies for their own delusions. 2.
He shows them how justly he might now abandon them to
ruin, by abandoning them to the gods that they had served.
To awaken them to a thorough repentance and reformation,
he lets them see, (1.) Their folly in serving Baalim ; they
had been at a vast expense to obtain the favour of such gods
as could not help them, then when they had most need of
their help. “Go, and cry unto the gods which ye have chosen,
(v. 14.) try what they can do for you now : you have wor-
shipped them as gods, try if they have now either a divine
power, or a divine goodness, to be employed for you ; you
paid your homage to them as your kings and lords, try
if they will now protect you ; you brought your sacrifices of
praise to their altars as your benefactors, imagining that they
gave you your corn, and wine, and oil ; but a friend indeed
will be a friend in need; what stead will their favour stand.
you in now 2° Note, It is necessary, in true repentance, that
there be a full conviction of the utter insufficiency of all those
things to help us and do us any kindness, which we have
idolized and set upon the throne in our hearts in competition
with God. We must be convinced that the pleasures of sense.
on which we have doted, cannot be our satisfaction, nor the
wealth of the world which we have coveted, be our portion;
that we cannot be happy or easy any where but in God. (2.)
Their misery and danger in forsaking God. “See what a
pass you have brought yourselves to ; now you can expect no
other than that I should say, I will deliver you no more; and
what will become of you then º’ v. 13. This he tells them,
not only as what he might do, but as what he would do, if
they rested in a confession of what they had done amiss, and
did not put away their idols, and amend for the future. . . . .
III. An humble submission which Israel hereupon made to
God’s justice, with an humble applica; to his mercy; (v
BEFORE CHRIST, 1143.
Of Jephthah the Gileadžts.
ºf UT) GES, XI.
* g.
15.) The children of Israel met together, it is probable in a
solemn assembly at the door of the tabernacle; received the
impressions of the message God had sent them ; were not
driven by it to despair, though it was very threatening; but
resolve to lie at God’s feet, and if they perish, they will perish
there. They not only repeat their confession, We have sinned ;
but, 1. They surrender themselves to God’s justice, Do thou
unto us whatsoever seemeth good writo thee. Hereby they own
that they deserved the severest tokens of God’s displeasure,
and were sure he could do them no wrong, whatever he laid
upon them ; they humbled themselves under his mighty and
heavy hand, and accepted of the punishment of their iniquity,
which Moses had made the condition of God’s return in mercy
to them, Lev. xxvi. 41. Note, True penitents dare and will
refer themselves to God to correct them as he thinks fit, know-
ing that their sin is highly malignant in its deserts, and that
God is not rigorous or extreme in his demands. 2. They sup-
plicate for God's mercy, and implore that ; “Deliver us only,
we pray thee, this day, from this enemy.” They acknowledge
what they deserved, yet pray to God not to deal with them ac-
gording to their deserts. Note, We must submit to God’s
justice, with a hope in his mercy. - -
IV. A blessed reformation set on foot hereupon. They
brought forth fruits meet for repentance; (v. 16.) they put
away the gods of strangers, (as the word is,) strange gods, and
worshipped by those nations that were strangers to the com-
monwealth of Israel, and to the covenants of promise, and they
served the Lord . Need drove them to him. They knew it was
to no purpose to go to the gods whom they had served, and
therefore returned to the God whom they had slighted. This
is true repentance, not only for sin, but from sin.
V. God's gracious return in mercy to them, which is ex-
pressed here very tenderly ; (v. 16.) His soul was grieved for
the misery of Israel. Not that there is any grief in God, he
has infinite joy and happiness in himself, which cannot be
broken in upon by either the sins or the miseries of his crea-
tures ; not that there is any change in God, he is in one mind,
and who can twrn him 2 But his goodness is his glory; by it he
proclaims his name, and magnifies it above all names; and
as he is pleased to put himself into the relation of a father to his
people that are in covenant with him, so he is pleased to re-
present his goodness to them, by the compassions of a father
toward his children for as he is the Father of lights, so he
is the Father of mercies; as the disobedience and misery of a
child are a grief to a tender father, and make him feel very
sensibly from his natural affection, so the provocations of God’s
people are a grief to him ; (Ps. xcv. 10.) he is broken with their
whorish heart; (Ezek. vi. 9.) their troubles also are a grief to
him ; so he is pleased to speak when he is pleased to appear
for the deliyerance of his people; changing his way and
method of proceeding, as tender parents, when they begin to
relent toward their children with whom they have been dis-
pleased Such are the tender mercies of our God, and so far
is he from having any pleasure in the death of sinners.
. VI. Things are now working toward their deliverance from
the Ammonites’ oppression, v. 17, 18. God had said, “I will
deliver you no more ;” but now they are not what they were,
£hey are other men, they are new men, and now he will de-
fiver them. The threatening was denounced to convince and
humble them ; and now that it had taken its desired effect, it
is revoked, in order to their deliverance. 1. The Ammonites
are hardened to their own ruin; they gathered together in one
body, that they might be destroyed at one blow, Rev. xvi. 16.
2. The Israelites are animated to their own rescue. They
assembled likewise, v. 17. During their eighteen years’ op-
pression, as in their former servitudes, they were run down by
their enemies, because they would not incorporate ; each
ºfamily, city, or tribe would stand by itself, and act independ-
ºntly, and so they all became an easy prey to the oppressors,
for want of a due sense of a common interest to cement them;
“but whenever they got together, they did well; so they did
where. When God's Israel become as one man to advance a
* Common good, and oppose a common enemy, what difficulty
“San stand before them 3 . The people, and princes of Gilead,
* being met, consult first about a general that should command
* in chief against the Ammonites. Hitherto most of the de-
ºliverers of Israel had an extraordinary call to the office, as
*Ehud, Barak, Gideon ; but the next is to be called in a more
*Common way, by a convention of the states, who inquired out
a fit man to command their army, found out one admirably
well qualified for the purpose, and God owned their choice by
putting his Spirit upon him, ch. xi. 29. So that this instance ||
is of use for direction and encouragement in after-ages, when
extraordinary calls are no longer to be expected. Let such
Jºe impartially chºº public trust and power, whom God.
has qualified, and then God will graciously own those whº
are thus chosen. -
- t CHAP. XI.
This chapter gives us the history of Jephthah, another of Israel's judges,
and numbered among the worthies of the Old Teslament, that by faith did
great things, (Heb. xi. 32.) though he had not such an eartraordinary ca:
as the rest there mentioned had. Here is, Z. The disadvantages of his
rise and origin, v. 1–3. II. The Gileadites' choice of him to be
commander in chief against the Ammonites, and the terms he made wifſ,
them, v. 4–11. III. His treaty with the king of Ammon about the
rights of the two nations,...that the matter might be determined, if possible,
without bloodshed, p. 12–28. IP. His war with the Ammoniles, which
he enters upon with a solemn vow, (v. 29–31.) prosecutes with bravery,
(v. 32.) and ends with a glorious victory, v. 33. V. The straits he was
brought into at his return to his own house, by the vow he had made, v.
34–40. * g
I Nº. Jephthah the Gileadite was a mighty
Yº man of valour, and he was the son of an
harlot: and Gilead begat Jephthah. 2 And Gilead’s
wife bare him sons: and his wife’s sons grew up,
and they thrust out Jephthah, and said unto him,
Thou shalt not inherit in our father’s house; for thou
art the son of a strange woman. 3 Then Jephthah
fled from his brethren, and dwelt in the land of Tob :
and there were gathered vain men to Jephthah, and
went out with him. -
The princes and people of Gilead we left, in the close of
the foregoing chapter, consulting about the choice of a general,
being come to this resolve, that whoever would undertake to
lead their forces against the children of Ammon, should by
common consent be head over all the inhabitants of Gilead.
The enterprise was difficult, and it was fit that so great an
encouragement as this should be proposed to him that would
undertake it. Now all agreed that Jephthah, the Gileadite,
was a mighty man of valour, and very fit for that purpose,
none so fit as he ; but he lay under three disadvantages :
I. He was the son of a harlot, (v. 1.) of a strange woman, (v.
2.) one that was neither a wife nor a concubine; some think
his mother was a Gentile ; so Josephus, who calls him a
stranger by the mother’s side. An Ishmaelite, say the Jews.
If his mother was a harlot, that was not his fault, however it
was his disgrace. Men ought not to be reproached with any
of the infelicities of their parentage or extraction, so long as
they are endeavouring by their personal merits to roll away
the reproach. The son of a harlot, if born again, born from
above, shall be accepted of God, and be as welcome as any
other to the glorious liberties of his children. Jephthah could
not read in the law the brand there put on the Ammonites,
the enemies he was to grapple with, that they should not enter
into the congregation of the Lord, but in the same paragraph he
met with that which looked back upon himself, that a bastafd
should be in like manner excluded, Deut. xxiii. 2, 3. But if
that law means, as most probably it does, only those that are
- º of incest, not of fornication, he was not within the reach
Of it.
2. He had been driven from his country by his brethren.
His father’s legitimate children, insisting upon the rigour of
the law, thrust him out of having any inheritance with them,
without any consideration had of his extraordinary qualifica-
tions, which merited a dispensation, and would have made
him a mighty strength and ornament of their family, if they
had overlooked his being illegitimate, and admitted him to a
child’s part, v.2. One would not have thought this abandon-
ed youth was intended to be Israel’s deliverer and judge, but
God often humbles those whom he designs to exalt, and makes
that stone the head of the corner, which the builders refused ; so
Joseph, Moses, and David, the three most eminent of the
shepherds of Israel, were all thrust out by men, before they
were called of God to their great offices. *
3. He had, in his exile, headed a rabble, v. 3. Being driven
out by his brethren, his great soul would not suffer him either
to dig or beg, but by his sword he must live ; and being soon
noted for his bravery, those that were reduced to such straits
and animated by such a spirit, enlisted themselves under him,
Vain men they are here called, that is, men that had run
through their estates and were to seek for a livelihood, those
that went out with him, not to rob or plunder, but to hunt
wild beasts, and perhaps to make incursions upon those coun-
tries which Israel was entitled to, but were not as yet come to
: the possession of, or were some way or other injured by.
This is the man that must save Israel. That people had by
: their idolatry made themselves children of whoredoms, and
| aliens from God and his covenant, and therefore, though God
upon their repentance will deliver them, yet, to mortify them
BIFORE CHRIST, 1143.
J U D G E S, XI. Jephthah takes command of Israel
ap —r
and remind them of their sin, he chooses to do it by a bastard
and an exile.
4 And it came to pass in process of time, that the
children of Ammon made war against Israel. 5
And it was so, that when the children of Ammon
made war against Israel, the elders of Gilead went
to fetch Jephthah out of the land of Tob :
they said unto Jephthah, Come, and be our captain,
that we may fight with the children of Ammon. 7
And Jephthah said unto the elders of Gilead, Did
not ye hate me, and expel me out of my father’s
thouse 2 and why are ye come unto me now when ye
are in distress : 8 And the elders of Gilead said
unto Jephthah, Therefore we turn again to thee now,
that thou mayest go with us, and fight against the
children of Ammon, and be our head over all the
inhabitants of Gilead. 9 And Jephthah said unto
#he elders of Gilead, If ye bring me home again to
fight against the children of Ammon, and the Lo RD
deliver them before me, shall I be your head : 10
And the elders of Gilead said unto Jephthah, The
#10 RD be witness between us, if we do not so accord-
ing to thy words. 11 Then Jephthah went with the
elders of Gilead, and the people made him head and
captain over them : and Jephthah uttered all his
words before the LoRD in Mizpeh.
Here is, I. The distress which the children of Israel were in
upon the Ammonites’ invasion of their country, v. 4. Proba-
bly, this was the same invasion with that mentioned, ch. x. 17.
when the children of Ammon were gathered together, and en-
camped in or against Gilead. And those words, in process of
time, refer to what goes immediately before the expulsion of
Jephthah : many days after he had been thus thrust out in
disgrace, was he fetched back again with honour.
II. The court which the elders made to Jephthah hereupon
to come and help them. They did not write or send a mes-
isenger to him, but went themselves to fetch him, resolving to
have no denial, and the exigence of the case was such as
would admit not delay. Their errand to him was, (v. 6.)
'Come, and be our captain. They knew none among themselves
that was able to undertake that great trust, but do in effect
confess themselves unfit for it; they know him to be a stout
iman, and inured to the sword, and therefore he must be the
'man. See how God prepares men for the service he designs
£hem for, and makes their troubles work for their advance-
ment. If Jephthah had not been put to his shifts by his
brethren’s unkindness, he had not had such an occasion as
that gave him, to exercise and improve his martial genius, and
so to signalize himself and become famous ; Out of the eater
comes forth meat. The children of Israel were assembled and
encamped, ch. x. 17. But an army without a general, is like
a body without a head, therefore, Come, say they, and be our
captain, that we may fight. See the necessity of government;
though they were hearty enough in the cause, yet they owned
they could not fight without a captain to command them. So
inecessary is it to all societies, that there be a pars imperans,
and a pars subdita, some to rule, and others to obey, and that a
community should humbly beg the favour of being commanded,
irather than that every man should be his own master. Blessed
łe God for government, for a good government
III. The objections Jephthah makes against accepting their
offer; (p. 7.) Did ye not hate me, and expel me? It should
seem that his brethren were some of these elders; or these
'elders, by suffering his brethren to abuse him, and not righting
him as they ought to have done, (for their business is to defend
the poor and fatherless, Ps. lxxxii. 3, 4.) had made themselves
guilty of this expulsion, and he might justly charge them with
it. Magistrates that have power to protect those that are
injured, if they do not do them right, really do them wrong.
“You hated me and expelled me, and therefore how can I
believe that you are sincere in this proposal 2 And how can
'you expect that I should do you any service.” Not but that
Jephthah was very willing to serve his country, but he thought
fit to give them a hint of their former unkindness to him, that
they might repent of their sin in using him so ill, and might
for the future be the more sensible of their obligations. Thus
Joseph humbled his brethren before he made himself known
to them. The particular case between the Gileadites and
Jephthah was a resemblance of the general state of the case
between Israel and God at this time: they had thrust God out
6 And .
and for thee ?”
by their idolatries, yet in their distress begged his help ; he
told them how justly he might have rejected them, and yet
graciously delivered them. So did Jephthah. Many slight
God and good men, till they come to be in distress, and then
they are desirous of God’s mercy, and good men's prayers.
IV. Their urgency with him to accept the government they
offer him, v. 8. “Therefore because we formerly did thee that
wrong, and to show thee that we repent of it, and would gladly
atone for it, we twrn again to thee now, to put such an honour
upon thee as shall balance that indignity.” Let this instance
be, 1. A caution to us not to despise or trample upon any be.
cause they are mean, or to be injurious to any that we have
advantage against, because, whatever we think of them now,
the time may come when we may have need of them, and
would be glad to be beholden to them. It is our wisdom to
make no man our enemy, because we know not how soon our
distresses may be such, as that we may be highly concerned
to make him our friend. 2. An encouragement to men of
worth that are slighted and ill treated ; let them bear it with
meekness and cheerfulness, and leave it to God to make their
light shine out of obscurity. Fuller's remark on this story in
his Pisgah-Sight, is this ; Virtue once in an age will work her
own advancement, and when such as hate it chance to need it, they
#. #. forced to prefer it, and then the honour will appear the
righter.
V. The bargain he makes with them. He had mentioned
the injuries they had formerly done him, but perceiving their
repentance, his spirit was too great and generous to mention
them any more. God had forgiven Israel the affronts they
had done him, (ch. x. 16.) and therefore Jephthah will forgive.
Only he thinks it prudent to make his bargain wisely for the
future, since he deals with men that he had reason to distrust.
1. He puts to them a fair question, v. 9. He speaks not with
too much confidence of his success, knowing how justly God
might suffer the Ammonites to prevail for the further punish-
ment of Israel ; but puts an if upon it. Nor does he speak
with any confidence at all in himself; if he do succeed, it is
the Lord that delivers them into his hand, intending thereby to
remind his countrymen to look up to God, as Arbitrator of the
controversy, and the Giver of victory, for so he did. “ Now
if, by the blessing of God, I come home a conqueror, tell me
plainly, shall I be your head 2 If I deliver you, under God, shall
I, under him, reform you?” The same question is put to those
who desire salvation by Christ. “If he save you, will ye be
willing that he shall rule you ? For on no other terms will he
save you ; if he make you happy, shall he make you holy?
If he be your helper, shall, he be your head?” 2. They im-
mediately give him a positive answer ; (v. 10.) “We will
do according to thy words ; command us in war, and thou shalt
command us in peace.” They do not take time to consider of
it; the case was too plain to need a debate, and the necessity
too pressing to admit a delay ; they knew they had power to
conclude a treaty for those whom they represented, and
therefore found it with an oath, The Lord ba witness between us.
They appeal to God’s omniscience as the judge of their present
sincerity, and to his justice as an avenger, if afterward they
should prove false. The Lord be a hearer, so the word is.
Whatever we speak, it concerns us to remember that God is a
hearer, and to speak accordingly. Thus was the original con-
tract ratified between Jephthah and the Gileadites, which all
Israel, it should seem, agreed to afterward, for it is said, (ch.
xii. 7.) he judged Israel. He hereupon went with them, (v. 11.)
to the place where they were all assembled, (ch. x. 17.) and
there, by common consent, they made him head and captain,
and so ratified the bargain their representatizes had made with
him, that he should be not only captain now, but head for
life. Jephthah, to obtain this little honour, was willing to
expose his life for them ; (ch. xii. 3.) and shall we be discou-
raged in our christian warfare by any of the difficulties we may
meet with in it, when Christ himself has promised a crown of
life to him that overcometh 2
VI. Jephthah's pious acknowledgment of God in this great
affair, (v. 11.) he wttered all his words before the Lord in
Mizpeh. That is, upon his elevation, he immediately retired
to his devotions, and in prayer spread the whole matter before
God, both his choice to the office, and his execution of he
office, as one that had his eye ever toward the Lord, and
would do nothing without him, that leaned not to his own
understanding or courage, but depended on God and his
favour. He utters before God all his thoughts and cares in
this matter, for he gives us leave to be free with him. 1.
“Lord, the people have made me their head; wilt thou con-
firm the choice, and own me as thy people's head, under thee
God justly complains of Israel, (Hos. viii
4.) they have set up kings, but not by6; ; “ Lord,” said
BEFoRE CHRIST, 1148.
JUDGES, XI. Jephthah sends to the king of Ammon.
Jephthah, “I will be no head of their making, without thee.
I will not accept the government, unless thou give me leave.”
Had Abimelech done this, he might have prospered. 2.
“ Lord, they have made me their captain, to go before them
in this war with the Ammonites; shall I have thy presence?
Wilt thou go before me ! If not, carry me not up hence.
Lord, satisfy me in the justice of the cause. Assure me of
success in the enterprise.” This is a rare example, to be
imitated by all, particularly by great ones ; in all our ways
let us acknowledge God, seek his favour, ask counsel at his
mouth, and take him along with us; so shall we make our
way prosperous. Thus Jephthah opened the campaign with
prayer. That was likely to end gloriously, which began
piously.
12 And Jephthah sent messengers unto the king
of the children of Ammon, saying, What hast thou
to do with me, that thou art come against me to
fight in my land 2 13 And the king of the children
of Ammon answered unto the messengers of Jeph-
thah, Because Israel took away my land when they
came up out of Egypt from Arnon even unto Jab-
bok, and unto Jordan : now, therefore, restore those
lands again peaceably. 14 And Jephthah sent
messengers again unto the king of the children of
Ammon, 15 And said unto him, Thus saith Jeph-
thah, Israel took not away the land of Moab, nor
the land of the children of Ammon : 16 But when
Israel came up from Egypt, and walked through
the wilderness unto the Red sea, and came to Ka-
desh ; 17 Then Israel sent messengers unto the
king of Edom, saying, Let me, I pray thee, pass
through thy land : but the king of Edom would
not hearken thereto. And in like manner they
sent unto the king of Moab; but he would not
consent : and Israel abode in Kadesh. 18 Then
they went along through the wilderness, and com—
passed the land of Edom and the land of Moab,
and came by the east side of the land of Moab,
and pitched on the other side of Arnon, but came
not within the border of Moab : for Arnon was the
border of Moab. 19 And Israel sent messengers
unto Sibon king of the Amorites, the king of
Heshbon; and Israel said unto him, Let us pass,
we pray thee, through thy land unto my place. 20
But Sihon trusted not Israel to pass through his
coast: but Sihon gathered all his people together,
and pitched in Jahaz, and fought against Israel.
21 And the Lo RD God of Israel delivered Sihon
and all his people into the hand of Israel, and they
Smote them : so Israel possessed all the land of the
Amorites, the inhabitants of that country. 22 And
they possessed all the coasts of the Amorites, from
Arnon even unto Jabbok, and from the wilderness
even unto Jordan. 23 So now the Lord God of
Israel hath dispossessed the Amorites from before
his people Israel, and shouldest thou possess it !
24 Wilt not thou possess that which Chemosh thy
god giveth thee to possess 2 So whomsoever the
LoRD Our God shall drive out from before us, them
will we possess. 25 And now, art thou any thing
better than Balak the son of Zippor, king of Moab 2
Did he ever strive against Israel, or did he ever
fight against them, 26 While Israel dwelt in Hesh-
bon and her towns, and in Aroer and her towns,
and in all the cities that be along by the coasts of
Arnon, three hundred years? Why therefore did ye
not recover them within that time? 27 Wherefore
I have not sinned against thee, but thou doest me
wrong to war against me : the Lo RD the Judge be
judge this day between the children of Israel and
the children of Ammon. 28 Howbeit the king of
the children of Ammon hearkened not unto the
words of J ephº which he sent him.
28
We have here the treaty between Jephthah, now judge of
Israel, and the king of the Ammonites, who is not named ,
that the controversy between the two nations might, if possible,
be accommodated without the effusion of blood. º
I. Jephthah, as one having authority, sent to the king of
Ammon, who in this war was the aggressor, to demand his
reasons for invading the land of Israel ; (v. 12.) “Why art
thow come to fight against me in my land 2 . Had I come first
into thy land to disturb thee in any possession, that had been
reason enough for fighting against me for how must force be
repelled but by force : But what hast thou to do to come thus
in a hostile manner into my land 7” So he calls it, in the
name both of God and Israel. Now this fair demand shows,
1...That Jephthah did not delight in war, though he was a
mighty man of valour, but was willing to prevent it by a
peaceable accommodation. If he could by reason persuade
the invaders to retire, he would not compel them to do it by
the sword. War should be the last remedy, not to be used
till all other methods of ending matters in variance have
been tried in vain. , Ratio ultima regum—The last resource of
kings. This rule should be observed in going to law. The
Sword of justice, as well as the sword of war, must not be
appealed to till the contending parties have first endea-
voured by gentler means to understand one another, and to
accommodate matters in variance, 1 Cor. vi. 1. 2. That
Jephthah did delight in equity, and designed no other than
to do justice. If the children of Ammon could convince him.
that Israel had done them wrong, he was ready to restore the
rights of the Ammonites. If not, it was plain by their inva-
sion that they did Israel wrong, and he was ready to main-
tain the rights of the Israelites. A sense of justice should
guide and govern us in all our undertakings. --
II. The king of the Ammonites now gives in his demand,
which he should have published before he had invaded Israel,
v. 13. His pretence is, “Israel took away my land long since,
now therefore restore these lands.” We have reason to think
the Ammonites, when they made their descent upon Israel,
meant no other than to spoil and plunder the country, and
to enrich themselves with the prey, as they had done formerly
under Eglon, (ch. iii. 13.) when no such demand as this was
made, though the matter was then fresh ; but when Jephthah
demanded the cause of their quarrel, and they could not for
shame own what was their true intent and meaning, some old
forgotten records were searched, or some ancient traditions
inquired into, and from them this reason drawn to serve the
present turn, for a colourable pretence of equity in the inva-
sion. Even those that do the greatest wrong, yet have such
a conviction in their consciences of justice, that they would
Seem to do right. Restore those lands. See upon what un-
certain . terms we hold our worldly possessions; what we
think we have the surest hold of, may be challenged from us,
and wrested out of our hands. Those that are got to the
heavenly Canaan, need not fear having their titles questioned.
III. Jephthah gives in a very full and satisfactory answer
to this demand, showing it to be altogether unjust and un-
Teasonable, and that the Ammonites had no title to this.
Country that lay between the rivers Arnon and Jabbok, now
in the possession of the tribes of Reuben and Gad. As one
very well versed in the history of his country, he show: .
1. That Israel never took any land away, either from the
Moabites or Ammonites; he puts them together, because they
were brethren, the children of Lot, near neighbours, and of
united interests, having the same god, Chemosh, and perhaps
Sometimes the same king. The lands in question Israel took
away, not from the Moabites or Ammonites, they had parti-
cular orders from God not to meddle with them, or anything
they had, (Deut. ii. 9, 19.) and religiously observed their,
orders; but they found them in the possession of Sihon king.
of the Amorites, and out of his hand they took them justly
and honourably, as he will show afterward. If the Amorites,
before Israel came into that country, had taken these lands.
from the Moabites or Ammonites, as it should seem they had,
(Numb. xxi. 26. Josh. xiii. 25.) Israel was not concerned to
inquire into that, or answer for it. If the Ammonites had
lost these lands and their title to them, the children of Israel
were under no obligation to recover the possession for them.
Their business was to conquer for themselves, not for other
people. This is his first plea, “ Not guilty of the trespass.”
2. That they were so far from invading the property of any.
other nations than those of the devoted posterity of cursed
Canaan, (one of the branches of which the Amorites were,
Gen. x. 16.) that they would not so much as force a passage
through the country, either of the Edomites, the seed of Esau,
or of the Moabites, the seed of Lot, but even after a very
tedious march through the wilderness, with which they were
BEFORE CHRIST, 1143.
JUDGES, XI. Jephthah sends to the king of Ammon.
wº-
gadly tired, (v. 16.) when the king of Edom first, and after-
ward the king of Moab, denied them the courtesy of a way
through their country, (v. 17.) rather than give them any
offence or annoyance, weary as they were, they put themselves
to the further fatigue of compassing both the land of Edom
and that of Moab, and came not within the border of either,
v. 18. Note, Those that conduct themselves inoffensively,
may take the comfort of it, and plead it against those that
charge them with injustice and wrong doing. Our righteous-
smess will answer for us in time to come, (Gen. xxx. 33.) and will
put to silence the ignorance of foolish men, 1 Pet. ii. 15. -
3. That in that war in which they took this land out of the
hands of Sihon king of the Amorites, he was the aggressor,
and not they, v. 19, 20. They sent a humble petition to him,
for leave to go through his land, willing to give him any
security for their good behaviour in their march ; “Let us
pass (say they) writo my place, that is, to the land of Canaan;
that is the only place we call ours, and to which we are press-
ing forward, not designing a settlement here.” But Sihon
not only denied them this courtesy, as Edom and Moab had
done, (had he only done so, who knows but Israel might have
gone about some other way ?) but he mustered all his forces,
and fought against Israel; (v. 20.) not only shut them out of
his own land, but would have cut them off from the face of
the earth; (Numb. xxi. 23, 24.) aimed at nothing less than
their ruin, v. 20. Israel therefore, in their war with him,
stood in their own just and necessary defence, and therefore,
having routed his army, might justly, in further revenge of the
injury, seize his country as forfeited ; so Israel came to the
bossession of this country, and doubted not to make good their
title to it; and it is very unreasonable for the Ammonites to
question their title, for the Amorites were the inhabitants of
that country, and it was purely their land and their coasts
that the Israelites then made themselves masters of, v. 21.
4. He pleads a grant from the crown, and claims under that,
9. 23, 24. It was not Israel, they were fatigued with their
long march, and were not fit for action so soon; but it was
the Lord God of Israel, who is King of nations, whose the
earth is, and the fulness thereof, he it was, that dispossessed
the Amorites, and planted Israel in their room. God gave it
them by an express and particular conveyance, such as vested
the title in them, which they might make good against all the
World; (Deut. ii. 24.) I have given into thy hand Sihon and
his land; he gave it them, by giving them a complete victory
over the present occupants, notwithstanding the great disad-
vantages they were under: “Can you think that God gave it
us in such an extraordinary manner, with design that we
should return it to the Moabites or Ammonites again 3 No,
we put a higher value upon God’s favours, than to part with
them so easily.” To corroborate this plea, he urges him with
an argument ad hominem—directed to the man, Wilt not thout
possess that which Chemosh thy god giveth thee? He not only
appeals to the common resolutions of men, to hold their own
against all the world, but to the common religion of the
thations, which, they thought, obliged them to make much of
that which their gods gave them. Not that Jephthah thought
Chemosh a god, only he is thy god ; and the worshippers even
of those dunghill deities that could do neither good nor evil,
yet thought themselves beholden to them for all they had,
i(Hos. ii. 12. These are my rewards which my lovers have given
me: and see Judg. xvi. 24.) and make this a reason why they
would hold it fast, that their gods gave it them. “This thou
thinkest a good title, and shall not we ?” The Ammonites
had dispossessed those that dwelt in their land before them ;
they thought they did it by the help of Chemosh their god, but
really it was Jehovah, the God of Israel, that did it for them,
as is expressly said, Deut. ii. 19, 21. “Now,” says Jeph-
thah, ... we have as good a title to our country as you have to
yours.” Note, One instance of the honour and respect we
owe to God, as our God, is, rightly to possess that which he
‘gives us to possess, receive it from him, use it for him, keep it
for his sake, and part with it when he calls for it. He has
given it us to possess, not to enjoy. He himself only must be
enjoyed.
.5. He pleads prescription. (1.) Their title had not been
disputed when they first entered upon it, v. 25. “Barak,
who was then king of Moab, from whom the greatest part of
these lands had been taken by the Amorites, and who was
ingst concerned and best able to oppose us, if he had had any
thing to object against our settlement there, yet sat still, and
never offered to strive against Israel.” He knew that for his
own part he had fairly lost it to the Amorites, and was not
ºble to recover it, and could not but acknowledge that Israel
had fairly won it of the Amorites, and therefore all his care
was to Secure what was left, he never pretended a title to what
was lost. See Numb. xxi. 2, 3. “He then acquiesced in
God’s way of disposing kingdoms, and wilt not thou now **
(2.) Their possession had never yet been disturbed, v. 26.
He pleads that they had kept this country as their own, now
about three hundred years, and the Ammonites in all that
time had never attempted to take it from them, no, not when
they had it in their power to oppress them, ch. iii. 12, 13. So
that, supposing their title had not been clear at the first, (which
yet he had proved it was,) yet no continual claim being made
by so many descents, the entry of the children of Ammon,
without doubt, was barred for ever. A title so long unques-
tioned, shall be presumed unquestionable.
6. By these arguments Jephthah justifies himself and his
own cause; (v. 27.) “I have not sinned against thee in tak-
ing or keeping what I have no right to ; if I had, I would
instantly make restitution ;” and condemns the Ammonites,
“Thou doest me wrong to war against me, and must expect to
speed accordingly.” It seems to me an evidence that the
children of Israel, in the days of their prosperity and power,
(for some such days they had in the times of the Judges,) had
conducted themselves very inoffensively to all their neighbours,
and had not been vexatious, or oppressing to them, (either by
way of reprisal, or under colour of propagating their religion,)
that the king of the Ammonites, when he would seek an occa-
sion of quarrelling with them, was forced to look three hundred
years back for a pretence. It becomes the people of God thus
to be blameless and harmless, and without rebuke.
7. For the deciding of the controversy, he puts himself upon
God and his sword, and the king of Ammon joined issue with
him; (v. 27, 28.) The Lord the Judge be judge this day. With
this solemn reference of the matter to the J udge of heaven and
earth, he designs either to deter the Aminonites from proceed-
ing, and oblige them to retire, when they saw the right of the
cause was against them, or to justify himself in subduing them,
if they should go on. Note, War is an appeal to heaven, to
God the Judge of all, to whom the issues of it belong. If
doubtful rights be disputed, he is thereby requested to deter-
mine them: if manifest rights be invaded or denied, he is
thereby applied to for the vindicating of what is just, and the
punishing of wrong. As the sword of justice was made for
lawless and disobedient persons, (1 Tim. i. 9.) so was the
sword of war made for lawless and disobedient princes and
nations. In war therefore the eye must be ever up to God,
and it must always be thought a dangerous thing to desire or
expect that God should patronize unrighteousness.
Neither Jephthah's apology, nor his appeal, wrought upon
the king of the children of Ammon ; they had found the sweets
of the spoil of Israel, in the eighteen years wherein they had
oppressed them, (ch. x. 8.) and hoped now to make themselves
masters of the tree which they had so often enriched them-
selves with the fruit of. He hearkened not to the words of
Jephthah, his heart being hardened to his destruction.
29 Then the Spirit of the Lo RD came upon Jeph-
thah ; and he passed over Gilead and Manasseh,
and passed over Mizpeh of Gilead, and from Mizpeh
of Gilead he passed over unto the children of Am-
mon. 30 And Jephthah vowed a vow unto the
LORD, and said, If thou shalt without fail deliver
the children of Ammon into mine hands, 31 Then
it shall be, that whatsoever cometh forth of the doors
of my house to meet me, when I return in peace
from the children of Ammon, shall surely be the
LoRD’s, and I will offer it up for a burnt-offering.
32 So Jephthah passed over unto the children of
Ammon, to fight against them ; and the LORD deli–
vered them into his hands. 33 And he smote them
from Aroer, even till thou come to Minnith, even
twenty cities, and unto the plain of the vineyards,
with a very great slaughter. Thus the children of
Ammon were subdued before the children of Israel.
34 And Jephthah came to Mizpeh unto his house,
and, behold, his daughter came out to meet him with
timbrels and with dances; and she was his only
child: beside her he had neither son nor daughter.
35 And it came to pass, when he saw her, that he
rent his clothes, and said, Alas, my daughter I thou
hast brought me very low, and thou art one of them
that trouble me; for I have opened my mouth unto
the Lord, and I cannot go back. 36 And she said
629
BEFORE CHRIST, 1143.
Jephthah's victory and vow.
JUDGES, XI.
unto him, My father, if thou hast opened thy mouth
unto the Lord, do to me according to that which
hath proceeded out of thy mouth ; forasmuch as the
LoRD hath taken vengeance for thee of thine ene-
mies, even of the children of Ammon. 37 And she
said unto her father, Let this thing be done for me:
Let me alone two months, that I may go up and
down upon the mountains, and bewail my virginity,
I and my fellows. 38 And he said, Go. And he
sent her away for two months; and she went with
her companions, and bewailed her virginity upon the
mountains. 39 And it came to pass, at the end of
two months, that she returned unto her father, who
did with her according to his vow which he had vow-
ed: and she knew no man. And it was a custom in
Israel, 40 That the daughters of Israel went year-
ly to lament the daughter of Jephthah the Gileadite
four days in a year. -
We have here Jephthah triumphing in a glorious victory
but, as an allay to his joy, troubled and distressed by an un-
advised vow.
I. Jephthah’s victory was clear, and shines very bright,
both to his honour, and to the honour of God, his in pleading,
and God’s in owning a righteous cause.
1. God gave him an excellent spirit, and he used it bravely,
v. 29. Then, when it appeared by the people's unanimous
choice of him for their leader, that he had so clear a call to
engage, and by the obstimate deafness of the king of Ammon
to the proposals of accommodation, that he had so just a cause
to engage in, then the Spirit of the Lord came upon him, and
very much advanced his natural faculties, enduing him with
power from on high, and making him more bold and more wise
than ever he had been, and more fired with a holy zeal against
the enemies of his people. Hereby God confirmed him in his
office, and assured him of success in his undertaking. Thus
animated, he loses no time, but with an undaunted resolution
takes the field. Particular notice is taken of the way by which
he advanced toward the enemies’ camp, probably, because
the choice of it was an instance of that extraordinary direc-
tion with which the Spirit of the Lord had furnished him ; for
those who sincerely walk after the Spirit, shall be led forth the
right way.
2. God gave him eminent success, and he bravely improved
that too ; (v. 32.) The Lord delivered the Ammonites into his
hand, and so gave judgment upon the appeal in favour of the
righteous cause, and made those feel the force of war, that
would not yield to the force of reason, for he sits in the throne
i; right. Jephthah lost not the advantages given him,
ut pursued and completed his victory ; having routed their
forces in the field, he pursued them to their cities, where he
put to the sword all he found in arms, so as utterly to disable
them to give Israel any molestation, v. 33. But it does not
appear that he utterly destroyed the people, as Joshua had
done those of the devoted nations, or that he offered to make
himself master of the country, though their pretensions to the
land of Israel might have given him colour to do so, only he
took care that they should be effectually subdued. Though
others’ attempting wrong to us, will justify us in the defence
of our own right, yet it will not authorize us to do them
Wrong.
II. Jephthah's vow is dark, and much in the clouds. When
he was going out from his own house upon this hazardous
undertaking, in prayer to God for his presence with him, he
makes a secret but solemn vow, or religious promise to God,
that if God would graciously bring him back a conqueror,
whosoever, or whatsoever, should first come out of his house
to meet him, it should be devoted to God, and offered up for a
burnt-offering ; at his return, tidings of his victory coming
home before him, his own and only daughter meets him with
the seasonable expressions of joy ; this puts him into a great
confusion, but there was no remedy ; after she had taken some
time to lament her own infelicity, she cheerfully submitted to
the performance of his vow.
Now, 1. There are several good lessons to be learned out
of this story. (1.). That there may be remainders of distrust
and doubting even in the hearts of true and great believers.
Jephthah had reason enough to be confident of success,
especially when he found the Spirit of the Lord come upon him ;
and yet now that it comes to the settling, he seems to hesitate;
(p. 30.) . If thou shalt without fail deliver them into my hand,
then I will do so ** *" And perhaps the snare into which his
*
vow brought him, was designed to correct the weakness of his
faith; and a fond conceit he had, that he could not promise
himself a victory, unless he proffered sºmething considerable
to be given to God in lieu of it {2.) That yet it is very good,
when we are in the pursuit or expectation of any mercy, to
make vows to God of some instance of acceptable service to
him, not as a purchase of the favour we desire, but as an ex-
pression of our gratitude to him, and the deep sense we have
of our obligations to render according to the benefit done to us.
The matter of such a singular vow (Lev., xxvii. 2.) must be
something that has a plain and direct tendency, either to the
advancement of God’s glory, and the interests of his king-
dom among men, or to the furtherance of ourselves in his ser-
vice, and in that which is antecedently our duty; (3.) That
we have great need to be very cautious, and well-advised, in
the making of such vows, lest, by indulging a present emotion
even of pious zeal, we entangle our own consciences, involve
ourselves in perplexities, and are forced at last to say before
the angel that it was an error, Eccl. v.2–6. It is a snare to a man,
hastily to devour that which is holy, without due consideration.
(quid valeant humeri, quid ferre recusent—what we are able or
wnable to effect, ) and without inserting the needful provisos,
and limitations which might prevent the entanglement, and
then after vows to make the inquiry which should have been.
made before, Prov. xx. 25.
warning in this matter. See Deut. xxiii. 22. (4.) That what
we have solemnly vowed to God, we must conscientiously
perform, if it be possible and lawful, though it be ever so,
Let Jephthah's harm be our
difficult and grievous to us. Jephthah's sense of the power-
ful obligation of his vow must always be ours; (v. 35.) I have
opened my mouth unto the Lord in a solemn vow, and I cannot
go back ; that is, “I cannot recall the vow myself, it is too.
Iate, nor can any power on earth dispense with it, or give me.
up my bond. The thing was mine own, and in mine own
ower, (Acts v. 4.) but now it is not.” Vow and pay, Ps.
xxvi. 11. We deceive ourselves, if we think to mock God.
If we apply this to the consent we have solemnly given
in our sacramental vows to the covenant of grace, made with
poor sinners in Christ, what a powerful argument will it
be against the sins we have by those vows bound ourselves
out from, and what a strong inducement to the duties, we
have hereby bound ourselves up to, and what a ready answer
to every temptation “I have opened my mouth to the Lord,
and I cannot go back ; I must therefore go forward : I have
sworn, and I must, I will perform it. Let me not dare to
play fast and loose with God.” (5.) That it well becomes.
children, obediently and cheerfully to submit to their parents
in the Lord, and particularly to comply with their pious reso-
Hutions for the honour of God, and the keeping up of religion in
their families, though they be harsh and severe, as the Rechab-
ites, who for many generations religiously observed the com-
mands of. Jonadab their father in forbearing wine, and Jeph-
thah's daughter here, who, for the satisfying of her father's
conscience, and for the honour of God and her country, yielded
herself as one devoted ; (v. 36.) “Do to me according to that
which hath proceeded out of thy mouth ; I know I am dear to
thee, but am well content that God should be dearer.” The
father might disallow any vow made by the daughter, (Numb-
xxx. 5.) but the daughter could not disallow or disannul, no,
not such a vow as this, made by the father. This magnifies
the law of the fifth commandment. (6.) That our friends’
grievances should be our griefs. Where she went to bewaik
her hard fate, the virgins, her companions, joined with her
in her lamentations, v. 38. With those of her own sex and age.
she used to associate, who, no doubt, now that her father was.
of a sudden grown so great, expected, shortly after his return,
to dance at her wedding, but were heavily disappointed, when
they were called to retire to the mountains with her and share
in her griefs. Those are unworthy of the name of friends, that
will only rejoice with us, and not weep with us. 47.) That
heroic zeal for the honour of God and Israel, though allayed.
with infirmity and indiscretion, is worthy to be had in per-
petual remembrance. It well became the daughters of Israel
by an annual solemnity to preserve the honourable memory
of Jephthah's daughter, who made light even of her own life,
like a noble heroine, when God had taken vengeance of Israel’s.
enemies, v. 36. Such a rare instance of one that preferred
the public interest before life itself, was never to be forgotten.
Her sex forbad her to follow to the war, and so to expose her
life in battle, in lieu of which she hazards it much more (and
perhaps apprehended that she did so, having some intimation
of his vow, and did it designedly, for he tells her, (v. 35.)
Thou hast brought me very low) to grace his triumphs. So
transported was she with the victory as a common benefit, that
she was willing to be herself offered up as a thank-offering for
BEFORE CIIRIST, 1143.
JUDGES, XII. Ephraimites defeated by Jephthah. .*
it, and would think her life well bestowed when laid down on
So great an occasion. She thinks it an honour to die, not as
a sacrifice of atonement for the people's sins, (that honour was
reserved for Christ only,) but as a sacrifice of acknowledg.
ment for the people's mercies. (8.) Frem Jephthah’s con-
Cern on this occasion, we must learn not to think it strange if
the day of our triumphs in this world prove upon some ac-
count or other the day of our griefs, and therefore must rejoice.
with trembling ; we hope for a day of triumph hereafter which
will have no allay.
2. Yet there are some difficult questions that do arise upon
this story, which have very much employed the pens of learned
men ; I will say but little to them, because Mr. Poole has dis-
cussed them very fully in his English Annotations. .
(1.) It is hard to say what Jephthah did to his daughter in
performance of his vow. . [1..] Some think he only shut her up
for a nun, and that it being unlawful, according to one part of
his vow, (for they make it disjunctive,) to offer her up for a
burnt-offering, he thus, according to the other part, engaged
her to be the Lord's, that is, totally to sequester herself from all
the affairs of this life, and consequently from marriage, and to
employ herself wholly in the acts of devotion all her days.
That which countenances this opinion, is, that she is said to
bewail her virginity, (v. 37, 38.) and that she knew no man, v.
39. But if he sacrificed her, it was proper enough for her to
bewail, not her death, because that was intended to be for the
honour of God, and she would undergo it cheerfully, but that
unhappy circumstance of it, which made it more grievous to
her than any other, because she was her father's only child, in
whom he hoped his name and family would have been built
up ; that she was unmarried, and so left no issue to inherit her
father's honour and estate; therefore that is it that is particu-
larly taken notice of, (v. 34.) that beside her he had neither
son nor daughter. But that which makes me think Jephthah
did not go about thus to satisfy his vow, or evade it rather, is,
that we do not find any law, usage, or custom, in all the Old
Testament, which does in the least intimate that a single life
was any branch or article of religion, or that any person, man
or woman, was looked upon as the more holy, more the Lord’s,
or devoted to him, for living unmarried : it was no part of the
law, either of the priests, or of the Nazarites; Déborah and
Huldah, both prophetesses, are both of them particularly taken
notice of to be married women. Besides, had she only been
confined to a single life, she needed not to have desired these
two months to bewail it in, she had her whole life before her
to do that, if she saw cause. Nor needed she to take such a
sad leave of her companions: for they that are of that opinion,
understand what is said, (v. 40.) of their coming to talk with
her; as our margin reads it, four days in a year. Therefore,
#. It seems more probable that he offered her up for a sacri.
ce, according to the letter of his vow, misunderstanding that
law which spoke of pesons devoted by the curse of God, as if
it were to be applied to such as were devoted by men's vows;
(Lev. xxvii. 29.) None devoted shall be redeemed, but shall surely
be put to death; and wanting to be better informed of the
power the law gave him in this case to redeem her: Abra.
ham's attempt to offer up Isaac, perhaps encouraged him, and
made him think, if God would not accept this sacrifice which
he had vowed, he would send an angel to stay his hand, as he
did Abraham's ; if she came out designedly to be made a sacri.
fice, as who knows but she might, perhaps he thought that
would make the case plainer; Volenti non fit injuria—An
ºſtry cannot be done to a person when he himself consents to it.
He imagined, it may be, that where there was neither anger
nor malice, there was no murder, and that his good intention
would sanctify this bad action ; and since he had made such
a vow, he thought better to kill his daughter than break his
YoW, and let Providence bear the blame, that brought her
forth to meet him.'
(2.) But supposing that Jephthah did sacrifice his daughter,
the question is, whether he did well? [1] Some justify him in
it, and think, he did well, and as became one that preferred
the honour of God before that which was dearest to him in
this world. He is mentioned among the eminent believers,
whº by faith did great things, Heb. xi. 32. And this was one
of the great things he did ; it was done deliberately, and upon
two months’ consideration and consultation. Heisnever blamed
for it by any inspired writer. Though it highly exalts the
pººl authority, yet it cannot justify any in doing the like ;
e Was an extraordinary person, the Spirit of the Lord came
*pon him ; many circumstances, now unknown to us, might
make this altogether extraordinary, and justify it, yet not so
as that it might justify the like. Some learned men have made
this sacrifice a figure of Christ the great Sacrifice; he was of
wnspotted purity and innocency, as she a chaste virgin; he
was devoted to death by his Father, and so made a curse, or
an anathema, for us; he submitted himself, as she did, to his
Father's will—Not as I will, but as thou wilt. But, [2.] Most
condemn Jephthah ; he did ill to make so rash a vow, and
worse to perform it. He could not be bound by his vow to that
which God had forbidden by the letter of the sixth command-
ment, Thow shalt not kill. God had forbidden human sacri-
fices, so that it was (says Dr. Lightfoot) in effect a sacrifice to
Moloch. And, probably, the reason why it is left dubious by
the inspired penman, whether he sacrificed her or no, was,
that who did afterward offer their children, might not take any
encouragement from this instance. Concerning this, and
some other such passages in the sacred story, which learned men.
are in the dark, divided, and in doubt about, we need not much
amuse ourselves; what is necessary to our salvation, thanks
be to God, is plain enough.
HARP. XII.
In this chapter, we have, I. Jephthah's rencounter with the Ephraimites, and
the bloodshed on that unhappy occasion, (v. 1-6.) and the conclusion of
Jephthah's life and government, v. 7. II. A short account of three
other of the judges of Israel; Ibzan, (v. 8–10.) Elon, (v. 11, 12.) and
Abdon, v. 13–15.
1 A ND the men of Ephraim gathered themselves
A together, and went northward, and said unto
Jephthah, Wherefore passedst thou over to fight
against the children of Ammon, and didst not call
us to go with thee ? we will burn thine house upon
thee with fire. 2 And Jephthah said unto them, I
and my people were at great strife with the children
of Ammon ; and when I called you, ye delivered me
not out of their hands. 3 And when I saw that ye
delivered me not, I put my life in my hands, and
passed over against the children of Ammon, and the
LoRD delivered them into my hand : wherefore then
are ye come up unto me this day to fight against
me? 4 Then Jephthah gathered together all the
men of Gilead, and fought with Ephraim ; and the
men of Gilead smote Ephraim, because they said,
Ye Gileadites are fugitives of Ephraim among the
Ephraimites, and among the Manassites.
the Gileadites took the passages of Jordan before
the Ephraimites: and it was so, that when those
Ephraimites which were escaped, said, Let me go
over, that the men of Gilead said unto him, Art
thou an Ephraimite? If he said, Nay; 6 Then said
they unto him, Say now Shibboleth ; and he said
Sibboleth : for he could not frame to pronounce it
right. Then they took him, and slew him at the
passages of Jordan; and there fell at that time of
the Ephraimites forty and two thousand. 7 And
Jephthah judged Israel six years: then died Jeph-
thah the Gileadite, and was buried in one of the
cities of Gilead.
Here is, I. The unreasonable displeasure of the men of
Ephraim against Jephthah, because he had not called them
in to his assistance against the Ammonites, that they might
have shared in the triumphs and spoils, v. 1. Pride was at
the bottom of the quarrel ; only by that comes contention.
Proud men think all the honours lost, that go beside them-
selves, and then who can stand before envy 2. The Ephraimites
had the same quarrel with Gideon, (ch. viii. 1.) who was of
Manasseh on their side Jordan, as Jephthah was of Ma-
nasseh on the other side Jordan. Ephraim and Manasseh
were nearer akin than any other of the tribes, being both the
sons of Joseph, and yet they were more jealous one of another
than any other of the tribes. Jacob having crossed hands,
and given Ephraim the preference, looking as far forward as
the kingdom of the ten tribes, which Ephraim was the head
of, after the revolt from the house of David, that tribe, not
content with that honour in the promise, was displeased if
Manasseh had any honour done it in the mean time. It is
pity that kindred and relation, which should be an induce-
ment to love and peace, should be ever an oecasion (as it often
proves) of strife and discord. A brother offended is harder to
he won than a strong city, and their. contentions are as the bars of
a castle. The anger of the Ephraimites at Jephthah was, l:
Causeless and unjust. Why didst thou not call us to go with
thee? For a good reason, because they were the men of
Gilead that had made him their capº not the men of
l
5 And
\
- BEFoRE CHRIST, 1143.
The defeat of the Ephraimites.
JUDGES, XII.
Ephraim, so that he had no authority to call them. Had his
attempt miscarried for want of their help, they might justly
have blamed him for not desiring it. But when the work was
done, and done effectually, the Ammonites subdued, and ||
Israel delivered, there was no harm done though their hands
were not employed in it. 2. It was cruel and outrageous.
They got together in a tumultuous manner, went over Jordan
as far as Mizpeh in Gilead, where Jephthah lived, and no
less will satisfy their fury, but they will burn his house, and
him in it. Cursed be their anger, for it was fierce. Those
resentments that have the least reason for them, have com-
monly the most rage in them. Jephthah was now a conqueror
over the common enemies of Israel, and they should have
come to congratulate him, and return him the thanks of their
tribe for the good services he had done ; but we must not
think it strange if we receive ill from those from whom we de-
serve well. Jephthah was now a mourner for the calamity of
his family, upon his daughter's account, and they should have
come to condole and comfort him ; but barbarous men take a
pleasure in adding affliction to the afflicted. In this world,
the end of one trouble often proves the beginning of another;
nor must we ever boast as though we had put off the harness.
II. Jephthah's warm vindication of himself. He did not
endeavour to pacify them, as Gideon had done in the like case;
the Ephraimites were now more outrageous than they were
then, and Jephthah had not so much of a meek and quiet
spirit as Gideon had. Whether they would be pacified or no,
Jephthah takes care, - - -
1. To justify himself, v. 2, 3. He makes it out that they
had no cause to quarrel with him, for, (1.) It was not in pur-
suit of glory that he had engaged in this war, but for the
Recessary defence of his country, with which the children of
Ammon greatly strove. (2.) He had invited the Ephraimites
to come and join with him, though he neither needed them,
nor was under any obligation to pay that respect to them ;
but they had declined the service; I called you, and ye de-
livered me not out of their hands. Had that been true which
they charged him with, yet it had not been a just ground of
quarrel, but it seems it was false ; and, as the matter of fact
now appears, he had more cause to quarrel with them, for
deserting the common interests of Israel in a time of need. It
is no new thing for those who are themselves most culpable,
to be most clamorous in accusing the innocent. (3.) The en-
terprise was very hazardous, and they had more reason to pity
him, than to be angry with him ; I put my life in my hands;
that is, “exposed myself to the utmost peril in what I did,
having so small an army.” The honour they envied, was
bought dear enough, they needed not to grudge it him ; few of
them would have ventured so far for it. (4.) He does not
take the glory of the success to himself, (that had been invi-
dious,) but gives it all to God, “The Lord delivered them into
anime hand. If God was pleased so far to make use of me for
his glory, why should you be offended at that ? Have you
any reason to fight against me 2 Is not that in effect to fight
against God, in whose hand I have been only an unworthy
nstrument º’’ - -
2. When this just answer (though not so soft an answer as
Gideon's) did not prevail to turn away their wrath, he took
care both to defend himself from their fury, and to chastise
their insolence with the sword, by virtue of his authority as
Israel’s judge. -
(1.) The Ephraimites had not only quarrelled with Jeph-
$hah, but when his neighbours and friends appeared to take
his part, they had abused them, and given them foul language;
for I adhere to our translation, and so take it, v. 4. They
said in scorn, “Ye Gileadites that dwell here on the other
side Jordan, are but fugitives of Ephraim, the scum and dregs
of the tribes of Joseph, of which Ephraim is the chief, the
Refuse of the family, and are so accounted among the Ephraim-
ites, and among the Manassites. Who cares for you ? . All
your neighbours know what you are, no better than fugi-
tives and vagabonds, separated from your brethren, and driven
hither into a corner.” The Gileadites were as true Israelites
as any other, and at this time had signalized themselves, both
in the choice of Jephthah, and in the war with Ammon,
above all the families of Israel, and yet are most basely and
unjustly called fugitives. It is an ill thing to fasten names
or characters of reproach upon persons or countries, as is
common, especially upon those who lie under outward dis-
advantages: it often occasions quarrels that prove of ill con-
sequence, as it did here. See likewise what a mischievous
thing an abusive tongue is, that calls ill names, and gives
scurrilous language; it sets on fire the course of nature, and is
set on fire of hell, (Jam. iii.6.) and many a time cuts the throat
of him that *::: as it did here, Ps. lxiv. 8. If these
Ephraimites could have denied themselves the poor satisfac-
tion of calling the Gileadites fugitives, they might have pre-
vented a great deal of bloodshed, for grievous words stir up
anger, and who knows how great a matter a little of that fire
may kindle 3 - -
(2.) This affront raises the Gileadites’ blood, and the in-
dignity done to themselves, as well as to their captain, must
be revenged. [1..] They routed them in the field, v. 4. They
fought with Ephraim, and, Ephraim being but a rude un-
headed rabble, smote Ephraim, and put unem to flight. [2.]
They cut off their retreat, and so completed their revenge,
v. 5, 6. The Gileadites, who perhaps were better acquainted
with the passages of Jordan than the Ephraimites were, se-
cured them with strong guards, who were ordered to slay
every Ephraimite that offered to pass the river. Here was,
First, Cruelty enough in the destruction of thern. Sufficient
surely was the punishment which was inflicted by many ; when
they were routed in the field, there needed not this severity to
cut off all that escaped. Shall the sword devour for ever ?
Whether Jephthah is to be praised for this, I know not, per-
haps he saw it to be a piece of necessary justice. Secondly,
Cunning enough in the discovery of them. It seems the
Ephraimites, though they spoke the same language with other
Israelites, yet had got a custom in the dialect of their country
to pronounce the Hebrew letter Shin like Samech, and they
had so strangely used themselves to it, that they could not do
otherwise, no, not to save their lives. We learn to speak by
imitation ; they that first used s for sh, did it either because it
was shorter, or because it was finer, and their children liked
to speak like them, so that you might know an Ephraimite by
it ; as in England we know a west-country man, or a north-
country man, nay, perhaps a Shropshire man, and a Cheshire
man, by his pronunciation. Thou art a Galilean, and th
speech betrays thee. By this the Ephraimites were ãº.
If they took a man that they suspected to be an Ephraimite,
but he denied it, they bade him say Shibboleth ; but either he
could not, as our translation reads it, or he did not heed, or
frame, or direct himself, as some read, to pronounce it right,
but said Sibboleth, and so was known to be an Ephraimite,
and was slain immediately. Shibboleth signifies a river or
stream ; “Ask leave to go over Shibboleth, the river.” Those
that were thus cut off, made up the whole number of slaugh-
tered Ephraimites forty-two thousand, v. 6. Thus another
mutiny of that angry tribe was prevented.
Now let us observe the righteousness of God in the punish-
ment of these proud and passionate Ephraimites, which in
several instances answered to their sin. 1. They were proud
of the honour of their tribe, gloried in this, that they were
Ephraimites: but how soon are they brought to be ashamed
or afraid to own their country ! Art thow an Ephraimite 2 No,
now rather of any tribe than that. 2. They had gone in a
rage over Jordan to burn Jephthah's house with fire, but now
they come back to Jordan as sneakingly as they had passed it
furiously, and were cut off from ever returning to their own
houses. 3. They had upbraided the Gileadites with the infe-
licity of their country, lying at such a distance; and now they
suffer by an infirmity peculiar to their own country, in not
being able to pronounce Shibboleth. 4. They had called the
Gileadites, unjustly, fugitives, and now they are really and in
good earnest become fugitives themselves; and in the He-
brew, the same word (v. 5.) is used of the Ephraimites that
escaped, or that fled, which they had used in scorn of the
Gileadites, calling them fugitives; he that rolls the stone of
reproach unjustly upon another, let him expect that it will
justly return upon himself.
astly, Here is the end of Jephthah's government. He
judged Israel but six years, and then died, v. 7. Perhaps the
death of his daughter sunk him so, that he never looked up
after, but it shortened his days, and he went to his grave
mourning. -
8 And after him Ibzan of Beth-lehem judged IS-
rael. 9 And he had thirty sons, and thirty daugh-
ters, whom he sent abroad, and took in thirty
daughters from abroad for his sons: and he judged
Israel seven years. 10. Then died Ibzan, and was
buried at Beth-lehem. 11 And after him Elon a
Zebulonite judged Israel; and he judged Israel ten
years. 12 And Elon the Zebulonite died, and was
buried in Aijalon, in the country of Zebulun. 13
And after him Abdon, the son of Hillel a Pirathon-
ite, judged Israel. 14 And he had forty sons, and
thirty nephews, that rode on threescore and ten aşş-
BEFoEE CHRIST, 1112.
The birth of Samson predicted.
JUDGES, XIII.
*
colts: and he judged Israel eight years. 15 And
Abdon, the son of Hillel the Pirathonite, died, and
was buried in Pirathon, in the land of Ephraim, in
the mount of the Amalekites.
We have here a short account of the short reigns of three
more of the judges of Israel ; the first of which governed but
seven years, the second ten, and the third eight. For the
transgression of a land, many are the princes thereof, many in a
short time, successively, Prov. xxviii. 2. Good men being
removed in the beginning of their usefulness, and by the time
they had applied themselves to their business,
I. Ibzan of Bethlehem ; most probably, Bethlehem of Ju-
dah, David’s city, not that in Zebulun, which is only men-
tioned once, Josh. xix. 15. He ruled but seven years, but by
the number of his children, and his disposing of them all in
marriage himself, it appears that he lived long, and, probably,
the great increase of his family, and the numerous alliances
he made, added to his personal merits, made him the more fit to
be either chosen by the people, as Jephthah was, or called of
God immediately, as Gideon was, to be Israel’s judge, to kee
up and carry on the work of God among them. That whic
is remarkable concerzing him is, his children. 1. That he
had many children, sixty in all, a quiver full of these arrows.
Thus was Bethlehem of old famous for increase, the very city
where He was to be born, whose spiritual seed should be as the
stars of heaven. 2. That he had an equal number of each sex,
thirty sons and thirty daughters, a thing which does not often
happen in the same family, yet, in the great family of man-
kind, he that first made two, male and female, by his wise
providence, preserves a succession of both in some sort of
equality, as far as is requisite to the keeping up of the genera-
tions of men upon earth. 3. That he took care to marry them
all ; his daughters he sent abroad, et maritis dedit, so the vul-
gar Latin adds, he provided husbands for them ; and as it were
in exchange, and both ways strengthening his interest, he
took in thirty daughters from abroad for his sons. The Jews
say, Every father owes three things to his son, to teach him to
read the law, give him a trade, and get him a wife. What a
gifference was there between Ibzan’s family, and that of his
immediate predecessor, Jephthah I Ibzan has sixty children,
and all married, Jephthah but one, a daughter, that dies or
lives unmarried. Some are increased, others are diminished ;
both are the Lord’s doing.
II. Elon of Zebulun, in the north of Canaan, was next
raised up to preside in public affairs, to administer justice,
and to reform abuses; ten years he continued a blessing to
Israel, and then died, v. 11, 12. Dr. Lightfoot computes, that
in the beginning of his time, the forty years’ oppression by
the Philistines began, (spoken of, ch. xiii. 1.) and about that
time Samson was born. Probably, his residence being in the
north, the Philistines who bordered upon the southern parts
; Canaan took the opportunity of making incursions upon
them.
III. Abūon, of the tribe of Ephraim, succeeded, and in him
that illustrious tribe begins to recover in reputation, having
not afforded any person of note since Joshua , for Abimelech
the Shechemite was rather a scandal to it. This Abdon was
famous for the multitude of his offspring; (v. 14.) he had
forty sons and thirty grandsons, all which he lived to see
grown up ; and they rode on seventy ass-colts, either as
judges and officers, or as gentlemen and persons of distinction.
It was a satisfaction to him thus to see his children's children,
but it is feared he did not see peace upon Israel, for by this
time the Philistines had begun to break in upon them.
Concerning this, and the rest of these judges that have ever
so short an account given of them, yet notice is taken where
they were buried; (v. 7, 10, 12, 15.) perhaps, because the in-
scriptions upon their monuments (for such were anciently
used, 2 Kings xxiii. 17.) would serve for the confirmation and
enlargement of their story, and might be consulted by such as
desired further information concerning them. St. Peter hav-
ing occasion to speak of David, says, His sepulchre is with us
wnto this day, Acts ii. 29. Or it is intended for the honour of
the places where they laid their bones; but may be improved
for the lessening of our esteem of all worldly glory, which
death and the grave will stain the pride of. These judges that
were as gods to Israel, died like men, and all their honour was
laid in the dust.
It is very strange, that in the history of all these judges, some
of whose actions are very particularly related, there is not so
much as once mention made of the high priest, or any other
priest or Levite, appearing either for counsel or action in any
public affair, from Phinehas, (ch. xx. 28.) to Eli, which may
well be computed two hundred and fifty years; only the names
Vol. I. - 4 M
of the high priests at that time are preserved, 1 Chron. vi. 4–
7. and Ezra vii. 3—5. How can this strange obscurity of that
priesthood for so long a time, now in the beginning of its days,
agree with that mighty splendour with which it was intrº.
duced, and the figure which the institution of it makes in the law
of Moses Surely it intimates, that the institution was chiefly
intended to be typical, and that the great benefits that seemed
to be promised by it, were to be chiefly looked for in its anti-
type, the everlasting priesthood of our Lord Jesus, in compa-
rison of the excelling glory of which, that priesthood had no
glory, 2 Cor. iii. 10. -
CHAP. XIII.
At this chapter begins the story of Samson, the last of the judges of Israel,
whose story is recorded in this book, and next before Eli. The passages
related concerning him, are, from first to last, very surprising and un-
common. The figure he makes in this history, is really great, and yet
vastly different from that of his predecessors. We never find him at the
head either % a court or of an army, never upon the throne of judgment,
or in the field of battle, yet, in his own proper person, a great patriot of
his country, and a terrible scourge and check to its enemies and oppress-
ors ; he was an eminent believer, (Heb. xi. 32.) and a glorious type of
Him who with his own arm wrought salvation. The history of the rest
of the judges commences from their advancement to that station, but
Samson's begins with his birth, nay with his conception, and no less than
an angel from heaven ushers him into the world, as a pattern of what
should be afterward done to John Baptist, and Christ. This is related
in this chapter, I. The occasion of raising up this deliverer was the
oppression of Israel by the Philistines, v. I., II. His birth is foretold
by an angel to his mother, v. 2–5. III. She relates it to his father, v.
6, 7. IP. They both together have it again from the angel, (v. 8–14.)
whom they treat with respect, (v. 15–18.) and who, to their great amaze-
ment, discovers what he was, at parting; v. 19—23. VI. Samson is
born, v. 24, 25.
1 ND the children of Israel did evil again in
the sight of the LoRD ; and the Lo RD de-
livered them into the hand of the Philistines forty
years. 2 And there was a certain man of Zorah, of
the family of the Danites, whose name was Manoah ;
and his wife was barren, and bare not. 3 And the
angel of the Lo Ro appeared unto the woman and
said unto her, Behold now, thou art barren, and
bearest not: but thou shalt conceive, and bear a Son.
4 Now therefore beware, I pray thee and drink not
wine, nor strong drink, and eat not any unclean
thing ; 5 For, lo, thou shalt conceive, and bear a
son ; and no razor shall come on his head : for the
child shall be a Nazarite unto God from the womb;
and he shall begin to deliver Israel out of the hand
of the Philistines. 6 Then the woman came, and
told her husband, saying, A man of God came unto
me, and his countenance was like the countenance
of an angel of God, very terrible; but I asked him
not whence he was, neither, told he me his name. 7
But he said unto me, Behold, thou shalt conceive,
and bear a son ; and now drink no wine nor strong
drink, neither eat any unclean thing : for the child
shall be a Nazarite to God from the womb to the
day of his death. - -
The first verse gives us a short account, such as we nave too
often met with already, of the great distress that Israel was in,
which gave occasion for the raising up of a deliverer. They
did evil, as they had done, in the sight of the Lord, and then
God delivered them, as he had done, into the hands of their
enemies. If there had been no sin, there had needed no
Saviour; but sin was suffered to abound, that grace might
much more abound. The enemies God now sold them to,
were the Philistines, their next neighbours, that lay within
them, the first and chief of the nations which were devoted to
, destruction ; but which God left to prove them, (ch. iii. 1, 3.)
the five lords of the Philistines, an inconsiderable people, in
comparison with Israel, (they had but five cities of any note,)
and yet when God made use of them as the staff in his hand,
they were very oppressive and vexatious. And this trouble
lasted longer than any yet, it continued forty years, though,
probably, not always alike violent.
When Israel was in this distress, Samson was born ; and
here we have his birth foretold by an angel. Observe,
I. His extraction. He was of the tribe of Dan, v. 2., Dan
signifies a judge or judgment, Gen. xxx. 6. And, probably,
it was with an eye to Samson, that dying Jacob foretold, Dan
shall judge his people, that is, “he shall produce a judge for
his people, though one of the sons of thººdmaids, aS OICr
sº
BEFoſte CHRIST, 1161.
The birth of Samson predicted.
JUDGES, XIII.
as well as any one, of the tribes of Israel,” Gen. xlix. 16.
The lot of the tribe of Dan lay next to the country of the
Philistines, and therefore one of that tribe was most fit to be
made a bridle upon them. His parents had been long child-
less. . Many eminent persons were born of mothers that had
been kept a great while in the want of the blessing of children 5
as Isaac, Joseph, Samuel, and John Baptist, that the mercy
might be the more acceptable when it did come. Sing, O
{arren, thou that didst not bear, Isa. liv. 1. Note, Mercies
long waited for, often prove signal mercies, and it is made to
appear that they were worth waiting for, and by them others
may be encouraged to continue their hope in God’s mercy.
II. The glad tidings brought to his mother, that she should
have a son. The messenger was an angel of the Lord, (v. 3.)
Yet appearing as a man, with the aspect and garb of a prophet,
or man of God. And this angel (as the learned Bishop Patrick
supposes, on v. 18.) was the Lord himself, that is, the Word
ºf the Lord, who was to be the Messiah, for his name is called
Wºnderful, (p. 18.) and Jehovah, v. 19. The great Redeemer
did in a particular manner concern himself about this typical
redeemer. It was not so much for the sake of Manoah and
his wife, obscure Danites, that this extraordinary message was
sent, but for Israel’s sake, whose deliverer he was to be ; and
not only so, his services to Israel not seeming to answer to the
grandeur of his entry, but for the Messiah's sake, whose type
he was to be, and whose birth must be foretold by an angel,
as his was. . -
The angel, in the message he delivers, 1. Takes notice of
her affliction, Behold now, thou art barren, and bearest not.
From hence she might gather he was a prophet, that, though
a stranger to her, and one she had never seen before, yet he
knew this to be her grievance. He tells her of it, not to up-
braid her with it, but because perhaps at this time she was
actually thinking of this affliction, and bemoaning herself as
one written childless. God often sends in comfort to his
people very seasonably, when they feel inost from their trou-
bles. “Now thou art barren, but thou shalt not be always so,”
as she feared, “nor long so.” 2. He assures her that she
should conceive and bear a son, (v. 3.) and repeats it, v. 5. To
show the power of a divine word, the strongest man that ever
Was, was a child of promise, as Isaac, born by force and virtue
%a promise, and faith in that promise, Heb. xi. 11. Gal. iv.
3 son by providence, but Samson was by promise, because a
figure of the promised Seed, so long expected by the faith of
the Qld-Testament saints. 3. He appoints that the child
should be a Nazarite from his birth, and therefore that the
mother should be subject to the law of the Nazarites, (though
not under the vow of a Nazarite,) and should drink no wine or
strong drink, so long as this child was to have his nourishment
from her, either in the womb or at the breast, v.4, 5. Observe,
This deliverer of Israel must be in thestrictest manner devoted
tº God, and an example of holiness. It is spoken of as a
kindness to the people, that God raised up of their young men
for Nazarites, Amos ii. 11. Other judges had corrected their
apostasies from God, but Samson must appear as one, more
than any of them, consecrated to God; and notwithstanding
what we read of his faults, we have reason to think, that being
a Nazarite of God’s making, he did, in the course of his con:
Versation, exemplify, not only the ceremony, but the sub-
stance, of that separation to the Lord, in which the Nazarite-
ship did consist, Numb. vi. 2. Those that would save others,
must by singular piety distinguish themselves. Samuel, who
garried on Israel’s deliverance from the Philistines, was a
Nazarite by his mother's vow, (1 Sam. i. 11.) as Samson by-
the divine appointment. The mother of this deliverer must
therefore deny herself, and not eat any unclean thing ; what
was lawful at another time, was now to be forborne. As the
promise tried her faith, so this precept tried her obedience;
for God requires both from those on whom he will bestow his
favours. Women with child ought conscientiously to avoid
Whatever they have reason to think will be anyway prejudicial
to the health or good, constitution of the fruit of their body.
And perhaps Samson's mother was to refrain from wine and
štrong drink, not only because he was designed for a Nazarite,
but because he was designed for a man of great strength,
which his mother's temperance would contribute to. 4. He
foretells the service which this child should do to his country,
He shall begin to deliver Israel. Note, It is very desirable that
our children may be not only devoted entirely to God them.
selves, but instrumental for the good of others, and the service
of their generation ; not recluses, candles under a bushel, but
gº a candlestick. Observe, He shall begin to deliver Israel.
This intimated that the oppression of the Philistines should
last long for *::: deliverance from it should not so much
Many a woman, after having been long barren, has borne
as begin, not one step be taken towards it, till this child, which
was now unborn, should be grown up to a capacity of begin-
ning it. And yet he must not complete the deliverance
neither, he shall only begin to deliver Israel, which intimates
that the trouble should still be prolonged ; God chooses to
carry on his work gradually, and by several hands. One lays
the foundation of a good work, another builds, and perhaps a
third brings forth the top-stone.
Now herein Samson was a type of Christ. (1.) As a Naza-
rite to God, a Nazarite from the womb. For though our Lord
Jesus was not a Nazarite himself, yet he was typified by the
Nazarites, as being perfectly pure from all sin, not so much as
conceived in it, and entirely devoted to his Father's honour.
Of the Jewish church, as concerning the flesh, Christ came, be-
cause to them pertained the promise of him, Rom. ix. 4, 5. By
virtue of that promise, he long lay as it were in the womb of
that church, which for many ages was pregnant of him, and
therefore, like Samson’s mother, during that pregnancy, was
made a holy nation and a peculiar people, and strictly forbid-
den to touch any unclean thing for his sake, who in the fulness.
of time was to come from them. (2.) As a deliverer of Israel;
for he is Jesus a Saviour, who saves his people from their sins.
Dut with this difference : Samson did only begin to deliver
Israel, David was afterward raised up to complete the destruc-
tion of the Philistines; but our Lord Jesus is both Samson
and David too; both the Author and Finisher of our faith. .
III. The report which Manoah’s wife, in a transport of joy,
brings in all haste to her husband, of this surprising message,
v. 6, 7. The glad tidings were brought her when she was
alone, perhaps religiously employed in meditation or prayer;
but she could not, she would not, conceal it from her husband,
but gives him an account, - --
1. Of the messenger. It was a man of God, v. 6. His
countenance she could describe; it was very awful, he had
such a majesty in his looks, such a sparkling eye, such a shin-
ing face, so powerfully commanding reverence and respect,
that, according to the idea she had of an angel, he had the
very countenance of one. But his name she can give no ac-
count of, nor to what tribe or city of Israel he belonged, for he
did not think fit to tell her, and, for her part, the very'sight of
him struck such an awe upon her, that she durst not ask him.
She was abundantly satisfied that he was a servant of God, his
person and message she thought carried their own evidence
along with them, and she inquired no further.
2. Of the message. She gives him a particular account both
of the promise and of the precept, (v. 7.) that he also might
believe the promise, and might on all occasions be monitor to
her to observe the precept. Thus should yoke-fellows com-
municate to each other their experiences of communion with
God, and their improvements in acquaintance with him, that
they may be helpful to each other in the way that is called holy.
8 Then Manoah entreated the LoRD, and said, O
my Lord, let the man of God, which thou didst send
come again unto us, and teach us what we shall do.
unto the child that shall be born. 9 And God
hearkened to the voice of Manoah ; and the angel of
God came again unto the woman as she sat in the
field: but Manoah her husband was not with her.
10 And the woman made haste, and ran, and
shewed her husband, and said unto him, Behold,
the man hath appeared unto me, that came unto me
the other day. 11 And Manoah arose, and went
after his wife, and came to the man; and said unto
him, Art thou the man that spakest unto the woman 2
And he said, I am. 12 And Manoah..said, Now let
thy words come to pass: how shall we order the
child 2 and how shall we do unto him 2 13 And the
angel of the Lord said unto Manoah, Of all that I
said unto the woman let her beware. 14 She may
not eat of any thing that cometh of the vine, neither
let her drink wine or strong drink, nor eat any un-
clean thing: all that I commanded her let her ob-
Serve. -
We have here an account of a second visit, which the ange}
of God made to Manoah and his wife. &
I. Manoah earnestly prayed for it, p. 8. He was not incre-
âulous of the story his wife toid him ; he knew she was a virtu-
ous woman, and therefore the heart of her husband doth safely
trust in her ; he knew she would not go about to impose upon
him. much less was he, as Josephus unworthily represents
13FFORE CHRIST, 1161.
The Birth of Samson predicted."
J UE) G.E.S. XIII.
him, jealous of his wife's conversation with this stranger : but
1. He takes it for granted, that this child of promise should in
due time be given them, and speaks without hesitation of the
child that shall be born. There was not found so great faith,
mo not in Zechariah, a priest, them in waiting at the altar of
the Lord, and to whom the angel himself appeared, as was in
this homest Danite. Things hidden from the wise and pru-
dent, who value themselves upon the micemess of their inquiries,
are often revealed unto babes, who know how to prize God’s
gifts, and to take God’s word. Blessed are they that have
??ot seen, and yet, as Manoah here, have believed. 2. All his
care is, What they should do to the child that should be born.
Note, Good men are more solicitous and desirous to know
the duty that is to be.dome by them, than to know the events |
(v. 13, 14.) Of all that I forbade let her beware.
I commanded her let her observe.
that shall be concerning them ; for duty is ours, events are
God’s. Solomon inquires concerning what the good men
should do, not the good they should have, Eccl. ii. 3. 3. He
therefore prays to God to send the same blessed messenger
again to give them further instructions concerning the man-
agement of this Nazarite, fearing lest his wife’s joy for the
promise might have made her forget some part of the precept,
in which he was desirous to be fully informed, and lie under
no mistake. “Lord, let the man of God come again ºtºto
28, for we desire to be better acquainted with him.” Note,
Those that have heard from heaven, cannot but wish to hear
§. from thence, again and again to meet with the name of
> 0(1.
to find out this man of God, but seeks him upon his knees,
prays to God to send him, and, thus seeking, finds him.
Would we have God's messengers, the ministers of his gos-
pel, to bring a word proper for us, and for our instruction ?
ſº the Lord to send them to us to teach us, Rom. xv.
0, 32. * - *
II. God graciously granted it; (v. 9.) God hearkened to the
voice of Manoah. Note, God will not fail some way or other
to guide those by his counsel, that are sincerely desirous to
know their duty, and apply themselves to him to teach them,
Ps. xxv. 8, 9. - -
... 1. The angel appears the second time also to the wife, when
She was sitting alone, probably tending the flocks, or other-
wise well employed in the field where she was retired ; soli-
tude is often a good opportunity of communion with God;
good people have thought themselves never less alone than:
when alone, if God be with them.
2. She goes in all haste to call her husband, doubtless,
humbly beseeching the stay of this blessed messenger, till she
‘returned, and her husband with her, v. 10, 11. She did not
desire him to go with her to her husband, but will fetch her
husband to him. Those that would meet with God, must at-
tend there where he is pleased to manifest himself. “Oh,”
says she, overjoyed, “my dear love, thy prayers are answered,
yonder is the man of God come to make us another visit; he
that came the othér day;” or, as some read it, this day for
other is not in the original, and it is probable enough that both
these visits were the same day, and at the same place, and that
the Second time she sat expecting him. The man of God is
Very willing she should call her husband, John iv. 16. Those
that have got acquaintance with the things of God them-
Selves, should invite others to the same acquaintance, John i.
45, 46. Manoah is not disgusted that the angel did not this
Second time appear to him, but very willingly goes after his
wife to the man of God. To atone (as it were) for the first
fatal miscarriage, when Eve earnestly pressed Adam to that
Which was evil, and he too easily yielded to her, let yoke-
fellows excite one another to love and follow goods works; and
if the wife will lead, let not the husband think it any dispa-
ragement to him, to follow her in that which is virtuous and
praise-worthy. -
, 8. Manoah being come to the angel, and satisfied by him
that he was the same that had appeared to his wife, does, with
all humility, (1.) Welcome the promise; (v. 12.) Now let thy
words come to pass; this was the language, not only of his
desire, but of his faith, like that of the blessed virgin, (Luke
i. 38.) “Be it according to thy word. Lord, I lay hold on
what thou hast said, and depend upon it; let it come to pass.”
(2.) Beg that the prescriptions given might be repeated; How
shall we order the child?" The directions were given to his wife,
but he looks upon himself as concerned to assist her in the care-
ful management of this promised seed, according to order; for
the utmost care of both the parents, and their constant joint
endeavour, are little enough to be engaged for the good order-
ing of children that are devoted to God, and to be brought
up for him. Let not one devolve it on the other, but both do
their best. Observe from Manoah's inquiry, [1..] In general,
that when God is pleased to bestow any mercy upon us, our
which borders upon sim, or leads to it.
child of a Nazarite, she must not eat any ºn clear thing ; so
Observe, He does not go, or send his servants abroad,
great care must be how to use it well, and as we ought, because
it is them only a mercy indeed, when it is rightly managed.
God has given us bodies, Souls, estates; how shall we order
them, that we may answer the intent of the donor, and give a
good account of them? [2.] In particular, those to whom
God has given children, must be very careful how they order
them, and what they do unto them, that they may drive out
the foolishmess that is bound up in their hearts, from their
minds and manners well betimes, and train them in the way
wherein they shall go. Herein pious parents will beg divine
assistance. “Lord, teach us how we may order our chil-
. that they may be Nazarites, and living sacrifices to
thee.”
4. The angel repeats the directions he had before given;
And all that
Note, There is need of a
great deal both of caution and observation, for the right order-
ing both of ourselves and of our children. Beware, and observe;
take heed not only of drinking wine or strong drink, but of
eating any thing that cometh of the vine. Those that would
preserve themselves pure, must keep at a distance from that
When she was with
those in whom Christ is formed must carefully cleanse them-
selves from all filthiness of flesh and Spirit, and do nothing to
the prejudice of that new man.
15 And Manoah said unto the angel of the LORD,
I pray thee, let us detain thee until we shall have made
ready a kid for thee. 16 And the angel of the LoRD
said unto Manoah, Though thou detain me, I will
not eat of thy bread: and if thou wilt offer a burnt-
offering, thou must offer it unto the TORD : for
Manoah knew not that he was an angel of the
LORD. 17 And Manoah said unto the angel of the
LORD, What is thy name, that, when thy sayings
come to pass, we may do thee honour P 18 And the
angel of the LORD said unto him, Why askest
thou thus after my name, seeing, it is secret? 19
So Manoah took a kid, with a meat-offering, and
offered it upon a rock unto the LORD : and the
angel did wondrously; and Manoah and his wife
looked on. 20 For it came to pass, when the flame
went up toward heaven from off the altar, that the
angel of the LORD ascended in the flame of the
altar: and Manoah and his wife looked on it, and
fell on their faces to the ground. 21 (But the
angel of the LORD did no more appear to Manoah
and to his wife.) Then Manoah knew that he was an
angel of the LoRD, 22 And Manoah said unto his
wife, We shall surely die, because we have seen
God. 23 But his wife said unto him, If the LORD
were pleased to kill us, he would not have received
a burnt-offering and a meat-offering at our hands;
neither would he have showed us all these things,
nor would, as at this time, have told us such things
as these.
We have here an account, I. Of what further passed be-
tween Manoah and the angel at this interview. It was in
kindness to him that while the angel was with him, it was
concealed from him that it was an angel ; for had he known
it, it would have been such a terror to him, that he durst not
have conversed with him as he did; (v. 16.) He knew not that
he was an angel. So Christ was in the world, and the world
Ånew him not. Verily, thou art a God that hidest thyself.
We could not bear the sight of the divine glory unvailed. God
having determined to speak to us by men like ourselves, pro-
phets and ministers, even when he spake by his angels, or by
his Son, they appeared in the likeness of men, and were taken
but for men of God.
Now, 1. The angel declined to accept his treat, and appoint-
ed him to turn it into a sacrifice. Manoah, being desirous to
show some token of respect and gratitude to this venerable
stranger who had brought them these glad tidings, begged he
would take some refreshment with him; (v. 15.) “We will
soon make ready a kid for thee.” They that welcome the
message, will be kind to the messengers for his sake that sends
them, 1 Thess. v. 13. But the angel told him, (v. 16.) he
would not eat of his bread, any more than he would of
Gideon's but, as there, directed him to offer it to God, ch.
635
BErone CHRIST, 1112.
The birth of Samson predicted.
JUDGES, XIII.
wi. 20, 21. Angels need not meat or drink; but the glorifying
of God is their meat and drink, and it was Christ's, John iv.
34. And we in some measure do the will of God as they do
it, if, though we cannot live without meat and drink, yet we
eat and drink to the glory of God, and so turn even our com-
mon meals into sacrifices.
2. The angel declined telling him his name, and would not
so far gratify his curiosity. Manoah desired to know his name,
(v. 17.) and of what tribe he was, not as if he doubted the
truth of his message, but that they might return his visit, and
be better acquainted with him. It is good to increase and
improve our acquaintance with good men and good ministers:
and he has a further design, “ That when thy sayings come to
pass we may do thee honowr, celebrate thee as a true prophet,
and recommend others to thee for divine instruction ; that we
may call the child that shall be born, after thy name, and so
do thee honour; or that we may send thee a present, honour-
ing one whom God has honoured.” But the angel denies his
request with something of a check to his curiosity, (v. 18.)
Why askest thou thus after my name 2 Jacob himself could not
prevail for this favour, Gen. xxxii. 29. Note, We have not
what we ask, when we ask we know not what. Manoah’s
request was honestly meant, and yet was denied. God told
Moses his name, (Exod. iii. 13, 14.) because there was a par-
ticular occasion for his knowing it; but here there was no
occasion. What Manoah asked for instruction in his duty, he
was readily told ; (v. 12, 13.) but what he asked to gratify his
curiosity, was denied. God has in his word given us full
irections concerning our duty, but never designed to answer
all the inquiries of a speculative head. He gives him a reason
*or his refusal, “It is secret.” The names of angels were not
as yet revealed, to prevent the idolizing of them : after the
captivity, when the church was cured of idolatry, angels made
themselves known to Daniel by their names, Michael, and
Gabriel; and to Zacharias the angel told his name unasked,
(Luke i. 19.) I am Gabriel. But here it is secret, or it is
aponderful, too wonderful for us. One of Christ's names is
Wonderful, Isa. ix. 6. His name was long a secret, but by
the gospel it is brought to light, Jesus a Saviour. Manoah
must not ask, because he must not know. Note, (1.) There
are secret things which belong not to us, and which we must
content ourselves to be in the dark about, while we are here
in this world. (2.) We must therefore never indulge a vain
curiosity in our inquiries concerning these things, Col. ii. 18.
Nescire velle awaº Magister maarimus docere non vult, erudita
inscitia est—To be willingly ignorant of those things which own
great Master refuses to teach us, is to be at once ignorant and
$0?.S8,
. 3. The angel assisted and owned their sacrifice, and at part-
ing gave them to understand who he was. He had directed
them to offer their burnt-offering to the Lord, v. 16. Praises
offered up to God, are the most acceptable entertainment of
the angels; see Rev. xxii. 9. Worship God. And Manoah,
having so good a warrant, though he was no priest, and had
no altar, turned his meat into a meat-offering, and offered it
ºupon a rock to the Lord ; (v. 19.) that is, he brought and laid
it to be offered ; “Lord, here it is, do what thou pleasest with
it.” Thus we must bring our hearts to God as living sacri-
fices, and submit them to the operation of his Spirit. All
things being now ready, (1.) The angel did wondrously, for
his name was Wonderful. Probably, the wonder he did, was
the same with what he had done for Gideon, he made fire to
come either down from heaven, or up out of the rock, to con-
sume the sacrifice. (2.) He ascended up toward heaven in
the flame of the sacrifice, v. 20. By this it appeared that he
Was not, as they thought, a mere man, but a messenger imme-
diately from heaven; thence certainly he descended, for thither
he ascended, John iii. 13; vi. 62. This signified God’s accept-
ance of the offering, and intimates to what we owe the accept-
ance of all our offerings, even to the mediation of the Angel of the
Covenant, that other Angel, who puts much incense to the prayers
of Saints, and so offers them before the throne, Rev. viii. 3.
Prayer is the ascent of the soul to God. But it is Christ in
the heart by faith, that makes it an offering of a sweet-smelling
savour: without him, our services are offensive smoke, but in
him, acceptable flame. We may apply it to Christ's sacrifice
of himself for us; he ascended in the flame of his own offer-
ing, for by his own blood he entered in once into the holy place,
Heb. ix. 12. While the angel did this, it is twice said, (v. 19,
20.) that Manoah and his wife looked on. This is a proof of
the miracle, the matter of fact was true, for out of the mouth
of these two eye-witnesses the report of it is established. The
angel did all that was done in the sacrifice, they did but look
on ; yet doubtless when the angel ascended toward heaven,
their hearts ascen; with him in thanksgiving for the promise
for us.
which came from thence, and in expectation of the perform-
ance to come from thence too. Yet when the angel is ascended,
they dare not, as those that were the witnesses of Christ's
ascension, stand gazing up into heaven, but in holy fear and
reverence they fell on heir faces to the ground. And now,
[1..] They knew that w was an angel, v. 21. It was plain it.
was not the body of a man they saw, since it was not chained
to the earth, nor prejudiced by fire; but ascended, and ascend-
ed in flame; and therefore with good reason they conclude it
was an angel, for he maketh his angels spirits, and his ministers
a flame of fire. ; But he did not any more appear to them ;
it was for a particular occasion, now over, that he was sent,
not to settle a constant correspondence, as with prophets.
They must remember and observe what the angel had said,
and not expect to hear more. -
II. We have an account of the impressions which this
vision made upon Manoah and his wife. While the angel did
wondrously they looked on, and said nothing ; (so it becomes
us carefully to observe the wondrous works of God, and to be
silent before him ;) but when he was gone, having finished
his work, they had time to make their reflections.
1. In Manoah’s reflections upon it there is great fear, v. 22.
He had spoken with great assurance of the son they should
shortly be the joyful parents of, (v. 8, 12.) and yet is now put
into such a confusion by that very thing which should have
strengthened and encouraged his faith, that he counts upon
nothing but their being both cut off immediately, We shall
surely die. It was a vulgar opinion generally received among
the ancient Jews, that it was present death to see God, or an
angel ; and this notion quite overcame his faith for the present,
as it did Gideon’s, ch. vi. 22.
2. In his wife's reflection upon it there is great faith, v. 23.
Here the weaker vessel was the stronger believer, which per-
haps was the reason why the angel chose once and again to
appear to her. Manoah’s heart began to fail him, but his wife,
as a help meet for him, encouraged him. Two are better than
one, for if one fall into dejections and despondencies, the
other will help to raise him up. Yoke-fellows should piously
assist each other's faith and joy as there is occasion. None
could argue better than Manoah’s wife does here; We shall
surely die, said her husband; “ Nay,” said she, “we need
not fear that; let us never turn that against us, which is really
We shall not die unless God be pleased to kill us,
our death must come from his hand and his pleasure ; now
the tokens of his pleasure which we have received, forbid us
to think that he designs our destruction. Had he thought fit
to kill us,” (1.) “ He would not have accepted our,sacrifice,
and signified to us his acceptance of it by twrning it to ashes,
Ps. xxx. 3. margin. The sacrifice was the ransom of our lives,
and the fire fastening upon that, was a plain indication of the
turning away of his wrath from us. The sacrifice of the wicked
is an abomination, but you see ours is not so.” (2.) “. He
would not have showed us all these things, these strange sights,
now at a time when there is little or no open vision, (1 Sam.
iii. 1.) nor would he have given these exceeding great and
precious promises of a son, that shall be a Nazarite, and a
deliverer of Israel; he would not have told us such things as
these, if he had been pleased to kill us. We need not fear
the withering of those roots, out of which such a branch is yet
to spring.” Note, Hereby it appears God designs not the death
of sinners, that he has accepted the great sacrifice which Christ
offered up for their salvation, and has put them in a way of
obtaining his favour, and assured them of it upon their repent-
Had he been pleased to kill them, he would not have
done so. And let those good christians, who have had com-
munion with God in the word and prayer, to whom he has
graciously manifested himself, and who have had reason to
think God has accepted their works, take encouragement from
thence in a cloudy and dark day; “God would not have done
what he has done for my soul, if he had designed to forsake
me, and leave me to perish at last; for his work is perfect,
nor will he mock his people with his favours.” Learn to
reason as Manoah’s wife did, “If God had designed me to
perish under his wrath, he would not have given me such
distinguishing tokens of his favours.” O woman, great is thy
faith.
24 And the woman bare a son, and called his
name Samson ; and the child grew, and the LORD
blessed him. 25 And the Spirit of the Lo RD began
to move him at times in the camp of Dan, between
Zorah and Eshtaol. -
Here is, 1. Samson's birth. The woman that had been long
barren, bare a son, according to the promise; for no word of
God shall fall to the ground. Hath he spoken, and shall he
BEFoRE CHRIST, 1141.
Birth and early life of Samson.
JUDGES, XIV.
not make it good 2 . His name, Samson, has been derived, by
some, from Shemesh, the sun, turned into a diminutive, sol
exisuus—the sun in miniature ; perhaps because, being born
like Moses to be a deliverer, he was, like him, exceeding fair,
his face shone like a little sun : or, in remembrance of the
shining countenance of that man of God, who brought them
the notice of him ; though they knew not his name, yet thus,
now that his sayings were come to pass, they did him honour.
A little sun, because a Nazarite born, for the Nazarites were
as rubies and sapphires, Lam. iv. 7. And because of his great
strength ; the sun is compared to a strong man ; (Ps. xix. 5.)
why should not a strong man then be compared to the sun
when he goes forth in his strength 3. A little sun, because the
glory of, and light to, his people Israel. A type of Christ,
the Sun of righteousness. º
2. His childhood. He grew more than ordinary in strength
and stature, far outgrew other children of his age, and not
in that only, but in other instances, it appeared that the Lord
blessed him, qualified him, both in body and mind, for some-
thing great and extraordinary. Children of promise shall have
the blessing.
3. His youth. When he grew up a little, the Spirit of the
Lord began to move him, v. 25. This was an evidence that
the Lord blessed him. Where God gives his blessing, he
gives his Spirit to qualify for the blessing. Those are blessed
indeed, in whom the Spirit of grace begins to work betimes,
in the days of their childhood. If the Spirit be poured out
wpon our offspring, they will spring up as willows by the water-
courses, Isa. xliv. 3, 4. The Spirit of God moved Samson in
the camp of Dan, that is, in the general muster of the trained
bands of that tribe, who, probably, had formed a camp be-
tween Zorah and Eshtaol, near the place where he lived, to
oppose the incursions of the Philistines ; there Samson, when
a child, appeared among them, and signalized himself by
some very brave actions, excelling them all in manly exercises
and trials of strength, and, probably, he showed himself more
than ordinarily zealous against the enemies of his country,
and discovered more of a public spirit than could be expected
in a child. The Spirit moved him at times, not at all times,
but, as the wind blows, when he listed, to show that what he
did, was not from himself, then he could have done it at any
time. Strong men think themselves greatly animated by
wine; (Ps. lxxviii. 65.) but Samson drank no wine, and yet
excelled in strength and courage, and every thing that was
bold and brave, for he had the Spirit of God moving him :
therefore be not drunk with wine, but be filled with the Spirit,
who will come to those that are sober and temperate.
CHAP. XIV.
The idea which this chapter gives us of Samson, is not what one might have
expected concerning one, who; by the special designation of heaven, was
a Nazarite to God, and a deliverer of Israel ; and yet really he was
both. . . Here is, I. Samson's courtship of a daughter of the Philistines,
and his marriage to her, v. 1–5, 7, 8... II. His conquest of a lion, and
the prize he found in the carcase of it, v. 5, 6, 8, 9. III. Samson's
riddle proposed to his companions, (v. 10–14.) and unriddled by the
treachery of his wife, v. 15–18. IP. The occasion this gave him to
kill thirty of the Philistines, (v. 19.) and to break off his new alliance,
37. 20.
1 ND Samson went down to Timnath, and saw
a woman in Timnath of the daughters of the
Philistines. 2 And he came up and told his father
and his mother, and said, I have seen a woman in
Timnath of the daughters of the Philistines; now,
therefore, get her for me to wife. 3 Then his fa-
ther and his mother said unto him, Is there never a
woman among the daughters of thy brethren, or
among all my people, that thou goest to take a wife
of the uncircumcised Philistines? and Samson said
unto his father, Get her for me; for she pleaseth me
Well. 4 But his father and his mother knew not
that it was of the LoRD that he sought an occasion
against the Philistines: for at that time the Philis-
tines had dominion over Israel. 5 Then went
Samson down, and his father and his mother, to
Timnath, and came to the vineyards of Timnath :
and, behold, a young lion roared against him. 6
And the Spirit of the LoRD came mightily upon
him, and he rent him as he would have rent a kid,
and he had nothing in his hand : but he told not
his father or his mother what he had done. 7 And
he went down, and talked with the woman; and
she pleased Samson well. 8 And after a time he
returned to take her, and he turned aside to see the
carcase of the lion ; and, behold, there was a swarm
of bees and honey in the carcase of the lion. 9
And he took thereof in his hands, and went on eat-
ing, and came to his father and mother, and he
gave them, and they did eat : but he told not them
that he had taken the honey out of the carcase of
the lion.
Here, I. Samson, under the extraordinary guidance of Pro-
vidence, seeks an occasion of quarrelling with the Philistines,
by joining in affinity with them. A strange method, but the
truth is, Samson was himself a riddle, a paradox of a man,
did that which was really great and good, by that which was
seemingly weak and evil, because he was designed not to be a
pattern to us, (who must walk by rule, not by example,) but
a type of him, who, though he knew no sin, was made sin for
us, and appeared in the likeness of sinful flesh, that he might
condemn and destroy sin in the flesh, Rom. viii. 3.
1. As the negociation of Samson's marriage was a common
case, we may observe, (1.) That it was weakly and foolishly
done of him, to set his affections upon a daughter of the
Philistines; the thing appeared very improper. Shall one,
that is not only an Israelite, but a Nazarite, devoted to the
Lord, covet to become one with a worshipper of Dagon?
Shall one, marked for a patriot of his country, match among
those that were its sworn enemies? He saw this woman,
(v. 1.) and she pleased him well, v. 3. It does not appear that
he had any reason to think her either wise or virtuous, or any
way likely to be a help-meet for him; but he saw something
in her face that was very agreeable to his fancy, and there.
fore nothing will serve, but she must be his wife. He that,
in the choice of a wife, is guided only by his eye, and govern.
ed by his fancy, must afterward thank himself, if he find a
Philistine in his arms. (2.) Yet it was wisely and well done,
not to proceed so much as to make his addresses to her, till
he had first made his parents acquainted with the matter.
He told them, and desired them to get her for him to wife,
v. 2. Herein he is an example to all children, conformable to,
the law of the fifth commandment. Children ought not to,
marry, nor to move towards it, without the advice and consent:
of their parents; they that do, (as Bishop Hall here expresses.
it,) wilfully wrºchild themselves, and exchange natural affections
for violent. Parents have a property in their children as parts
of themselves. In marriage this property is transferred, for
such is the law of the relation, that a man shall leave his father
and his mother, and cleave to his wife ; it is therefore not only
unkind and ungrateful, but very unjust, to alienate this pro-
perty without their concurrence ; whoso thus robbeth his fa-
ther or mother, stealing himself from them, who is nearer and
dearer to them than their goods, and yet saith, It is no trans-
gression, the same is the companion of a destroyer, Prov. xxviii.
24. (3.) His parents did well to dissuade #. from yoking
himself thus unequally with unbelievers. Let those who pro-
fess religion, but are courting an affinity with the profane
and irreligious, matching into families where they have reason
to think the fear of God is not, nor the worship of God, let
them hear their reasoning, and apply it to themselves. “Is.
there never a woman among the daughters of thy brethren, or if,
none of our own tribe, never a one among my people, never an
Israelite, that pleases thee, or that thou canst think worthy
of thine affection, that thou shouldst marry a Philistine?”
In the old world, the sons of God corrupted and ruined them-
selves, their families, and that truly primitive church, by
marrying with the daughters of men, Gen. vi. 2. God had
forbidden the people of Israel to marry with the devoted na-
tions, one of which the Philistines were, Deut. vii. 3. (4.).
If there had not been a special reason for it, it had certainly
been improper in him to insist upon his choice, and in them
to agree to it at last. Yet their tender compliance with his
affections, may be observed as an example to parents, not to
be unreasonable in crossing their children’s choices, not to
deny their consent, especially to those that have seasonably
and dutifully asked it, without some very good cause. As
children must obey their parents in the Lord, so parents must
not provoke their children to wrath, lest they be discouraged.
This Nazarite, in his subjection to his parents, asking their
consent, and not proceeding till he had it, was not only an
example to all children, but a type of the holy child Jesus,
who went down with his parents to Nazareth, (thence called a
Nazarene,) and was subject to them, Luke ii. 51.
2. But this treaty of marriage is expressly said to be of the
Išord, v. 4. Not only that God afterºs overruled it tº
BEFor E CHRIST, 1141.
Samson's riddle.
JUDGES, XIV.
serve his designs against the Philistines, but that he put it
into Samson’s heart to make his choice, that he might have
occasion against the Philistines. It was not a thing evil in itself
for him to marry a Philistine. It was forbidden, because of
the danger of receiving hurt by idolaters; where there was not
only no danger of that kind, but an opportunity hoped for of
doing that hurt to them, which would be good service to Israel,
the law might well be dispensed with. It was said, (ch. xiii.
25.) that the Spirit of the Lord began to move him at times, and
we have reason, to think, he himself preceived that Spirit to
move him at this time, when he made this choice ; and that
otherwise, he would have yielded to his parents’ dissuasives,
nor would they have consented at last, if he had not satisfied
them it was of the Lord. This would bring him into acquaint-
ance and converse with the Philistines, by which he might
have such opportunities of galling them, as otherwise he could
not have. It should seem, the way in which the Philistines
oppressed Israel was, not by great armies, but by the clan-
destine incursions of their giants, and small parties of their
plunderers; in the same way therefore Samson must deal with
them ; let him but by this marriage get among them, and he
would be a thorn in their sides.
It, did himself visit it, though full of pollution and enmity,
and, by assuming a body, did in some sense join in affinity
with it, that he might destroy our spiritual enemies, and his
own arm might work the salvation. -
II. Samson, by a special providence, is animated and en-
couraged to attack the Philistines. That being the service for
which he was designed, God, when he called him to it, pre-
pared him for it by two occurrences.”
1. By enabling him, in one journey to Timnath, to kill a lion,
v. 5, 6. Many decline doing the sefvice they might do, be:
cause the v know not their own strength. God let Samson know
what he could do in the strength of the Spirit of the Lord, that
he might never be afraid to look the greatest difficulties in the
face. David, that was to complete the destruction of the
Philistines, must try his hand first upon a lion and a bear, that
from thence he might infer, as we might suppose Samson did,
that the uncircumcised Philistines should be as one of them,
1 Sam. xvii. 36. (1.) Samson's encounter with the lion was
hazardous. It was a young lion, one of the fiercest sort, that
set upon him, roaring for his prey, and setting his eye parti-
cularly upon him; he roared in meeting him, so the word is.
He was all alone, in the vineyards, whither he had rambled
from his father and mother, (who kept the high road,) proba-
bly, to eat grapes. Children consider not how they expose
themselves to the roaring lion that seeks to devour, when, out
of a foolish, fondness for liberty, they wander from under the
eye and wing of their prudent pious parents. Nor do young
people consider what lions lurk in the vineyards, the vineyards
of red wines, as dangerous as snakes under the green grass.
Had. Samson met with this lion in the way, he might have had
more reason to expect help both from God and man, than here
in the solitary vineyards, out of his road. But there was a
special providence in 18, and the more hazardous the encounter
was, (2.) The victory was so much the more illustrious. It
was obtained without any difficulty ; he strangled the lion,
and tore his throat as easily as he would have strangled a kid,
yet without any instrument, not only no sword or bow, but not
'so much as a staff or knife ; he had nothing in his hand.
Christ engaged the roaring lion, and conquered him in the
beginning of his public work, (Matt. iv. 1, &c.) and afterward
spoiled principalities and powers, triumphing over them in
himself, as some read it, not by any instrument. He was ex-
alted in his own strength. That which added much to the
glory of Samson’s triumph over the lion was, that when he
had done this great exploit, he did not boast of it, did not so
much as tell his father or mother that which many a one would
Soon have published through the whole country. Modesty
and hūmility make up the brightest crown of great per-
formances. - -
2. By providing him, the next journey, with honey in the
Carcass of this lion, v. 8, 9. When he came down the next
time to Solemnize his nuptials, and his parents with him, he
had the curiosity to turn aside into the vineyard where he had
killed the lion, perhaps, that with the sight of the place he
might affect himself with the mercy of that great deliverance,
and might there solemnly give thanks to God for it. It is good
thus to remind ourselves of God’s former favours to us. There
he found the carcass of the lion : the birds or beasts of prey,
it is likely, had eaten the flesh, and in the skeleton a swarm ||
9f bees had knit, and made a hive of it, and had not been idle,
but had there laid up a good stock of honey, which was one |
of the staple compºſities of Canaan; such plenty was there
- Jesus Christ, being to deliver.
us from the present evil world, and to cast out the prince of
of it, that it was said to flow with milk and honey. Samson, hav-
ſ ing a better title than any man to the hive, seizes the honey
with his hands. This supposes an encounter with the bees;
but he that dreaded not the lion’s paws, had no reason to fear
their stings. As by his victory over the lion, he was embold-
ened to encounter the Philistine-giants, if there should be
occasion, notwithstanding their strength and fierceness, so by
dislodging the bees, he was taught not to fear the multitude
of the Philistines; though they compassed about him like bees,
yet in the name of the Lord he should destroy them, Ps. cxviii.
12. Of the honey he here found, (1.) He ate himself, asking
no questions for conscience sake ; for the dead bones of an
unclean beast had not that ceremonial pollution in them, that
the bones of a man had. John Baptist, that Nazarite of the
New Testament, lived upon wild honey. (2.) He gave to his
parents, and they did eat; he did not eat all himself ; Hast
thow found honey, eat so much as is sufficient for thee, and no
more, Prov. xxv. 16. He let his parents share with him.
Children should be grateful to their parents with the fruits of
their own industry, and so show piety at home, 1 Tim. v. 4.
Let those that by the grace of God have found sweetness in
religion, themselves, communicate their experience to their
friends and relations, and invite them to come and share with
them. He told not his parents whence he had it, lest they
should have scrupled eating it. Bishop Hall observes here,
that those are less wise and more scrupulous than Samson, that
decline the use of God’s gifts, because they find them in ill ves-
sels., Honey is honey still, though in a dead lion. Our Lord
Jesus having conquered Satan, that roaring lion, believers
find honey in the carcass, abundant strength and satisfaction,
enough for themselves, and for all their friends, from that
victory.
10 So his father went down unto the woman : and
Samson made there a feast; for so used the young
men to do. 11 And it came to pass, when they saw
him, that they brought thirty companions to be with
him. 12 And Samson said unto them, I will now
put forth a riddle unto you : if ye can certainly de-
clare it me within the seven days of the feast, and
find it out, then I will give you thirty sheets, and
thirty change of garments : 13 But if ye cannot
declare it me, then shall ye give me thirty sheets,
and thirty change of garments. And they said unto
him, Put forth thy riddle, that we may hear it. 14
And he said unto them, Out of the eater came forth
meat, and out of the strong came forth Sweetness.
And they could not in three days expound the rid-
dle. 15 And it came to pass on the seventh day,
that they said, unto Samson’s wife, Entice thy hus-
band that he may declare unto us the riddle, lest we
burn thee and thy father's house with fire: have ye
called us to take that we have 2 is it not so 2 16
And Samson’s wife wept before him, and said, Thou
dost but hate me, and lovest me not : thou hast put
forth a riddle unto the children of my people, and
hast not told it me. And he said unto her, Behold,
I have not told it my father nor my mother, and
shall I tell it thee? 17 And she wept before him the
seven days, while their feast lasted : and it came to
pass on the seventh day that he told her, because she
lay sore upon him ; and she told the riddle to the
children of her people. 18 And the men of the city
said unto him on the seventh day, before the Sun
went down, What is sweeter than honey 2 and what
is stronger than a lion ? And he said unto them, If
ye had not plowed with my heifer. ye had not found
out my riddle. 19 And the Spirit of the LoRD came
upon him, and he went down to Ashkelon, and slew
thirty men of them, and took their spoil, and gave
change of garments unto them which expounded the
riddle; and his anger was kindled, and he went up
to his father's house. 20 But Samson’s wife was
given to his companion, whom he had used as his
friend. - **
We have here an account of Samson's wedding feast, an
the occasion it gave him to fall foul of the Philistines,
BºoſtE CHRIST, llā1.
Samson’s riddle.
J U DGES, XIV.
I. Samson conformed to the custom of the country, in mak-
ang a festival, on his nuptial solemnities, which continued
seven days, v. 10. Though he was a Nazarite, he did not
affect, in a thing of this nature, to be singular, but did as the
young men used to do upon such occasions. It is no part of
religion to go contrary to the innocent usages of the places
where we live : nay, it is a reproach to religion, when those
who profess it give just occasion to others to call them covet-
ous, sneaking, and morose. A good man should strive to
make himself, in the best sense, a good companion.
II. His wife’s relations paid him the accustomed respect of
the place upon that occasion, and brought him thirty young
men to keep him company during the solemnity, and to attend
him as his grooms-men. When they saw him, (v. 11.) what
a comely man he was, and what an ingenuous graceful look
he had, they brought him these to do him honour, and to im-
prove by his conversation, while he stayed among them. Or
rather, when they saw him, what a strong stout man he was,
they brought these, seemingly, to be his companions, but
really to be a guard upon him, or spies to observe him.
Jealous enough they were of him, but would have been more
so, had they known of his victory over the lion, which there-
fore he had industriously concealed. The favours of Philis-
times have often some mischief or other designed in them.
III. Samson, to entertain the company, propounds a riddle
to them, and lays a wager with them that they cannot find
it out in seven days, v. 12–14. The usage, it seems, was
very ancient upon such occasions, when friends were together,
to be innocently merry, not to spend all the time in dull eat-
ing and drinking, as Bishop Patrick expresses it, or in the
other gratifications of sense, as music, dancing, or shows, but
to propose questions, by which their laarning and ingenuity
might be tried and improved. . This becomes men, wise men,
that value themselves by their reason ; but very unlike to it
are the infamous and worse than brutish entertainments of
this degenerate age, which send nothing round but the glass
and the health, till reason is drowned, and wisdom sunk.
Now, 1. Samson’s riddle was his own invention, for it was his
own achievement that gave occasion for it; Out of the eater
came forth meat, and out of the strong came forth sweetness.
Read my riddle, what is this 3 Beasts of prey do not yield meat
for man, yet food came from the devourer; and those creatures
that are strong when they are alive, commonly smell strong,
and are every way offensive when they are dead, as horses,
and yet out of the strong, or out of the bitter, so the Syriac and
Arabic read it, came sweetness. If they had but so much sense
as to consider what eater is most strong, and what meat is
most sweet, they would have found out the riddle ; and neither
lions nor honey were such strangers to their country, that the
thoughts of them needed to be out of the way: the solving of
the riddle, would have given him occasion to tell them the
entertaining story on which it was founded. This riddle is
applicable to many of the methods of divine providence and
grace. When, God, by an overruling providence, brings
good out of evil to his church and people; when that which
threatened their ruin, turns to their advantage ; when
their enemies are made serviceable to them, and the wrath of
men turns to God’s praise, then comes meat out of the eater, and
sweetness out of the strong. See Phil. i. 12. 2. His wager was
more considerable to him than to them, because he was one
against thirty partners. It was not a wager laid upon God’s
providence, or upon the chance of a die or a card, but upon
their ingenuity, and amounted to no more than an honorary
recompence of wit, and a disgrace upon stupidity.
IV. His companions, when they could not expound, the
riddle themselves, obliged his wife to get from him, the exposi-
tion of it, v. 15. Whether they were really of a dull capacity,
or whether under a particular infatuation at this time, it was
strange that none of the thirty could in all this time stumble
upon so plain a thing as that, What is sweeter than honey, and
what stronger than a lion ? It should seem, that in wit, as well
as manners, they were barbarous ; barbarous indeed, to
threaten the bride, that if she would not use means with the
bridegroom to let them into the meaning of it, they would
burn her and her father’s house with fire. Could anything be
more brutish " It was base enough to turn jest into earnest,
and they were unworthy of conversation, that would grow so
outrageous rather than confess their ignorance and lose so
small a.wager; nor would it save their credit at all, to tell the
riddle when they were told it. It was yet more villanous, to
engage Samson’s wife to be a traitor to her own husband, and
to pretend a greater interest in her than he had. Now that
she was married, she must forget her own people. Yet most
inhuman of all was it, to threaten, if she could not prevail, to
*urn her and all her relations with fire, and all, for fear of
losing each of them the value of a shirt and a coat: Have ºf
called us to take what we have 2 Those must never lay wagers .
that cannot lose more tamely and easily than thus.
W. His wife, by unreasonable importunity, obtains from him
a key to his riddle. It was on the seventh day, that is, the
seventh day of the week, (as Dr. Lightfoot conjectures,) but
the fourth day of the feast, that they solicited her to entice her
husband; (v. 15.) and she did it, 1. With great art and
management, (v. 16.) resolving not to believe he loved her,
unless he would gratify her in this thing. She knew he could
not bear to have his love questioned, and therefore if any thing
would work upon him, that would, “...Thow dost but hate me.
and lovest me not, if thou deniest me ;” whereas he had much
more reason to say, “Thou dost but hate me, and lovest me not,
if thou insistest on it.” And that she might not make this the
test of his affection, he assures her he had not told his own
parents, notwithstanding the confidence he reposed in them.
If this prevail not, she will try the powerful eloquence of
tears, she wept before him the rest of the days of the feast, choos-
ing rather to mar the mirth, as the bride’s tears must needs
do, than not gain her point, and oblige her countrymen, v.
17. 2. With great success. At last, being quite wearied with
her importunity, he told her what was the meaning of his
riddle, and though we may suppose she promised secrecy, and
that if he would but let her know, she would tell nobody, she
immediately told it to the children of her people ; nor could he
expect better from a Philistine, especially when the interests
of her country were ever so little concerned. See Mic. vii. 5,
6. The riddle is at length wnriddled ; (v. 18.) What is sweeter
than honey, or a better meat 3 Prov. xxiv. 13. What is stronger
than a lion, or a greater devourer? Samson generously owns .
they had won the wager, though he had good reason to dis-
pute it, because they had not declared the riddle, as the
bargain was, (v. 12.) but it had been declared to them. But
he only thought fitto tell them of it, If ye had not ploughed with
my heifer, made use of your interest with my wife, you had not
found out my riddle. Satan, in his temptations, could not do
us the mischief he does, if he did not plough with the heifer of
our own corrupt nature.
Samson pays his wager to these Philistines with the
spoils of others of their countrymen, v. 19. He took this oc-
casion to quarrel with the Philistines, went down to Ashkelon,
one of their cities, where, probably, he knew there was some
great festival observed at this time, to which many flocked, out
of whom he picked out thirty, slew them, and took their
clothes, and gave them to those that expounded the riddle
so that, in balancing the account, it appeared that the Philis-
tines were the losers, for one of the lives they lost, was worth
all the suits of clothes they won ; since the body is more than
raiment. The Spirit of the Lord came wpon him, both to author-
ize and to enable him to do this.
Lastly, This proves a good occasion of weaning Samson
from his new relations. He found how his companions had
abused him, and how his wife had betrayed him, and therefore
his anger was kindled, v. 19. Better be angry with Philistines,
than in love with them, because, when we join ourselves to
them, we are most in danger of being insnared by them.
And meeting with this ill usage among them, he went up to
his father’s house. It were well for us, if the unkindness, we
meet with from the world, and our disappointments in it, had
but this good effect upon us, to oblige us by faith and prayer
to return to our heavenly Father's house, and rest there. The
inconveniences that occur in our way, should make us love
home, and long to be there. No sooner was he gone, than
his wife was disposed of to another, v. 20. Instead of beg-
ging his pardon for the wrong she had done him; when he
justly signified his resentment of it, only by withdrawing in
displeasure for a time, she immediately marries him that
was the chief of the guests, the friend of the bridegroom,
whom perhaps she loved too well, and was too willing to
oblige, when she got her husband to tell her the riddle.
See how little confidence is to be put in man, when those
may prove our enemies, whom we have used as our friends.
CHAP. XV. -
Samson, when he had courted an alliance with the Philistines, did but seek
an occasion against them, ch. xiv. 4. Aſow here we have a further ac-
count of the occasions he took to weaken them, and to avenge, not his own,
but Israel's quarrels, upon them. Every thing here is surprising ; if
any thing be thought incredible, because impossible, it must be remem-
bered that with God nothing is impossible, and it was by the Spirit of
the Lord coming upon him, that he was both directed to, and strength-
ened for, those unusual ways of making war. I. From the perfts'ious-
ness of his wife and her father, he took occasion to burn their corn, v.
1–5. II. From the Philistines' barbarous cruelty to his wife and her
father, he took occasion to smite them with a great slaughter, v. 6–8.
III. From the treachery of his countrymen, gººd him bound to
BEFoEE CHRIST, 1140.
JUDGES, XV.
Samson smites the Philistines.
the Philistines, he took occasion to kill one thousand of them with the jaw-
bone of an ass, v. 9–17, IP. From the distress he was then in for
want of water, God took occasion to show him favour in a seasonable
supply, v. 18—20.
l UT it came to pass within a while after, in
P the time of wheat harvest, that Samson
visited his wife with a kid ; and he said, I will go
in to my wife into the chamber: but her father
would not suffer him to go in. 2 And her father
said, I verily thought that thou hadst utterly hated
her ; therefore I gave her to thy companion: is not
her younger sister fairer than she take her, I pray
thee, instead of her. 3 And Samson said concern-
ing them, Now shall I be more blameless than the
Philistines, though I do them a displeasure. 4
And Samson went and caught three hundred foxes,
and took firebrands, and turned tail to tail, and put
a fire-brand in the midst between two tails. 5 And
when he had set the brands on fire, he let them go
into the standing corn of the Philistines, and burnt
up both the shocks and also the standing corn, with
the vineyards and olives. 6 Then the Philistines
said, Who hath done this 2
Samson, the son-in-law of the Timnite, because he
had taken his wife, and given her to his companion.
And the Philistines came up, and burnt her and her
father with fire. 7 And Samson said unto them,
Though ye have done this, yet will I be avenged of
you, and after that I will cease. 8 And he smote
them hip and thigh with a great slaughter; and he
went down and dwelt in the top of the rock Etam.
Here is, I. Samson’s return to his wife, whom he had left
In displeasure; not hearing, perhaps, that she was given to
another, when time had a little cooled his resentments, he
came back to her, visited her with a kid, v. 1. The value of the
present was inconsiderable, but it was mtended as a token of
reconciliation, and perhaps was then so used, when those that
had been at variance, were brought together again; he sent
this, that he might sup with her in her apartments, and she
with him, on his provision, and so they might be friends again.
It was generously done of Samson, though he was the party
offended, and the superior relation, to whom therefore she was
bound in duty to sue for peace, and to make the first motion
of reconciliation. . When differences happen between near
relations, let those be ever reckoned among the wisest and the
best, that are most forward to forgive and forget iniuries, and
most willing to stoop and yield for peace’ sake.
II. The repulse he met with ; her father forbade him to
come near her, for truly he had married her to another, v. 2.
He endeavours, 1. To justify himself in this wrong. I verily
thought that thou hadst utterly hated her. A very ill opinion he
had of Samson, measuring that Nazarite by the common tem-
ber of the Philistines; could he think worse of him, than to
Suspect, that because he was justly angry with his wife, he
utterly hated her, and because he had seen cause to return to
his father's house for a while, therefore he had abandoned her
for ever? Yet this is all he had to say, in excuse of this injury.
Thus he made the worst of jealousies to patronize the worst
of robberies. But it will never bear us out in doing ill, to say,
“We thought others designed ill.” 2. He endeavours to
pacify Samson, by offering him his younger daughter, whom,
because the handsomer, he thought Samson might accept, in
full recompence for the wrong. See what confusions those
did admit, and bring their families to, that were not governed
by the fear and law of God; marrying a daughter this week to
one, and next week to another ; giving a man one daughter first,
and then another. Samson scorned his proposal, he knew
better things than to take a wife to her sister, Lev. xviii. 18.
III. The revenge Samson took upon the Philistines for this
abuse. Had he designed herein only to plead his own cause,
he would have challenged his rival, and would have chastised
him and his father-in-law only. But he looks upon himself
as a public person, and the affront as done to the whole nation
9f Israel; for, probably, they put this slight upon him, because
he was of that nation, and pleased themselves with it, that
they had put such an abuse upon an Israelite; and therefore
he resolves to do the Philistines a displeasure, and does not
doubt but this treatment which he had met with among them,
would justify him in it ; (v. 3.) Now shall I be more blameless
than the Philiding, He had done what became him, in offer-
And they answered,
ing to be reconciled to his wife, but she having rendered it
impracticable, now they could not blame him if he showed his
just resentments. Note, When differences arise, we ought to
do our duty in order to the ending of them, and then, what-
ever the ill consequences of them may be, we shall be blame-
less. . Now the way Samson took to be revenged on them,
was, by setting their corn fields on fire, which would be a great
weakening and impoverishing to the country, v. 4, 5, 1. The
method he took to do it was very strange ; he sent one hun-
dred and fifty couple of foxes, tied tail to tail, into the corn
fields; each couple had a stick of fire between their tails, with
which being ferrified, they ran into the corn for shelter, and
so set fire to it ; thus the fire would break out in many places
at the same time, and therefore could not be conquered, espe-
cially if it was done, as it is probable it was, in the night.
He might have employed men to do it, but perhaps he could
not find Israelites enough that had courage to do it, and him-
Self could do it but in one place at a time, which would
not effect his purpose. We never find Samson, in any of his
exploits, make use of any person whatsoever, either servant or
soldier, therefore, in this project, he chose to make use of foxes
as his incendiaries. They had injured Samson by their sub-
tilty and malice, and now Samson returns the injury by subtle
foxes and mischievous fire brands. By the meanness and
weakness of the animals he employed, he designed to put
contempt upon the enemies he fought against. This stratagem
is often alluded to, to show how the church’s adversaries, that
are of different interests and designs among themselves, that
look and draw contrary ways in other things, yet have often
united in a fire brand, some cursed project or other, to waste
the church of God, and particularly to kindle the fire of divi-
sion in it. 2. The mischief he hereby did to the Philistines
was very great. It was in the time of wheat harvest, (v. 1.)
so that the straw being dry, it soon burnt both the shocks of
corn that were cut, and the standing corn, and the vineyards
and olives. This was a waste of the good creatures, but where
other acts of hostility are lawful, destroying the forage is justly
reckoned to be so. if he might take away their lives, he might
take away their livelihood: and God was righteous in it; the
corn, and the wine, and the oil, which they had prepared for
Dagon to be a meat-offering to him, were thus, in the season
thereof, made a burnt-offering to God’s justice.
IV. The Philistines’ outrage against Samson’s treacherous
wife and her father; understanding that they had provoked
Samson to do this mischief to the country, the rabble set upon
them and burnt them with fire, perhaps in their own houses,
v. 6. Samson himself they durst not attack, and therefore
with more justice than perhaps they themselves designed in it,
they wreak their vengeance upon those who, they could not
but own, had given him cause to be angry. Instead of taking
vengeance upon Samson, they took vengeance for him, when
he, out of respect to the relation he had stood in to them, was
not willing to do it for himself. See his hand in it, to whom
vengeance belongs; those that deal treacherously, shall be
spoiled and dealt treacherously with, and the Lord is known
by these judgments which he executes; especially when, as here,
he makes use of his people's 'enemies as instruments for re-
venging his people’s quarrels one upon another. When a
barbarous Philistine sets fire to a treacherous one, the righteous
may rejoice to see the vengeance, Ps. lviii. 10, 11. Thus shall
the wrath of man praise thee, Ps. lxxvi. 10. The Philistines
had threatened Samson's wife, that if she would not get the
riddle out of him, they would burn her and her father's house
with fire, ch. xiv. 15. She, to save herself, and oblige, her
countrymen, betrayed her husband; and what came of it?
The very thing that she feared, and sought by sin to avoid,
came upon her; she and her father’s house were burnt with
fire, and her countrymen, whom she sought to oblige by the
wrong she did to her husband, brought it upon her. The mis-
chief we seek to escape by any unlawful practices, we often
pull upon our own heads. He that will thus save his life, shall’
lose it.
W. The occasion Samson took from hence to do then, yet a
greater mischief, which touched their bone and their flesh ;
(v. 7, 8.), “Though ye have done this to them, and thereby
showed what ye would do to me if ye could, yet that shall not
deter me from being further vexatious to you.” Or, “Though
ye think, by doing this, ye have made me satisfaction for the
affront I received among you, yet I have Israel’s cause to plead
as a public person, and for the wrongs done to them, I will be
avenged on you ; and if ye will then forbear your insults, I will
cease, aiming at no more than the deliverance of Israel.” So
he smote them hip and thigh, with a great stroke; so the word
is. We suppose the wounds he gave them to have been
mortal, as wounds in the hip or thigh often prove, and there-
BEFoEE CHRIST, 1141.
JUDGES, XV. Samson slaysathousand Philistines.
fore translate it, with a great slaughter. Some think he only
lamed them, disabled them for service, as horses were hough-
ed or hamstrung. It seems to be a phrase used to express a
desperate attack; he killed them pellmell, or routed them
horse and foot. He smote them with his hip upon thigh, that
is, with the strength he had, not in his arms and hands, but
in his hips and thighs, for he kicked and spurned at them,
and so mortified them, trod them in his anger, and trampled
them in his fury, Isa. lxiii. 3. . And, when he had done, he
retired to a natural fortress in the top of the rock Etam, where
he waited to see whether the Philistines would be tamed by
the correction he had given them.
9 Then the Philistines went up, and pitched in
Judah, and spread themselves in Lehi. 10 And
the men of Judah said, Why are ye come up against
us? And they answered, To bind Samson are we
come up, to do to him as he hath done to us. 11
Then three thousand men of Judah went to the top
of the rock Etam, and said to Samson, Knowest
thou not that the Philistines are rulers over us?
what is this that thou hast done unto us? And he
said unto them, As they did unto me, so have I
done unto them. 12 And they said unto him, We
are come down to bind thee, that we may deliver
thee into the hand of the Philistines. And Samson
said unto them, Swear unto me, that ye will not
fall upon me yourselves. 13 And they spake unto
him, saying, No ; but we will bind thee fast, and
deliver thee into their hand: but surely we will not
kill thee. And they bound him with two new cords,
and brought him up from the rock. 14 And when
he came to Lehi, the Philistines shouted against
him: and the Spirit of the Lord came mightily
upon him ; and the cords that were upon his arms
became as flax that was burnt with fire, and his
bands loosed from off his hands. 15 And he found
a new jaw-bone of an ass, and put forth his hand
and took it, and slew a thousand men therewith.
16 And Samson said, With the jaw-bone of an ass,
heaps upon heaps, with the jaw of an ass have I
slain a thousand men. 17 And it came to pass,
when he had made an end of speaking, that he cast
away the jaw-bone out of his hand, and called that
place Ramath-lehi. -
Here is, I. Samson violently pursued by the Philistines.
ey went up in a body, a more formidable force than they
had together when Samson smote them hip and thigh, and
they pitched in Judah, and spread themselves up and down
the country to find out Samson, who, they heard, was come
this way, v. 9. When the men of Judah, who had tamely
submitted to their yoke, pleaded that they had paid their
tribute, and that none of their tribe had given them any of.
fence, they freely own they designed nothing in this invasion
but to seize Samson ; they would fight neither against small
nor great, but only that judge of Israel, (v. 10.) to do to him
as he has done to us; that is, to Smite hip and thigh, as he did
ours; an eye for an eye. Here was an army come against
one man, for indeed he was himself an army. Thus a whole
band of men was sent to seize our Lord Jesus, that blessed
Samson, though a tenth part would have served now that his
hour was come, and ten times as many would have done no-
thing, if he had not yielded.
II. Samson basely betrayed and delivered up by the men of
Judah, v. 11. Of Judah were they Degenerate branches
of that valiant tribe
standard the lion of the tribe of Judah. Perhaps they were
disaffected to Samson because he was not of their tribe; out
of a foolish fondness for their forfeited precedency, they
* rather be oppressed by Philistines, than rescued by a
anite.
by such jealousies, and pretended points of honour.
it was, because they stood in awe of the Philistines, and were
willing, at any rate, to get them out of their country. If their
spirits had not been perfectly cowed and broken by their sins
and troubles, and they had not been given up to a spirit of
slumber, they would have taken this fair opportunity to shake
3ff the Philistines' yoke. If they had had the least spark of
nºness and courage remaining in them, having so
O L. <! N. -
Utterly unworthy to carry in their
Often has the church’s deliverance been obstructed
Rather.
brave a man as Samson was, to head them, they would now
have made one bold struggle for the recovery of their liberty ;
but no marvel if they that had debased themselves to hell in
the worship of their dunghill-gods, (Isa. lvii. 9.) thus debased
themselves to the dust, in submission to their insulting op-
pressors. Sin dispirits men, nay, it infatuates them, and
hides from their eyes the things that belong to their peace.
Probably, Samson went into the border of that country to
offer his service, supposing his brethren would have understood
how that God by his hand would deliver them, as Moses did,
Acts vii. 25. But they thrust him from them, and very dis-
ingenuously, 1. Blamed him for what he had done against
the Philistines, as if he had done them a great injury. Such
ungrateful returns have those often received, that have done
the best service imaginable to their country. Thus our Lord
Jesus did many good works, and for those they were ready to
stone him. 2. They begged of him that he would suffer them
to bind him, and deliver him up to the Philistines. Cowardly, .
unthankful wretches Fond of their fetters, and in love with
servitude Thus the Jews delivered up our Saviour, under
pretence of a fear lest the Romans should come, and take
away their place and nation. With what a sordid servile
spirit do they argue ; Knowest thow not that the Philistines
rule over us? And whose fault was that ? They knew they
had no right to rule over them, nor had they been sold into
their hands, if they had not first sold themselves to work wicked-
718SS. -
III. Samson tamely yielding to be bound by his country-
men, and delivered into the hands of his enraged enemies,
v. 12, 13. How easily could he have beaten them off, and
kept the top of his rock against these three thousand men, and
none of them all could, or durst, have laid hands on num;
but he patiently submitted, 1. That he might give an exam-
ple of great meekness, mixed with great strength and cou-
rage; as one that had rule over his own spirit, he knew how
to yield, as well as how to conquer. 2. That by being de-
livered up to the Philistines, he might have an opportunity of
making a slaughter among them. 3. That he might be a type
of Christ, who, when he had showed what he could do in
striking those down that came to seize him, yielded to be
bound and led as a lamb to the slaughter. Samson justified
himself in what he had done against the Philistines; “As
they did to me, so did I to them ; it was a piece of necessary
justice, and they ought not to retaliate it upon me, for they
began.” He covenants with the men of Judah, that if he put
himself into their hands, they should not fall upon him them-
selves, because then he should be tempted to fall upon them,
which he was very loth to do. This they promised him,
(v. 13.) and then he surrendered. The men of Judah, being
his betrayers, were, in effect, his murderers; they would not
kill him themselves, but they did that which was worse, they
delivered him into the hands of the uncircumcised Philistines,
who, they knew, would do worse than kill him, would abuse
and torment him to death. Perhaps they thought, as some
think Judas did, when he betrayed Christ, that he would, by
his strength, deliver himself out of their hands; but if he did,
that was no thanks to them, and if they thought he would,
they might of themselves have thought this again, that he
could and would have delivered them too, if they would have
adhered to him, and made him their head. Justly is their
misery prolonged, who, to oblige their worst enemies, thus
abuse their best friend. Never were men so infatuated, ex-
cept those who thus treated our blessed Saviour.
IV. Samson making his part good against the Philistines,
even then when he was delivered into their hands, fastpinion-
ed with two new cords. The Philistines, when they had him
among them, shouted against him, p. 14. So, triumphing in
their success, and insulting over him ; if God had not tied
their hands faster than the men of Judah had tied his, they
would have shot at him, (as their archers did at Saul,) to
despatch him immediately, rather than have shouted at him;
and given him time to help himself. But their security and
joy were a presage of their ruin. When they shouted against
him as a man run down, confident that all was their own, then
the Spirit of the Lord came upon him, came mightily upon
him, inspired him with more than ordinary strength and re-
solution. Thus fired, 1. He presently got clear of his bonds;
the two new cords, upon the first struggle he gave, broke, and
were melted (as the original word is) from off his hands, no
doubt, to the great amazement and terror of those that shouted
against him, whose shouts were hereby turned into shrieks.
When the Spirit of the Lord came upon him, his cords were
loosed ; where the Spirit of the Lord is, there is liberty, and,
those are free indeed, who are thus freed. This typified the
resurrection of Christ by the power of *Spirit of holiness;
PsFORE Christ, 1141.
He judges Israel twenty years.
JUDGES, XVI.
sº
in it he loosed the bands of death ; and its cords, the grave-
clothes fell from his hands, without being loosed, as Laza-
rus's were, because it was impossible that the mighty Saviour
should be holden of them ; and thus he triumphed over the
owers of darkness that shouted against him, as if they had
him sure. 2. He made a great destruction among the Philis-
tines, who all gathered about him to make sport with him, v.
$5. See how poorly he was armed, he had no better weapon
than the jaw-bone of an ass, and yet what execution he did
with it; he never laid it out of his hand, till he had with it
laid a thousand Philistines dead upon the spot ; and thus that
promise was more than accomplished, One of you shall chase a
thousand, Josh. xxiii. 10 jaw-bone was an inconvenient
thing to grasp, and, one would think, might easily be wrested
out of his hand, and a few such blows as he gave with it,
might have crushed and broken it, and yet it held good to the
last. Had it been the jaw-bone of a lion, especially that
which he himself had slain, it might have helped to heighten
his fancy, and to make him think himself the more formida-
ble; but to take the bone of that despicable animal, was to
do wonders by the foolish things of the world, that the excellency
of the power might be of God, and not of man. One of David’s
worthies slew three hundred Philistines at once, but it was
with a spean', 1 Chron. xi. 11. Another slew of them till his
hand was weary, and stuck to his sword, 2 Sam. xxiii. 10.
But they all came short of Samson. What could be thought
too hard, too much, for him to do, on whom the Spirit of the
Lord came mightily Through God we shall do valiantly. It
was strange the men of Judah did not now come in to his aid;
cowards can strike a falling enemy ; but he was to be a type
of him that trod the wine-press alone.
W. Samson celebrating his own victory, since the men of
Judah would not do even that for him : he composed a short
g;
song, which he sang to himself, for the daughters of Israel
did not meet him, as afterward they did Saul, to sing, with
more reason, Samson hath slain his thousands. The burden of
this song, was, With the jaw-bone of an ass, heaps upon heaps,
have I slain a thousand men, v. 16. The same word in Hebrew
(Chamor) signifies both an ass and a heap, which makes this
an elegant paronomasia, and represents the Philistines falling
as tamely as asses. He also gave a name to the place, to
perpetuate the Philistines’ disgrace, (v. 17.) Ramath-lehi,
the lifting up of the jaw-bone. Yet he did not vain-glorious-
ly carry the bone about with him as a show, but threw it
. when he had done with it. So little were relics valued
then.
18 And he was sore athirst, and called on the
LoRD, and said, Thou hast given this great deliver-
ance into the hand of thy servant: and now shall I
die for thirst, and fall into the hand of the uncir-
cumcised ? 19 But God clave an hollow place that
was in the jaw, and there came water thereout ; and
when he had drunk, his spirit came again, and he re-
vived : wherefore he called the name thereof En-hak-
kore, which is in Lehi unto this day. 20 And he judged
Vsrael, in the days of the Philistines, twenty years.
Here is, I. The distress Samson was in, after this great
performance, v. 18. He was sore athirst. It was a natural
effect of the great heat he had been in, and the great pains he
had taken ; his zeal consumed him, ate him up, and made
him forget himself, till, when he had time to pause a little,
he found himself reduced to the last extremity for want of
water, and ready to faint. Perhaps there was a special hand
of God in it, as there was in the whole transaction; and God
would hereby keep him from being proud of his great strength
and great achievements, and let him know that he was but a
man, and liable to the calamities that are common to men.
And Josephus says, It was designed to chastise him for not
making mention of God and his hand, in his memorial of the
victory he had obtained, but taking all the praise to himself;
I have slain a thousand men ; now that he is ready to die for
thirst, he is under a sensible conviction that his own arm
could not have saved him, without God’s right hand and arm.
Samson had drunk largely of the blood of the Philistines, but
Providence so |
blood will never quench any man’s thirst.
ordered it, that there was no water near him, and he was so
fatigued that he could not go far to seek it: the men of Judah,
one would think, should have met him, now that he was come
off a conqueror, with bread and wine, as Melchizedek did
Abram, to atone for the injury they had done him ; but so
little notice did they take of their deliverer, that he was
ready to perish to, ºn of a draught of water. Thus are the
greatest slights often put upon those that do the greatest ser-
vices. Christ, on the cross, said, I thirst.
II. His prayer to God in his distress. Those that forget to
attend God in their praises, may perhaps be compelled to at-
tend him with their prayers. Afflictions are often sent to
bring unthankful people to God. Two things he pleads with
God in this prayer; 1. His having experienced the power and
goodness of God in his late success ; Thow hast given this great
deliverance into the hand of thy servant. We owns himself
God’s servant in what he had been doing, “Lord, wilt thou
not own a poor servant of thine, that has spent himself in thy
service 7 I am thine, save me.” He calls this victory a deliver-
ance, a great deliverance; for if God had not helped him, he
had not only not conquered the Philistines, but had been
swallowed up by them. He owns it to come from God, and
now corrects his former error, in assuming ittoo much to him-
self; and this he pleads in his present strait. Note, Past
experiences of God’s power and goodness, are excellent
pleas in prayer for further mercy. “Ilord, thou hast deliver-
ed often, wilt thou not deliver still 3 2 Cor. i. 13. Thou
hast begun, wilt thou not finish 2 Thou hast done the greater,
wilt, thou not do the lesser 7” Ps. lvi. 10. 2. His being
now exposed to his enemies. “ Lest. I fall into the hands of
the wheircumcised, and then they will triumph, will tell it in
Gath, and in the streets of Askalom ; and will it not redound
to God’s dishonour, if his champion become so easy a prey to
the umcircumcised?” The best pleas are those taken from
God’s glory - .
III. The seasonable relief God sent him. God heard his
prayer, and sent him water, either out of the bone, or out of
the earth through the bone, v.19, That bone which he had made
an instrument of God’s service, God, to recompense him,
made an instrument of his supply. But I rather incline to
our marginal reading, God clave a hollow place that was in
Lehi : the place of this action was, from the jaw-bone, called
Lehi, even before the action we find it so called, v. 9, 14.
And there, in that field, or hill, or plain, or whatever it was,
that was so called, God caused a fountain suddenly and sea-
Sonably to open just by him, and water to spring up out of
it in abundance, which continued a well ever after. Of this
fair water he drank, and his spirits revived. We should be
more thankful for the mercy of water, did we consider how ill
we can spare it. And this instance of Samson’s relief
should encourage us to trust in God, and seek to him, for
* pleases, he can open rivers in high places. See Isa.
XI.1. 1'ſ, 18. - - .
IV. The memorial of this, in the name Samson gave this
upstart fountain, En-hakkore, the well of him that cried, there-
by keeping in remembrance, both his own distress, which
occasioned him to cry, and God’s favour to him, in answer
to his cry. Many a spring of comfort God opens to his peo-
ple, which may fitly be called by his name, it is the well of him
that cried. Samson had given a name to that place, which
denoted him great and triumphant, Ramath-lehi, the lifting
up of the jaw-bone; but here he gives it another name, which
denotes him wanting and dependent.
Lastly, The continuance of Samson's government after
these achievements, v. 20. At length Israel submitted to him
whom they had betrayed. Now it was past dispute that God
was with him, so that henceforward they all owned him, and
were directed by him as their judge ; the stone which the build-
ers refused, became the head-stone. It intimates the low con-
dition of Israel, that the government was dated by the days of
the Philistines ; yet it was a mercy to Israel, that though they
were oppressed by a foreign enemy, yet they had a Judge that
preserved order, and kept them from ruining one another.
Twenty years his government continued, according to the
usage of the Judges’ administration; but of the particulars
we have no account, save of the beginning of his government
in this chapter, and the end of it in the next. -
CHAP. XVI.
Samson's name (we have observed before) signifies a little sun; (sol par-
vus;) we have seen this sun rising very bright, and his morning-ray
strong and clear ; and nothing appearing to the contrary, we take it for
granted, that the middle of the day was proportionably illustrious, while
he judged Israel twenty years ; but the melancholy story of this chapter
gives its such an account of his evening, as did not commend his, day.
This little sun set under a cloud, and yet, just in the setting, darted
forth one such strong and glorious beam, as made him even then a type
of Christ, conquering by death. Here is, I. Samson greatly endangered
by his familiarity with one harlot, and hardly escaping, v., 1–3. ... II.
Samson quite ruined by his familiarity with another harlot, Delilah.
Observe, I. How he was betrayed by her to his sworn enemies, the Phi-
listines, who, (1.) By her means got it out of him at last where his great
strength lay, v. 5–17. (2), Then robbed him of his strength, by taking
from his head the crown of his separation, v. 18. 20. (3.) Then seized
BeroRE CHRIST, 1120.
Samson betrayed by Delilah.
JUDGES, XVI.
&
Jim, wiinded him, imprisoned him, abused him, and, at a solemn
jestival, made a show of him, v, 21–25. 2. How, he avenged himself
of them, by pulling down the theatre upon their heads, and so dying
with them, v. 26–31
i. HEN went Samson to Gaza, and saw there
an harlot, and went in unto her. 2 And it
was told the Gazites, saying, Samson is come hither.
And they compassed him in, and laid wait for him
all night in the gate of the city, and were quiet all
the night, saying, In the morning, when it is day,
we shall kill him. 3 And Samson lay till midnight,
and arose at midnight, and took the doors of the
gate of the city, and the two posts, and went away
with them, bar and all, and put them upon his
shoulders, and carried them up to the top of an hill
that is before Hebron.
Here is, 1. Samson’s sin, v. 1. His taking a Philistine to
wife, in the beginning of his time, was, in some degree, ex-
cusable; but to join himself to an harlot that he accidentally
saw among them, was such a profanation of his honour, as an
Israelite, as a Nazarite, that we cannot but blush to read it,
Tell it not in Gath. This vile impurity makes the graceful
visage of this Nazarite blacker than a coal, Lam. iv. 7, 8. We
find not that Samson had any business at Gaza ; if he went
thither in quest of a harlot, it would make one willing to
hope, that, as bad as things were otherwise, there were no
prostitutes among the daughters of Israel. ... Some think he
went thither to observe what posture the Philistines were in,
that he might get some advantages against them ; if so, he
forgot his business, neglected that, and so fell into this snare. .
His sin began in his eye, with which he should have made a
covenant; he saw there one in the attire of a harlot, and the
lust which conceived, brought forth, sin ; he went in unto her.
2. Samson's danger. Notice was sent to the magistrates of
Gaza, perhaps by the treacherous harlot herself, that Samson
was in the town, v. 2. Probably, he came in a disguise, or,
in the dusk of the evening, went into an inn, or public-house,
which happened to be kept by this harlot. The gates of the
city were hereupon shut, guards set, all kept quiet, that
Samson might suspect no danger; now they thought they had
him in a prison, and doubted not but to be the death of him
the next morning. O that all those who indulge their sen-
Sual appetites in drunkenness, uncleanness, or any, fleshly
lusts, would see themselves thus surrounded, waylaid, and
marked for ruin, by their spiritual enemies | The faster they
sleep, and the more secure they are, the greater is their
danger. r
3. Samson’s escape, v. 3. He rose at midnight, perhaps
aroused by a dream, in slumberings upon the bed, (Job xxxiii.
15.) by his guardian angel, or rather by the checks of his
own conscience; he rose with a penitent abhorrence (we
hope) of the sin he was now committing, and of himself be-
cause of it, and with a pious resolution not to return to it;
rose under an apprehension of the danger he was in, that he
was as one that slept upon the top of a mast, rose with such
thoughts as these ; “Is this a bed fit for a Nazarite to sleep
in 2 Shall a temple of the living God be thus polluted? Can
I be safe under this guilt 3’” It was bad that he lay down
without such checks; but it would have been worse if he had
lain still under them. He makes immediately toward the
gate of the city, probably finds the guards asleep, else he had
made them sleep their last, stays not to break open the gates,
but plucks up the posts, takes them, gates and bar and all,
all very large and strong, and a vast weight, yet he carries
them on his back several miles, up to the top of a hill, in dis-
dain of their attempt to secure him with gates and bars, de-
signing thus to render himself more formidable to the Philis-
times, and more acceptable to his people; thus to give a proof
of the great strength God had given him, and a type of Christ’s
victory over death and the grave. He not only rolled away
the stone from the door of the sepulchre, and so came forth
himself, but carried away the gates of the grave, bar and all,
and so left it, ever after, an open prison to all that are his ; it
shall not, it cannot, always detain them. O death, where is
thy sting 2 . Where are thy gates ? Thanks be to him that not
only gained a victory for himself, but giveth us the victory !
4 And it came to pass afterward, that he loved a
woman in the valley of Sorek, whose name was De-
lilah. 5 And the lords of the Philistines came up
unto her, and said unto her, Entice him, and see
wherein his great strength lieth, and by what means
he brake them from off his arms like a thread.
told me wherein thy great strength lieth.
we may prevail against him, that we may bind him
to afflict him; and we will give thee, every one of
us, eleven hundred pieces of silver. , 6 And Delilah
said to Samson, Tell me, I pray thee, wherein thy
great strength lieth, and wherewith thou mightest
be bound to afflict thee. 7 And Samson said unto
her, If they bind me with seven green withs that
were never dried, then shall I be weak, and be as
another man. 8 Then the lords of the Philistines
brought up to her seven green withs which had not
been dried, and she bound him with them. 9 (Now
there were men lying in wait, abiding with her in
the chamber.) And she said unto him, The Philis-
times be upon thee, Samson. And he brake the
withs, as a thread of tow is broken when it touch-
eth the fire : so his strength was not known. 10
And Delilah said unto Samson, Behold, thou hast
mocked me, and told me lies : now tell me, I pray
thee, wherewith thou mightest be bound. 11 And
he said unto her, If they bind me fast with new repes
that never were occupied, then shall I be weak, and
be as another man.
ropes, and bound him there with, and said unto him,
The Philistines be upon thee, Samson. (And there
were liers in wait abiding in the chamber.) And
13
And Delilah said unto Samson, Hitherto thou hast
mocked me, and told me lies: tell me wherewith
thou mightest be bound. And he said unto her, If
thou weavest the seven locks of my head with the
web. 14 And she fastened it with the pin, and
said unto him, The Philistines be upon thee, Sam-
son. And he awaked out of his sleep, and went
away with the pin of the beam, and with the web.
15 Ånd she said unto him, How canst thou say, I
love thee, when thine heart is not with me? thou
hast mocked me these three times, and hast not
16 And
it came to pass, when she pressed him daily with
her words, and urged him, so that his soul was
vexed unto death, 17 That he told her all his
heart, and said unto her, There hath not come a
razor upon mine head; for I have been a Nazarite
unto God from my mother’s womb : if I be shaven,
then my strength will go from me, and I shall be-
come weak, and be like any other man.
The burnt child dreads the fire; yet Samson, that has more
than the strength of a man, in this comes short of the wisdom
of a child; for though he had been more than once brought
into the highest degree of mischief and danger by the love of
women, and lusting after them, yet he would not take warm-
ing, but is here again taken in the same Snare, and this third
time pays for all. Solomon seems to refer especially to this
story of Samson, when, in his caution against uncleanness, he
gives this account of a whorish woman, Prov. vii. 26. That
, she hath cast down many wounded, yea many strong men have
been slain by her. And ch. vi. 26. That the adulteress will
hunt for the precious life. This bad woman that brought
Samson to ruin, is here named Delilah, an infamous name,
and fitly used to express the person or thing, that, by flattery
or falsehood, brings mischief and destruction on those to
whom kindness is pretended. See here,
I. The affection Samson had for Delilah ; he loved her,
v. 4. Some think she was his wife, but then he would have
12 Delilah therefore took new
had her home to his own house; others, that he courted her
to make her his wife; but there is too much reason to suspect
that it was a sinful affection he had for her, and that he
lived in uncleanness with her: whether she was an Israelite
or a Philistine, is not certain. If an Israelite, which is
scarcely probable, yet she had the heart of a Philistine.
II. The interest which the lords of the Philistines made
with her to betray Samson, v. 5. l. That which they told her
they designed, was, to humble him, or afflict him ; they would
promise not to do him any hurt, only they would disable him
to do them any. And so much conscience it should seem
- - 643 - -
$
Berome Christ, 1120.
JUDGES, XVI. sanmistrated by Delilah.
they made of this promise, that even then, when he lay ever
so much at their mercy, they would not kill him, no, not
when the razor that cut his hair, might sooner and more
easily, have cut his throat. 2. That which they desired, in
order, hereunto, was, to know where his great strength lay,
and by what means he might be bound. Perhaps they ima-
gined he had some spell or charm which he carried about
with him, by the force of which he did these great things,
and doubted not, but if they could get that from him, he
would be manageable; and therefore, having, had reason
enough formerly to know which was his blind side, hoped to
find out his riddle a second time ; by ploughing with his
beifer, they engaged Delilah to get it out of him, telling her
what a kindness it would be to them, and, perhaps, assuring
her it should not be improved to any real mischief, either to
him or her. 3. For this they bid high, promised to give her
each of them eleven hundred pieces of silver, fifty-five hun-
dred in all. So many shekels reckoned to above one thousand
pounds sterling; with this she was hired to betray one she
pretended to love ; see, what horrid wickedness the love of
money is the root of... Our blessed Saviour was thus betrayed
by one whom he called friend, and with a kiss too, for filthy
lucre. No marvel if those who are unchaste, as Delilah, be
unjust ; such as lose their honesty in one instance, will in
another. - -
III. The arts by which he put her off from time to time,
and kept his own counsel a great while. She asked him
where his great strength lay, and whether it were possible for
him to be bound and afflicted, (v. 6.) pretending that she de-
sired only he would satisfy her curiosity in that one thing,
and that she thought it was impossible he should be bound,
otherwise than by her charms. When she urged him very
much, he told her, 1. That he might be bound with seven
green withs, v. 7. The experiment was tried, (v. 8.) but it
would not do ; he broke the withs as easily as a thread of tow is
broken when it toucheth the fire, v. 9. 2. When she still con-
tinued her importunity, (v. 10.) he told her that with two new
ropes he might be so cramped and hampered, that he might
be as easily dealt with as any other man, v. 11. This ex-
periment was tried too, but it failed; the new ropes broke from
off his arm like a thread, v. 12. 3. When she still pressed him
to communicate the secret, and upbraided him with it as an
unkindness, that he had bantered her so long, he then told
her that the weaving of the seven locks of his head would make
a great alteration in him, v. 13. This came nearer the matter
than any thing he had yet said, but it would not do ; his
strength appeared to be very much in his hair, when, upon the
trial of this, purely by the strength of his hair, he carried away
tºº. of the beam, and the web.
ow, in the making of all these experiments, it is hard to
say, whether there appears more of Samson’s weakness, or
Delilah's wickedness. (1.) Could any thing be more wicked
than her restless and unreasonable importunity with him, to
discover a secret, which she knew would endanger his life, if
ever it were lodged any where but in his own breast 3 What
could be more base and disingenuous, more false and treacher-
ous, than to lay his head in her lap, as one whom she loved,
and at the same time to design the betraying of him to those
by whom he was mortally hated 2 (2.) Could any thing be
more weak than for him to continue a parley with one who, he
so plainly saw, was aiming to do him a mischief, that he
should lend an ear so long to such an impudent request, that
she might know how to do him a mischief; that when he per-
ceived liers in wait for him in the chamber, and that they
were ready to apprehend him if they had been able, he did
not immediately quit the chamber, with a resolution never to
come into it any more ; nay, that he should again lay his head
in that lap, out of which he had been so often roused with
that alarm, The Philistines are upon thee, Samson 2 One can
hardly imagine a man so perfectly besotted, and void of all
consideration, as Samson now was ; but whoredom is one of
those things that take away the heart. It is hard to say what
Samson meant, in suffering her to try so often whether she
could weaken and afflict him : some think he did not certainly
know where his strength lay ; but that, it should seem, he did ;
for when he told her that which would disable him indeed, it
§
is said, He told her all his heart. It seems, he designed to
banter her, and to try if he could turn it off with a jest, and
to baffle the liers in wait, and make fools of them ; but it was
very unwise in him, that he did not quit the field, as soon as
ever he perceived that he was not able to keep the ground.
... IV. The discovery he at last made of this great secret ; and
if the discovery prove fatal to him, he must thank himself,
who had not power to keep his own counsel from one that
manifestly soughº ruin. Surely in vain is the net spread in
4.
and yet he is taken in it.
the sight of any bird, but in Samson's sight is the net spread,
it. If he had not been blind before the
Philistines put out his eyes, he might have seen himself be-
trayed. Delilah signifies a consumer, she was so to him. .
Observe, i. How she teased him, telling him she will not be-
lieve he loved her, unless he will gratify her in this matter;
(v. 15.) How canst thou say, I love thee, when thine heart is not
with me? that is, “when thou canst not trust me with the
counsels of thy heart 3’ Passionate lovers cannot bear to:
have their love, called in question, they would do any thing
rather than their sincerity should be suspected ; here therefore
Delilah had this fond fool (excuse me that I call him so)
at an advantage. This expostulation is indeed grounded upon
a great truth, That those only have our love, not that have our
good words, or our good wishes, but that have our hearts.
That is love without dissimulation ; but it is falsehood and
flattery in the highest degree to say ; We love those with whom
our hearts are not. How can we say, We love either our
brother, whom we have seen, or God, whom we have not seen,
if our hearts be not with them 2 She continued many days
vexatious to him with her importunity, so that he had no
pleasure of his life with her ; (v. 16.) why then did he not
leave her ? It was because he was captivated to her by the
power of love, falsely so called, but, truly, lust. This be-
witched and perfectly intoxicated him, and by the force of it,
see, 2. How she conquered him ; (v. 17.) he told her all his
heart. God left him to himself to do this foolish thing, to
punish him for indulging himself in the lusts of uncleanness.
The angel’ that foretold his birth, said nothing of his great
strength, but only that he should be a Nazarite, and particu-
larly that no razor should come upon his head, ch. xiii. 5. His
consecration to God was to be his strength, for he was to be
strengthened according to the glorious power of that Spirit which
wrought in him mightily, that his strength, by promise, not by
nature, might be a type and figure of the spiritual strength of
believers, Col. i. 11, 29. Therefore the badge of his consecra-
tion was the pledge of his strength ; if he lose the former, he
knows he forfeits the latter. “If I be shaven, I am no longer
a Nazarite, and then my strength is gone.” The making of
his bodily strength to depend so much on his hair, which could
have no natural influence upon it, either one way or other,
teaches us to magnify divine institutions, and to expect God’s
grace, and the continuance of it, only in the use of those
means of grace, wherein he has appointed us to attend upon
him, the word, sacraments, and prayer. In these earthen
vessels is this treasure.
18 And when Delilah saw that he had told her all
his heart, she sent and called for the lords of the Phi-
listines, saying, Come up this once ; for; he hath
shewed me all his heart. Then the lords of the
Philistines came up unto her, and brought money
in their hand. 19 And she made him sleep upon
her knees: and she called for a man, and she caused
him to shave off the seven locks of his head; and
she began to afflict him, and his strength went from
him. 20 And she said, The Philistines be upon
thee, Samson. And he awoke out of his sleep, and
said, I will go out, as at other times before, and
shake myself. And he wist not that the LORD was
departed from him. 21 But the Philistines took
him, and put out his eyes, and brought him down to
Gaza, and bound him with fetters of brass; and he
did grind in the prison-house. -
We have here the fatal consequences of Samson's folly in
betraying his own strength ; he soon paid dear for it. A whore
is a deep ditch; he that is abhorred of the Lord, shull fall therein.
In that pit Samson sinks. Observe, -
1. What care Delilah took to make sure of the money for
herself. She now perceived, by the manner of his speaking,
that he had told her all his heart, and the lords of the Philis-
tines that hired her to do this base thing, are sent for ; but
they must be sure to bring the money in their hands, v. 18.
The wages of unrighteousness are accordingly produced, un-
known to Samson; it would grieve one's heart, to see one of
the bravest men then in the world, sold and bought, as a
sheep for the slaughter; how does this instance sully all the
glory of man, and forbid the strong man ever to boast of his
strength !
2. What course she took to deliver him up to them accord-
ing to the bargain. Many in the world would, for the hun-
dredth part of what was here given Delilah, sell those that they
BEFORE CHRIST, 1120.
The death of Samson.
JUDGES, XVI.
pretend the greatest respect for. Trust not in a friend then,
out not confidence in a guide. See what a treacherous
method she took, (v. 19.) she made him sleep upon her knees.
Josephus says, she gave him some intoxicating liquor, which
laid him to sleep ; what opiates she might steal into his cup,
we know not, but we cannot suppose that he knowingly drank
wine or strong drink, for that would have been a forfeiture of
his Nazariteship, as much as the cutting off his hair. She pre-
tended the greatest kindness then when she designed the great-
est mischief; which yet she could not have compassed, if she
had not made him sleep. See the fatal consequences of securi-
ty. Satan ruins men by rocking them asleep, flattering them
into a good opinion of their own safety, and so bringing them
to mind nothing, and fear nothing, and then he robs them of
their strength and honour, and leads them captive at his will.
When we sleep, our spiritual enemies do not. When he was
asleep, she had a person ready to cut off his hair, which he did
so silently and so quickly, that it did not awake him, but
plainly afflicted him; even in his sleep, his spirit manifestly
§unk upon it. I think we may suppose, that if this ill turn
had been done him in his sleep by some spiteful body, without
his being himself accessary to it, as he was here, it would not
have had this strange effect upon him ; but it was his own
wickedness that corrected him. It was his iniquity, else it had
not been so much his infelicity.
3. What little concern he himself was in at it, v. 20. He
could not but miss his hair as soon as he awoke, and yet said,
“I will shake myself as at other times, after sleep ;” or, “as at
other times, when the Philistines are upon me, to make my
part good against them.” Perhaps he thought to shake him-
self the more easily, and that his head would feel the lighter,
now that his hair was cut ; little thinking how much heavier
the burthen of guilt was, than that of hair. He soon found in
himself some change, we have reason to think so, and yet wist
not that the Lord was departed from him. He did not consider
£hat that was the reason of the change. Note, Many have
lost the favourable presence of God, and are not aware of it;
they have provoked God to withdraw from them, but are not
Sensible of their loss, nor ever complain of it. Their souls
languish and are grown weak, their gifts wither, every thing
goes cross with them ; and yet they impute not this to the right
cause, they are not aware that God is departed from them, nor
are they in any care to reconcile themselves to him, or to re-
cover his favour. When God is departed, we cannot do as at
other times.
4. What improvement the Philistines soon made of their
advantages against him, v. 21. The Philistines took him when
God was departed from him ; those that have thrown them-
selves out of God's protection, become an easy prey to their
£nemies. If we sleep in the lap of our lusts, we shall certain-
ly wake in the hands of the Philistines. It is probable they
had promised Delilah not to kill him, but they took an effec-
tual course to disable him ; the first thing they did, when they
had him in their hands, and found they could manage him,
Was, to put out his eyes, by applying fire to them, says the
Arabic version. They considered that his eyes would never
come again, as perhaps his hair might, and that the strongest
arms could do little without eyes to guide them, and therefore,
if now they blind him, they for ever blind him. His eyes were
the inlets of his sin, he saw the harlot at Gaza, and went in
unto her, (v. 1.) and now his punishment began there. Now
that the Philistines had blinded him, he had time to remember
how his own lust had blinded him. The best preservative of
the eyes, is, to turn them away from beholding vanity. They
‘brought him down to Gaza, that there he might appearin weak-
ness, where he had lately given such proofs of his strength,
(p. 3.) and be a jest to those to whom he had been a terror.
They bound him with fetters of brass, who had before been held
in the cords of his own iniquity, and he did grind in the prison,
work in their Bridewell, either for their profit, or his punish.
ment, or both. The Devil does thus by sinners, blinds the
ninds of them which believe not, and so enslaves them, and
Segures them in his interests. Poor Samson, how art thou
fallen! How is thine honour laid in the dust! How are the
..glory and defence of Israel become the drudge and triumph of
the Philistines | The crown is fallen from his head; woe unto
him, for he hath sinned. -
fully to preserve their purity, and to watch against all fleshly
lusts; for all our glory is gone, and our defence departed from
ºus, when the covenant of our separation to God, as spiritual
Nazarites, is profaned.
2? Howbeit the hair of his head began to grow
again after he was shaven. 23 Then the lords
of the Philistines gathered them together for to offer
Let all take warning by his fall, care- |
—-ºf
a great sacrifice unto Dagon their god, and to re-
joice : for they said, Our god hath delivered Sam-
son our enemy into our hand. 24 And when the
people saw him, they praised their god ; for they
said, Our god hath delivered into our hands our
enemy, and the destroyer of our country, which slew
many of us. 25 And it came to pass, when their
hearts were merry, that they said, Call for Samson,
that he may make us sport. And they called for
Samson out of the prison-house ; and he made them
sport: and they set him between the pillars. 26
And Samson said unto the lad that held him by the
hand, Suffer me that I may feel the pillars where-
upon the house standeth, that I may lean upon them.
27 Now the house was full of men and women ;
and all the lords of the Philistines were there : and
there were upon the roof about three thousand men
and women, that beheld while Samson made sport.
28 And Samson called unto the Lo RD, and said, O
Lord GoD, remember me, I pray thee, and strengthen
me, I pray thee, only this once, O God, that I may
be at once avenged of the Philistines for my two
eyes. 29 And Samson took hold of the two middle
pillars upon which the house stood, and on which it
was borne up, of the one with his right hand, and of
the other with his left. 30 And Samson said, Let
me die with the Philistines. And he bowed himself
with all his might; and the house fell upon the lords,
and upon all the people that were therein : so the
dead which he slew at his death were more than
they which he slew in his life. , 31 Then his bre-
thren, and all the house of his father, came down,
and took him, and brought him up, and buried him
betweeen Zorah and Eshtaol, in the burying-place
of Manoah his father. And he judged Israel twenty
years. -
Though the last stage of Samson's life was inglorious, and
one could wish there were a veil drawn over it, yet this ac-
count here given of his death, may be allowed to lessen,
though it did not quite roll away, the reproach of it, for there
was honour in his death. No doubt, he greatly repented of his
sin, the dishonour he had by it done to God, and his forfeiture
of the honour God had put upon him; for that God was re-
conciled to him, appears, 1. By the return of the sign of his
Nazariteship ; (v. 22.) his hair began to grow again, as when he
was shaven ; that is, to be as thick and as long as when it was
cut off. It is probable that their general thanksgiving to Da-
gon was not long deferred, before which Samson’s hair was
thus grown, by which, and the particular notice taken of it,
it seems to have been extraordinary, and designed for a
special indication of the return of God’s favour to him upon
his repentance. For the growth of his hair was neither the
cause nor the sign of the return of his strength, further than
as it was the badge of his consecration, and a token that God
accepted him as a Nazarite again, after the interruption, with-
out those ceremonies which were appointed for the restora-
tion of a lapsed Nazarite, which he had not now the opportu-
nity of performing, Numb. vi. 9. It is strange that the Philis-
times in whose hands he was, were not jealous of the growth
of his hair again, and did not cut it; but perhaps they were
willing his great strength should return to him, that they
might have so much the more work out of him, and now that
he was blind, they were in no fear of any hurt from him. 2.
By the use God made of him for the destruction of the ene-
mies of his people, and that at a time when it would be most
for the honour of God, and the vindication of that, and not
immediately for the defence and deliverance of Israel. Ob-
serve, -
I. How insolently the Philistines affronted the God of Israel.
1. By the sacrifices they offered to Dagon, his rival. This
Dagon they call their god, a god of their own making, repre-
sented by an image, the upper part of which was in the shape
of a man, the lower part, of a fish, purely the creature of
fancy; yet it served them to set up in opposition to the true
and living God. To this pretended deity they ascribe their
success; (v. 23, 24.) Our god has delivered Samson our enemy
and the destroyer of our country, into our hands. So they
TREFor E CHRIST, 1120.
The death of Samson.
JUDGES, XVI.
dreamed, though he could do neither good nor evil. They
knew Delilah had betrayed him, and they had paid her for
doing it, yet they attribute it to their god, and are confirmed
by it in their belief of his power to protect them ; all people
will thus walk in the name of their gods, they will give them
the praise of their achievements; and shall we not pay this
tribute to our God whose kingdom ruleth over all 2 Yet, con-
sidering what wicked arts they used to get Samson into their
hands, it must be confessed it was only such a dunghill deity
as Dagon, that was fit to be made a patron of their villanies.
Sacrifices were offered, and songs of praise sung, on the general
thanksgiving day, for this victory obtained over one man ;
there were great expressions of joy, and all to the honour of
Dagon. Much more reason have we to give the praise of all
our successes to our God : Thanks be to him who causes us to
triumph in Christ Jesus. 2. By the sport they made with
Samson, God’s champion, they reflected on God himself.
When they were merry with wine, to make them more merry,
Samson must be fetched to make them sport; (v. 25, 27.) that
is, for them to make sport with. Having sacrificed to their
god, and eaten and drunk upon the sacrifice, they rose up to
play, according to the usage of idolaters, (1 Cor. x. 7.) and
Samson must be the fool in the play. They made them-
selves, and one another, laugh, to see how, being blind, he
stumbled and blundered. It is likely, they smote this judge of
Israel upon the cheek, (Mic. v. 1.) and said, Prophesy who
smote thee. It was an instance of their barbarity, to trample
thus upon a man in misery, at the sight of whom a while ago
they would have trembled. It put Samson in the depth of
misery, and as a sword in his bones were their reproaches,
when they said, Where is now thy God 2 . Nothing could be
more grievous to so great a spirit; yet being a penitent, that
makes him patient, and he accepts it as a punishment of his
iniquity. How unrighteous soever the Philistines were, he
could not but own that God was righteous. He had sported
himself in his own deceivings, and with his own deceivers,
and justly are the Philistines let loose upon him to make sport
with him. Uncleanness is a sin that makes men vile, and
exposes them to contempt; a wound and dishonour shall he get,
whose heart is deceived by a woman, and his reproach shall
not be wiped away. Everlasting shame and contempt will be
the portion of those that are blinded and bound by their own
lusts. The Devil that deceived them, will insult over them.
II. How jūstly the God of Israel brought sudden destruc-
tion upon them, by the hands of Samson. Thousands of the
Philistines were got together, to attend theirlords in the sacri-
fices and joys of this day, and to be the spectators of this
comedy ; but it proved to them a fatal tragedy, for they were
all slain, and buried in the ruins of the house ; whether it was
a temple, or a theatre, or some slight building run up for the
purpose, is uncertain. Observe,
I. Who were destroyed; all the lords of the Philistines, (v.
27.) who had by bribes corrupted Delilah to betray Samson to
them. Evil pursued those sinners. Many of the people like-
wise, to the number of three thousand, and, among them, a
great many women, one of whom, it is likely, was that harlot
of Gaza, mentioned, v. 1. Samson had been drawn into sin
by the Philistine women, and a great slaughter is made among
them, as was by Moses's order among the women of Midian,
because it was they that caused the children of Israel to tres-
pass against the Lord in the matter of Peor, Numb. xxxi. 16.
2. When they were destroyed ; (1.) When they were merry,
Secure and jovial, and far from apprehending themselves in
any danger. When they saw Samson lay hold on the pillars,
we may suppose it served them for a jest, and they made sport
with that too; What will this feeble Jew do 2 How are sinners
brought to desolation in a moment They are lifted up in
pride and mirth, that their fall may be the more dreadful.
Let us never enjoy the mirth of wicked people, but infer, from
this instance, that their triumphing is short, and their joy but
for a moment. (2.) It was when they were praising Dagon
their god, and giving that honour to him, which is due to God
only ; which is no less than treason against the King of kings,
his crown and dignity ; justly therefore is the blood of these
traitors mingled with their sacrifices. Belshazzar was cut off
when he was praising his made gods, Dan. v. 4. (3.) It was
when they were making sport with an Israelite, a Nazarite,
and insulting over him, persecuting him whom God had
smitten, Nothing fills the measure of the iniquity of any
person or people faster than mocking and misusing the ser-
vants of God, yea, though it is by their own folly that they are
brought low. Those know not what they do, nor whom they
affront, that make sport with a good man.
3. How they were destroyed; Samson pulled the house
down upon them º” no doubt, putting it into his heart, as
a public person, thus to avenge God’s quarrel with them,
Israel’s, and his own. (1.) He gained strength to do it by
prayer, v. 28. That strength which he had lost by sin, he
recovers, like a true penitent, by prayer ; as David, who
when he had provoked the Spirit of grace to withdraw, prayed,
(Ps. li. 12.) Restore unto me the joy of thy salvation, and up-
hold me with thy free Spirit. We may suppose that this was
only a mental prayer, and that his voice was not heard ; (for
it was made in a noisy, clamorous crowd of Philistines ;) but .
though his voice was not heard of men, yet his prayer was
heard of God, and graciously answered ; and though he lived
not to give an account himself of this his prayer, as Nehemiah,
did of his, yet God not only accepted it in heaven, but, by
revealing it to the inspired penman, provided for the register-
ing of it in his church. He prayed to God to remember him,
and strengthen him this once, thereby owning that his strength.
for what he had already done, he had from God, and begged
it might be afforded to him once more to give them a parting,
blow. That it was not from a principle of passion or per-
Sonal revenge, but from a holy zeal for the glory of God and
Israel, that he desired to do this, appears from God’s accept-
ing and answering the prayer. Samson died praying, so did
our blessed Saviour ; but Samson prayed for vengeance, Christ
for forgiveness. (2.) He gained opportunity to do it, by lean-
ing on the two pillars which were the chief supports of the
building, and were, it seems, so near together, that he could
take hold of them both at one time, v. 26, 29. Having hold
of them, he bore them down with all his might, crying aloud,
Let me die with the Philistines, v. 30. Animamque in vulnere
ponit—While inflicting the wound, he dies. The vast concourse
of people that was upon the roof, looking down through it to
see the sport, we may suppose, contributed to the fall of it.
A weight so much greater than ever it was 3esigned to carry,
might perhaps have sunk of itself, at least . ." made the fall
more fatal to those within : and indeed few of either could
escape being either stifled or crushed to death. This was
done, not by any natural strength of Samson, but by the
almighty power of God, and is not only marvellous, but
miraculous, in our eyes."
Now in this, [1..] The Philistines were greatly mortified.
All their lords and great men were killed, and abundance of
their people, and this in the midst of their triumph ; the
temple of Dagon (as many think the house was) was pulled
down, and Dagon buried in it. This would give a great check
to the insolence of the survivors; and if Israel had had but so
much sense and spirit left them as to improve the advantages
of this juncture, they might now have thrown off the Philis-
tines' yoke. [2.] Samson may very well be justified, and
brought in not guilty of any sinful murder, either of himself
or the Philistines. He was a public person, a declared enemy
to the Philistines, against whom he might therefore take all
advantages; they were now in the most barbarous manner
making war upon him, all present were aiding and abetting,
and justly die with him. Nor was he a felo de se, or a self-
murderer, in it, for it was not his own life that he aimed at,
though he had too much reason to be weary of it, but the lives.
of Israel’s enemies, for the reaching of which he bravely
resigned his own, not counting it dear to him, so he might
finish his course with honour. [3.] God was very much glori-
fied, in pardoning Samson's great transgressions, of which this
was an evidence. It has been said that the prince's giving of
a commission to one convicted, amounts to a pardon. Yet
though he was a God that forgave him, he took vengeance of his
inventions; (Ps. xcix. 8.) and by suffering his champion to
die in fetters, warned all to take heed of those lusts which war
against the soul... However, we have good reason to hope that
though Samson died with the Philistines, he had not his ever-
lasting portion with them. The Lord knows them that are his.
[4.] Christ was plainly typified. He pulled down the devil's
kingdom, as Samson did Dagon’s temple ; and when he died,
obtained the most glorious victory over the powers of dark-
ness. Then when his arms were stretched out upon the cross,
as Samson's to the two pillars, he gave a fatal shake to the
gates of hell, and, through death, destroyed him that had the
power of death, that is, the devil ; (Heb. ii.14, 15.) and herein .
exceeded Samson, that he not only died with the Philistines,
but rose again to triumph over them.
Lastly, The story of Samson concludes, 1. With an account
of his burial ; his own relations, animated by the glories that
attended his death, came and found out his body among the
slain, brought it honourably to his own country, and buried it
in the place of his fathers’ sepulchres; the Philistines being
in such a consternation, that they durst not oppose it. 2. With
the repetition of the account we had before of the continuance
of his government, he judged Israel twenty wears ; and if they
BEFoEE CHRIST, 1406.
The idolatry of Micah.
JUDGES, XVII.
had not been as mean and sneaking as he was brave and dar-
ing, he had left them clear of the Philistines' yoke. They
might have been easy, safe, and happy, if they would but have
given God and theirjudges leave to make them so.
CHAP. XVII.
All agree that what is related in this, and the rest of the chapters to the end
of this book, was not done, as the narrative occurs, after Samson, but
long before, even soon after the death of Joshua, in the days of Phinehas
the son of Eleazar, See ch. xx. 28. But it is cast here into the latter part
of the book, that it might not interrupt the history of the Judges. That it
might appear how happy the nation was in the Judges, here is showed
ſhow unhappy they were when there was none. I. Then idolatry began
in the family of Micah, ch. xvii. II. Then it spread itself into the
tribe of Dan, ch. xviii. III. Then villany was committed in Gibeah of
Benjamin, ch. xix. TV. Then that whole iribe was destroyed for coun-
tenancing it, ch. xx. V. Then strange expedients were adopted to keep
up that tribe, ch. xxi. Therefore blessed be God for the government we
are under Z. In this chapter we are told how Micah an Ephraimite
Jºurnished himself, i. With an image for his god, v. 1–6. 2. With a
Levite, such a one as he was, for his priest, v. 7–13.
1. A*. there was a man of mount Ephraim,
whose name was Micah. 2 And he said
unto his mother, The eleven hundred shekels of
silver that were taken from thee, about which thou
Cursedst, and spakest of also in mine ears, behold,
the silver is with me ; I took it. And his mother
said, Blessed be thou of the Lord, my son.
silver to his mother, his mother said, I had wholly dedi-
cated the silver unto the Lord, from my hand, for
my Son, to make a graven image, and a molten
image: now therefore, I will restore it unto thee.
4. Yet he restored the money unto his mother; and
his mother took two hundred shekels of silver, and
gave them to the founder, who made thereof a
graven image : and they were in the house of
Micah. 5 And the man Micah had an house of
gods, and made an ephod, and teraphim, and con-
Secrated one of his sons, who became his priest. 6
In those days there was no king in Israel, but every
man did that which was right in his own eyes.
Here we have, I. Micah and his mother quarrelling. 1.
The son robs the mother. The old woman had hoarded, with
long scraping and saving, a great sum of money—eleven hun-
dred pieces of silver. It is likely she intended, when she
died, to leave it to her son ; in the mean time, it did her good
to look upon it, and to count it over. The young man has
a family of children grown up, for he had one of age to be a
priest ; (v. 5.) he knows where to find his mother's cash,
thinks he has more need of it than she has, cannot stay tilí
she dies, and so takes it away privately for his own use.
Though it is a fault in parents to withhold from their children
that which is meet, and lead them into temptation to wish
them in their graves, yet even that will by no means excuse
the wickedness of those children that steal from their parents,
and think all their own which they can get from them, though by
the most indirect methods. 2. The mother curses the son, or
whoever had taken her money. It should seem she suspected her
son; for when she cursed, she spoke in his ears so loud, and with
So much passion and vehemence, as made both his ears to
tingle. See what mischief the love of money makes, how it
destroys the duty and comfort of every relation. It was the
love of money that made Micah so undutiful to his mother as
to rob her, and made her so unkind and void of natural af-
fection to her son as to curse him if he had it and concealed
it. , Outward losses drive good people to their prayers, but
bad people to their curses. This woman's silver was her god,
before it was made either into a graven or a molten image, else
the loss of it would have not put her into such a passion as quite
to forget and break through all the laws of decency and piety.
It is a very foolish thing for those that are provoked, to throw
their curses about, as a madman that casteth fire-brands, ar-
*ows, and death, since they know not but they may light upon
those that are most dear to them.
II. Micah and his mother reconciled. 1. The son was so
terrified with the mother's curses, that he restored the money.
Though he had so little grace as to take it, he had so much
left as not to dare to keep it, when his mother had sent a
Curse after it. He cannot believe his mother’s money would
do him any good, without his mother's blessing; nor dares he
deny the theft when he is charged with it, nor retain the
money when it is demanded by the right owner. It is best
3 And,
when he had restored the eleven hundred shekels of
not to do evil, but it is next best, when it is done, to undo it
again, by repentance, confession, and restitution. Let chil-
dren be afraid of having the prayers of their parents against
them ; for though the curse causeless shall not come, yet
that which is justly deserved, may be justly feared, even
though it was passionately and indecently uttered. 2. The
mother was so pleased with her son’s repentance, that she
recalled her curses, and turned them into prayers for her son’s
welfare ; Blessed be thow of the Lord, my son. When those
that have been guilty of a fault, appear to be free and ingenu-
ous in owning it, they ought to be commended for their repent-
i. rather than still be condemned and upbraided for their
ault.
III. Micah and his mother agreeing to turn their money
into a god, and set up idolatry in their family ; and this seems
to have been the first instance of the revolt of any Israelite
from God and his instituted worship, after the death of
Joshua, and the elders that outlived him, and is therefore
thus particularly related. And though this was only the
worship of the true God by an image, against the second
commandment, yet this opened the door to the worship of other
gods, Baalim and the groves, against the first and great com-
mandment. Observe, - -
1. The mother’s contrivance of this matter. When the
silver was restored, she pretends she had dedicated it to the
Lord ; (v. 3.) either before it was stolen, and then she would
have that thought to be the reason why she was so much
grieved at the loss of it, and imprecated evil on him that had
taken it, because it was a dedicated, and therefore an accurs-
ed thing ; or, after it was stolen, she had made a vow that if
she could retrieve it, she would dedicate it to God, and then
she would have the providence that had so far favoured her
as to bring it back to her hands, to be an owning of her vow.
“Come,” said she to her son, “the money is mine, but thou
hast a mind to it; let it be neither mine nor thine, but let us
both agree to make it into an image for a religious use.” Had
she put it to a use that had been indeed for the service and
honour of God, it had been a good way of accommodating the
matter between them ; but as it was, the project was wicked.
Probably, this old woman was one of those that came out of
Egypt, and would have such images made as she had seen
there; now that she began to dote, she called to remembrance
the follies of her youth, and perhaps told her son that this
way of worshipping God by images, was, to her knowledge,
the old religion. -
2. The son’s compliance with her. It should seem, when
she first proposed the thing, he stumbled at it, knowing what
the second commandment was; for when she said, (v. 3.) she
designed it for her son to make an image of, yet he restored
it to his mother, (being loth to have a hand in making the
image,) and she gave it the founder and had the thing done,
blaming him perhaps for scrupling it, v. 4. But when the
images were made, Micah, by his mother's persuasion, was
not only well reconciled to them, but exceedingly pleased
and in love with them ; so strangely bewitching was idolatry,
and so much supported by traditions received from their parents,
1 Pet. i. 18. Jer. xliv. 17. But observe how the old woman’s
covetousness prevailed, in part, above her superstition; she
had wholly dedicated the silver to make the graven and
molten images, (v. 3.) all the eleven hundred pieces; but
when it came to be done, she made less than a fifth part serve,
even two hundred shekels, v. 4. She thought that enough, and
indeed it was too much, to give for an image that is a teacher
of lies. Had it been devoted truly to the honour of God, he
would not thus have been put off with part of the price, but
would have signified his resentment of the affront, as he did
in the case of Ananias and Sapphira. -
Now observe, (1.) What was the corruption here intro-
duced, v. 5. The man Micah had a house of gods, a house of
God, so the LXX. for so he thought it, as good as that at
Shiloh, and better, because his own, of his own inventing, and
at his own disposal ; for people love to have their religion
under their girdle, to manage it as they please. . A house of
error, so the Chaldee, for really it was so, a deviation from
the way of truth, and an inlet to all deceit. Idolatry is a
great cheat, and one of the worst of errors. That which he
aimed at in the progress of his idolatry, whether he designed
it at first or no, was, to mimic and rival both God’s oracles .
and his ordinances. (1.) His oracles. For he made Tera-
phim, little images, which he might advise with as there was
occasion, and receive informations, directions, and predictions
from. What the Urim and Thummim were to the prince and
people, these Teraphim should be to his family; yet he couſd.
not think that the true God should own them, or give answers
by them, and therefore depended upon #" demons as the
BEFoRE CHRIST, 1406.
JUDGES, XVII. Micah consecrates to himself a priest.
heathen worshipped, to inspire them, and make them service-
able to him. Thus while the honour of Jehovah was pretend-
ed, (v. 3.) yet, his institution being relinquished, they un-
avoidably lapsed into downright idolatry and demon-worship.
(2.) His ordinances. Some room or apartment in the house
of Micah was appointed for the temple or house of God; an
ephod, or holy garment, was provided for his priest to officiate
in, in imitation of those used at the tabernacle of God; and
one of his sons he consecrated, probably the eldest, to be his
priest. And when he had set up a graven or molten image to
represent the object of his worship, no marvel if a priest of his
own getting and his own making, served to be the manager of
it. Here is no mention of any altar, sacrifice, or incense, in
honour of these silver gods, but, having a priest, it is proba-
ble he had all these ; unless we suppose that, at first, his
gods were intended only to be advised with, not to be adored,
like Laban’s Teraphim ; but the beginning of idolatry, as of
other sins, is like the letting forth of water. Break the dam,
and you bring a deluge.
like a fretting leprosy. Dr. Lightfoot would have us observe,
that as eleven hundred pieces of silver were here devoted to
the making of an idol, which ruined religion, especially in
the tribe of Dan, (as we shall find after,) which was Samson's
tribe; so eleven hundred pieces of silver were given by each
Philistine lord for the ruin of Samson.
(2.) What was the cause of this corruption, (v. 6.) there
was no king in Israel, no judge or sovereign prince to take
cognizance of the setting up of these images, (which, doubt-
less, the country about soon resorted to,) and to give orders
for the destroying of them : none to convince Micah of his
error, and to restrain and punish him ; to take this disease in
time, by which the spreading of the infection might have been
happily prevented. Every man did that which was right in
his own eyes, and then they soon did that which was evil in
the sight of the Lord. When they were without a king to keep
good order among them, God’s house was forsaken, his priests
neglected, and all went to ruin among them. See what a
mercy government is, and what reason there is, that not only
prayers and intercessions, but giving of thanks, should be made
for kings and all in authority, 1 Tim. ii. 1, 2. Nothing con-
tributes more, under God, to the support of religion in the
world, than the due administration of those two great ordi-
nances, magistracy and ministry.
7 And there was a young man out of Beth-lehem-
judah, of the family of Judah, who was a Levite,
and he sojourned there. 8 And the man departed
out of the city from Beth-lehem-judah, to sojourn
Where he could find a place: and he came to mount
Ephraim; to the house of Micah, as he journeyed. 9
And Micah said unto him; Whence comest thou ?
And he said unto him, I am a Levite of Beth-lehem-
judah, and I go to sojourn where I may find a
place. 10 And Micah said unto him, Dwell with
me, and be unto me a father and a priest, and I
will give thee ten shekels of silver by the year, and
a suit of apparel, and thy victuals. So the Levite
went in. 11 And the Levite was content to dwell
with the man; and the young man was unto him as
One of his sons. 12 And Micah consecrated the
Levite ; and the young man became his priest, and
was in the house of Micah. 13 Then said Micah,
Now know I that the Lo RD will do me good, seeing
I have a Levite to my priest. -
We have here an account of Micah’s furnishing himself
with a Levite for his chaplain, either thinking his son, be-
cause the heir of his estate, too good to officiate, or rather,
because not of God’s tribe, not good enough. Observe,
. I. What brought this Levite to Micah. By his mother’s
side he was of the family of Judah, and lived at Bethlehem
Bmong his mother's relations, (for that was not a Levites’
city,) or, upon some other account, as a stranger or inmate,
sojourned there, v. 7. Thence he went to sojourn where he
could find a place, and in his travels came to the house of
Micah in mount Ephraim, v. 8. Now, 1. Some think it was
his unhappiness that he was under the necessity of removing,
either because he was persecuted and abused, or rather negº
lected and starved, at Bethlehem. God had made plentiful
provision for the Levites, but the people withheld their dues,
*nd did not help them into the possession of the cities assign.
ed them ; so that § were reduced to straits, and no care
Here idolatry began, and it spread:
sent a Levite to his door.
|
was taken for their relief. Israel’s forsaking of God began
with forsaking the Levites, which therefore they are warned
against, Deut. xii. 19. It is a sign religion is going to decay,
when good ministers are neglected, and at a loss for a liveli-
hood. But, 2. It seems rather to have been his fault and
folly, that he loved to wander, threw himself out where he
was, and forfeited the respect of his friends, and, having a
roving head, would go seek his fortune, as we say. We can-
not conceive that things were yet come to that bad pass
among them, that a Levite should be poor, unless it was his
own fault. As those are fit to be pitied, that would fix but
may not, so those are fit to be punished, that might fix but
will not. Unsettledness being, one would think, a constant
uneasiness, it is strange that any Israelite, especially any
Levite, should affect it. - -
II. What bargain Micah made with him. Had he not been
well enough content with his son for a priest, he would have
gone or sent abroad to inquire out a Levite, but now he only.
takes hold of one that drops into his hands, which showed
that he had no great zeal in the matter. It is probable that
this rambling Levite heard, in the country, of Micah’s house
of gods, his graven and molten image, which, if he had had any
thing of the spirit of a Levite in him, would have brought him
thither, to reprove Micah for his idolatry, to tell how directly
contrary it was to the law of God, and how it would bring the
judgments of God upon him ; but instead of that, like a base
and degenerate branch of that sacred tribe, thither he goes,
to offer his service, with Have you any work for a Levite?
For I am out of business, and go to sojourn where I may find &
place ; all he aimed at, was, to get bread, not to do good, v. 9.
Micah courts him into his family, (v. 10.) and promises him,
1. Good preferment; Be unto me a father and a priest.
Though a young man and taken up at the door, yet if he take
him for a priest, he will respect him as a father, so far is he
from setting him among his servants. He asks not for his
credentials, takes no time to inquire how he behaved in the
place of his last settlement, considers not whether, though he
was a Levite, yet he might not be of such a bad character, as
to be a plague and scandal to his family, but thinks, though
he were ever so great a rake, he might serve for a priest to a
graven image, like Jeroboam’s priests of the lowest of the peo-
ple, 1 Kings xii. 31. No marvel if they who can make any
thing serve for a god, make any thing serve for a priest. 2.
A tolerable maintenance. He will allow him meat, and drink,
and clothes, a double suit, so the word is in the margin, a bet-
ter and a worse, one for every day’s wear, and one for holy
days, and ten shekels, about twenty-five shillings a year, for
spending money; a poor salary, in comparison of what God
provided for the Levites that behaved well; but those that
forsake God’s service, will never mend themselves, nor find a
better master. The ministry is the best calling, but the worst
trade, in the world.
III. The Levite's settlement with him, v. 11. He was con-
tent to dwell with the man ; though his work was superstitious,
and his wages scandalous, he objected against neither, but
thought himself happy that he had lighted on so good a house.
Micah, thinking himself holier than any of his neighbours,
presumes to consecrate this Levite : (v. 12.) as if his building,
furnishing, and endowing this chapel, authorized him, not
only to appoint the person that should officiate there, but to
confer those orders upon him, which he had no right to give,
nor the other to receive. And now he shows him respect as a
father, and tenderness as a son, and, with that, is willing to
make up the deficiency of the coin he gave him.
IV. Micah’s satisfaction in this ; (v. 13.) Now know I that
the Lord will do me good ; that is, he hoped that his new es-
tablishment would gain reputation among his neighbours,
and that would turn to his advantage, for he would share in
the profits of his altar ; or rather, that God would countenance
and bless him in all he put his hand unto, because I have a
Levite to be my priest. 1. He thought it was a sign of God’s
favour to him and his images, that he had so opportunely
Thus they who please themselves
with their own delusions, if Providence unexpectedly bring
any thing to their hands, that furthers them in their evil way,
are too apt from thence to infer that God is pleased with them.
2. He thought now that the error of his priesthood was
amended, all was well, though he still retained his graven
and molten image. Note, Many deceive themselves into a
good opinion of their state, by a partial reformation. They
think they are as good as they should be, because, in some one
particular instance, they are not so bad as they have been ;
as if the correcting of one fault would atone for persisting in
all the rest. 3. He thought the making of a Levite into a
priest, was a very meritorious act, which really was a pre-
Before CHRIST, 1406.
JUDGES, XVIII. The Danites send out five spies.
sumptuous usurpation, and very provoking to God. Men’s
pride, and ignorance, and self-flattery, will undertake, not
only to justify, but magnify and sanctify, the most daring
impieties and invasions upon the divine prerogatives. With
much reason might Micah have said, “Now may I fear that
God will curse me, because I have debauched one of his own
tribe, and drawn him into the worship of a graven image;”
yet, for this, he hopes God will do him good. 4. He thought
that having a Levite in the house with him, would of course
entitle him to the divine favour. Carnal hearts are apt to
build too much upon their external privileges, and to conclude
that God will certainly do them good, because they are born
of godly parents, dwell in praying families, are linked in
Society with those that are very good, and sit under a lively
ministry; whereas all this is but like having a Levite to be
their priest, which amounts to no security at all that God will
do them good, unless they be good themselves, and make a
good use of those advantages. - e
CNHAP, XVIII. -
How idolatry crept into the family of Micah we read in the chapter before,
ſhow it was translated from thence into the tribe of Dan we have an ac.
count in this chapter, and how it gained a settlement in a city of note ;
for how great a matter doth a little fire kindle / The tribe of Pan had
their lot assigned them last of all the tribes, and, it happening to be too
strait for them, a considerable city in the utmost corner of Canaan
morthward was added to it, “Let them get it, and take it :" it was called
Laish or Leshem, Josh. xix. 47. Now here we are told, I. How they
sent spies ºo bring them an account of the place, who, by the way, got
acquainted with Micah's priest, v. 1–6. II. What an encouraging re-
port these spies brought back, v. 7–10. III. What forces were sent to
conquer Laish, v. 11–13. IV. How they, by the way, plundered Micah
of his gods, v. 14–26. P. How easily they conquered Laish, v. 27—
29. and, when they had it, set up the graven image in it, v. 30, 31.
1 TN those days there was no king in Israel: and
in those days the tribe of the Danites sought
them an inheritance to dwell in ; for unto that day
all pºeir inheritance had not fallen unto them among
the tº Ibes of Israel. 2 And the children of Dan
Sent of their family five men from their coasts, men
of valour, from Zorah, and from Eshtaol, to spy out
the land, and to search it; and they said unto them,
Go, search the land: who, when they came to mount
Ephraim, to the house of Micah, they lodged there.
3 When they were by the house of Micah, they knew
the voice of the young man the Levite ; and they
turned in thither, and said unto him, Who brought
thee hither ? and what makest thou in this place?
and what hast thou here 2 4 And he said unto them,
Thus and thus dealeth Micah with me, and hath
Hired me, and I am his priest. 5 And they said
unto him, Ask counsel, we pray thee, of God, that
we may know whether our way which we go shall
be prosperous. 6 And the priest said unto them,
Go in peace : before the LoRD is your way wherein
ye go.
Here is, 1. The eye which these Danites had upon Laish,
not the whole tribe of Dan, but one family of them, to whose
lot, in the subdivision of Canaan, that city fell. Hitherto this
£amily had sojourned with their brethren, who had taken pos-
Session of their lot, which lay between Judah and the Philis-
tines, and had declined going to their own city, because there
was no king in Israel to rule over them, v. 1. It lay a great
way off, separate from the rest of their tribe : it was entirely
in the enemy's hand, and therefore they would spunge upon
their brethren, rather than go far to provide for themselves.
But, at length, necessity forced them to it, and they began
to think of an inheritance to dwell in. It is better to have a
little of one's own, than always to hang upon others.
2.The inquiry which this family of the Danites made con-
cerning Laish. They sent five men to search the land, (v. 2.)
that they might know the character of the country, whether it
was an inheritance worth going so far for; and the posture of
the people, whether the making of themselves masters of it
was a thing practicable, what force was necessary in order
thereunto, and which was the best way of making an attack
upon it. The men they sent were men of valour, who, if they
fell into their enemy's hands, knew how to look danger in the
face. It is prudent to look before we leap ; Dan had the sub-
tilty of a serpent by the way, (Gen. xlix. 17.) as well as the
courage of a lion's whelp, leaping from Bashan, Deut. xxxiii. 22.
3. The acquaintance which their spies got with Micah’s priest,
and the improvement they made of that acquaintance. It seems
VoI. I. 4 o -
they had known this Levite formerly, he having, in his rambles,
been sometimes in their country; and though his countenance
might be altered, they knew him again by his vóice, v.3. They
were surprised to find him so far off, inquired what brought him
thither, and he told them, v. 4. what business he had there, and
what encouragement. They, understanding that he had an ora-
cle in his custody, desired he would tell them whether they
should prosper in their present undertaking, v.5. See their care-
lessness and regardlessness of God and his providence ; they
would not have inquired of the Lord at all, if this Levite's
mentioning of the Teraphim he had with him, had not put it
into their heads. Many never think of religion but just when
it falls in their way, and they cannot avoid it, like chance-
customers. See their ignorance of the divine law, that they
thought God, who had forbidden the religious use of graven
images, would yet own them in consulting an image, and give
them an answer of peace. Should he be inquired of by them :
Ezek. xiv. 3. They seem to have had a greater opinion of
Micah's Teraphim, than of God’s Urim ; for they had passed
by Shiloh, and, for aught that appears, had not inquired
there of God’s high priest, but Micah’s shabby Levite shall
be an oracle to them. He betakes himself to his usual method
of consulting his Teraphim ; and, whether he himself believ-
ed it or no, he humoured the thing so well, that he made
them believe he had an answer from God, encouraging them
to go on, and assuring them of good success, v. 6. “Go in
peace, you shall be safe, and may be easy, for before the
Lord is your way,” that is, “ he approves it,” (as the Lord is
said to know the way of the righteous with acceptation,) “and
therefore he will make it prosperous ; his eye will be upon
you for good, he will direct your way, and preserve your
going out and coming in.” Note, Our great care should be
that our way be such as God approves, and, if it be so, we
may go in peace. If God care for us, on him let us cast our
care, and be satisfied that we cannot miss our way, if he go
before us. w - *
7 Then the five men departed, and came to Laish,
and saw the people that were therein, how they
dwelt careless after the manner of the Zidonians,
quiet and secure; and there was no magistrate in
the land, that might put them to shame in anything:
and they were far from the Zidonians, and had no
business with any man. 8 And they came unto
their brethren to Zorah and Eshtaol : and their bre-
thren said unto them, What say ye? 9 And they
said, Arise, that we may go up against them : for
we have seen the land, and, behold, it is very good :
and are ye still 2 be not slothful to go, and to enter
to possess the land. 10 When ye go, ye shall come
unto a people secure, and to a large land : for God
hath given it into your hands; a place where there
is no want of any thing that is in the earth. 11
And there went from thence of the family of the
Danites, out of Zorah and out of Eshtaol, six hun-
dred men appointed with weapons of war, 12 And
they went up, and pitched in Kirjath-jearim, in
Judah: wherefore they called that place Mahaneh-
dan, unto this day: behold, it is behind Kirjath-
jearim. 13 And they passed thence unto mount
Ephraim, and came unto the house of Micah.
Here is, I. The observation which the spies made upon the
city of Laish, and the posture of its inhabitants, v. 7. Never
was place so ill governed, and so ill guarded, which would
make it a very easy prey to the invader. .
1. It was ill governed, for every man might be as bad as he
would, and there was no magistrate, no heir of restraint, as
the word is, that might so much as put them to shame in any
thing, much less put them to death ; so that by the most im:
pudent immoralities they provoked God’s wrath, and by all
manner of mutual mischiefs weakened and consumed one
another. See here, (1.) What the office of magistrates is ;
they are to be heirs of restraint, that is, to preserve a constant
entail of power, as heirs to an inheritance, in the places where
they are, for the restraining of that which is evil... They are
possessors of restraint, intrusted with their authority for this
end, that they may check and suppress every thing that is
vicious, and be a terror to evil doers. It is only God’s grace
that can renew men's depraved minds, and turn their hearts :
but the magistrate’s power may restrain their bad practices,
and tie their hands, so that the wickedness ; the wicked may
64
T}EFORE CHRIST, 1406.
JUDGES, XVIII. Danites carry off Micah's images.
a—
not be either so injurious, or so infectious, as otherwise it
would be. Though the sword of justice cannot cut up the
root of bitterness, it may cut off its branches, and hinder its
growth and spreading, that vice may not go without a check,
for then it becomes daring and dangerous, and the community
shares in the guilt... (2.) See what method must be used for
the restraint of wickedness. Sinners must be put to shame,
that they who will not be restrained by the shamefulness of
the sin before God and their own consciences, may be restrain-
ed by the shamefulness of the punishment before men. All
ways must be tried to dash sin out of countenance, and cover
it with contempt, to make people ashamed of their idleness,
drunkenness, cheating, lying, and other sins, by making repu-
tation always appear on virtue’s side. (3.) See how miser-
able, and how near to ruin, those places are, that either have
no magistrates, or none that bear the sword to any purpose;
the wicked then walk on every side, Ps. xii. 8. And how happy
we are in good laws, and a good government.
2. It was ill guarded. The people of Laish dwelt careless,
quiet, and secure, their gates left open, their walls out of
repair, because under no apprehension of danger, any way;
though their wickedness was so great, that they had reason to
fear divine vengeance every day. It was a sign that the
Israelites, through their sloth and cowardice, were not now
such a terror to the Canaanites, as they had been when they
first came among them, else the city of Laish, which, proba-
bly, knew itself to be assigned to them, would not have been
So very secure. Though they were an open and inland town,
they lived secure, like the Zidonians, who were surrounded with
the sea, and were well fortified both by art and nature; but
were far from the Zidonians, who therefore could not come in
to their assistance, nor help to defend them from the danger,
which, by debauching their manners, they had helped to bring
them into. And lastly, They had no business with any man,
which bespeaks either the idleness they affected, they followed
no trade, and so grew lazy and luxurious, and utterly unable
to defend themselves, or the independency they affected, they
Scorned to be either in subjection to, or alliance with, any of
their neighbours, and so they had none to protect them, or
bring in any aid to them. They cared for nobody, and there-
º: ºbody cared for them. Such as these, were the men of
all Sh.
II. The encouragement which from hence they gave to their
Countrymen that sent them, to prosecute their design upon
this city, v. 8–10. Probably, the Danites had formed notions
of the insuperable difficulties of the enterprise, thought it im-
possible ever to make themselves masters of Laish, and there-
fore had kept themselves so long out of the possession of it;
perhaps suggesting likewise to one another, in their unbelief,
that it was not a country worth going so far and running such
a risk for. Which jealousies the spies (and they were not, in
this, evil spies) had an eye to in their report. 1. They repre-
sent the place as desirable. “If you will trust our judgments,
we have seen the land, and we are agreed in our verdict upon
the view, that, behold, it is very good, (v. 9.) better than this
mountainous country, into which we are here crowded by the
Philistines. You need not doubt of living comfortably in it,
for it is a place where there is no want of any thing,” v. i0. See
what a good land Canaan was, that this city which lay furthest
of all northward, in the utmost corner of the country, stood on
such a fruitful spot. 2. They represent it as attainable; they
do not at all question, but, with God’s blessing, they may soon
get possession of it; for the people are secure, v. 10. And the
more secure, always the less safe ; “God has given it into your
hands, and you may have if for the taking.” They stir them
up to the undertaking : " Arise, that we may go up against
them, let us go about it speedily and resolutely.” They ex-
postulate with them for their delays, and chide them out of
their sluggishness; Are ye still 2 Be not slothful to go. Men
need to be thus stirred up to mind even their interest. Heaven
is a very good land, where there is no want of any thing ; our
God has, by the promise, given it into our hands, let us not be
slothful then in making it sure, and laying hold on eternal life,
but strive to enter. -
III. The Danites’ expedition against Laish. This particu-
lar family of them, to whose lot that city fell, now at length
make towards it, v. 11—-13. The military men were but six
hundred in all, not a hundredth part of that tribe, for when
they entered Canaan, the Danites were above sixty-four thou-
sand, Numb. xxvi. 43. It was strange that none of their bre-
thren of their own tribe, much less of any other, came in to
their assistance ; but it was long after Israel came to Canaan,
before there appeared among them any thing of a public spirit,
or concern for a common interest, which was the reason why
Whey seldom unit;§ a common head, and that kept them low
and inconsiderable. It appears, by v. 21. that these six hun-
dred were the whole number that went to settle there, for they
had their families and effects with them, their little ones and
cattle, so confident were they of success. The other tribes
gave them a free passage through their country; their first
day's march brought them to Kirjath-jearim ; (v. 12.) and
such rare things were military encampments now become in
Israel, that the place where they rested that night, was from
thence called Mahaneh-dan, the camp of Dan ; and, probably,
the place whence they began their march between Zorah and
Eshtaol, was called by the same name, and is meant, ch. xiii.
25. The second day’s march brought them unto mount
Ephraim, near Micah’s house, (v. 13.) and there we must
pause a while.
14. Then answered the five men that went to spy
out the country of Laish, and said unto their bre-
thren, Do ye know that there is in these houses an
ephod, and teraphim and a graven image, and a
molten image? now, therefore, consider what ye
have to do. 15 And they turned thitherward, and
came to the house of the young man the Levite,
even unto the house of Micah, and saluted him. 16
And the six hundred men appointed with their wea-
pons of war, which were of the children of Dan,
stood by the entering of the gate. 17 And the five
men that went to spy out the land went up, and
came in thither, and took the graven image, and the
ephod, and the teraphim, and the molten image:
and the priest stood in the entering of the gate with
the six hundred men that were appointed with wea-
pons of war. 18 And these went into Micah’s
house, and fetched the carved image, the ephod,
and the teraphim, and the molten image. Then
said the priest unto them, What do ye? 19 And
they said unto him, Hold thy peace, lay thine hand
upon thy, mouth, and go with us, and be to us a fa-
ther and a priest: is it better for thee to be a priest
unto the house of one man, or that thou be a priest
unto a tribe and a family in Israel? 20 And the
priest’s heart was glad; and he took the ephod, and
the teraphim, and the graven image, and went in
the midst of the people. 21 So they turned and de-
parted, and put the little ones, and the cattle, and
the carriage, before them. 22 And when they were
a good way from the house of Micah, the men that
were in the houses near to Micah’s house were ga-
thered together, and overtook the children of Dan.
23 And they cried unto the children of Dan : and
they turned their faces, and said unto Micah, What
aileth thee, that thou comest with such a company?
24 And he said, Ye have taken away my gods
which I made, and the priest and ye are gone
away : and what have I more ? and what is this
that ye say unto me, What aileth thee? 25 And
the children of Dan said unto him, Let not thy
voice be heard among us, lest angry fellows run
upon thee, and thou lose thy life, with the lives of
thy household. 26 And the children of Dan went
their way: and when Micah saw that they were too
strong for him, he turned, and went back unto his
house.
The "Yanıtes had sent out their spies to find out a country
for them, and they sped well in their search ; but here, now
that they came to the place, (for till that brought it to their
mind, it does not appear that they had mentioned it to their
brethren,) they oblige them with a further discovery, they can
tell them where there are gods; “Here in these houses, there
are an ephod, and teraphim, and a great many fine things for
devotion, such as we have not the like in our country, now
therefore consider what ye have to do, p. 14. We consulted
them, and had a good answer from them ; they are worth
having, nay, they are worth stealing, (that is, having upon
the worst terms,) and if we can but make ourselves masters
of these gods, we may the better hope to prosper, and make
BEFoRE CHRIST, 1406.
JUDGES, XVIII. Danites carry off. Micah’s images,
ourselves masters of Laish.” So far they were in the right,
that it was desirable to have God’s presence with them, but
wretchedly mistaken, when they took these images for tokens
of God’s presence, which were. fitter to be used in a puppet-
F. than in acts of devotion. They thought an oracle would
e pretty company for them in their enterprise, and instead of
a council of war, to advise upon every emergency; and the
place they were going to settle in, being so far from Shiloh,
they thought they had more need of a house of gods among
themselves, than Micah had that lived so near it. They
might have made as good an ephod and teraphim themselves
as this was, and which would have served their purpose every
whit as well, but the reputation which they found this in the
possession of, (though it had that reputation, but a while,)
amused them into a strange veneration for it, which they
would soon have dropped, if they had had so much sense as
to inquire into its original, and whether there was any thing
divine in its institution.
Being determined to take these gods along with them, we
are here told how they stole the images, cajoled the priest,
and frightened Micah from attempting to rescue them.
I. The five men that knew the house, and the avenues to it,
and particularly the chapel, went in and fetched out the
images, with the ephod, and teraphim, and all the appur-
tenances, while the six hundred men kept the priest in talk at
the gate, v. 16–18. See what little care this sorry priest took
of his gods; while he was sauntering at the gate, and gazing
at the strangers, his treasure (such as it was) was gone. See
how impotent these sorry gods were, that could not keep
themselves from being stolen ; it is mentioned as the re-
proach of idols, that themselves are gone into captivity, Isa.
xlvi. 2, O the sottishness of these Danites How could they
imagine those gods should protect them, that could not keep
themselves from being stolen 2 Yet because they went by the
name of gods, as if it were not enough that they had with
them the presence of the invisible God, nor that they stood in
relation to the tabernacle, where there were even visible tokens
of his presence, nothing will serve them but they must have
gods to go before them, not of their own making indeed, but,
which was as bad, of their own stealing. Their idolatry be-
gan in theft, a proper prologue for such an opera.
to the breaking of the second commandment, they begin with
the eighth, and take their neighbour's goods to make them
their gods. The holy God hates robbery for burnt-offerings,
Dut the Devil loves it. Had these Danites seized the images,
to deface and abolish them, and the priest, to punish him,
they had done like Israelites indeed, and had appeared jea-
lous for their God, as their fathers had done; (Josh. xxii. 16.)
but to take them for their own use, was such a complicated
Crime, as showed they neither feared God, nor regarded man,
but were perfectly lost both to godliness and honesty.
II. They set upon the priest, and flattered him into a good
humour, not only to let the gods go, but to go himself along
with them ; for without him they knew not well how to make
use of the gods. Observe, 1. How they tempted him, v. k0.
They assured him of better preferment with them than what
he now had. It would be more honour and profit to be chap-
lain to a regiment, (for they were no more, though they call
themselves a tribe,) than to be only a domestic chaplain to a
private gentleman. Let him go with them, and he shall have
more dependents on him, more sacrifices brought to his altar,
and more fees for consulting his teraphim, than he had here.
2. How they won him. A little persuasion served, his heart
was glad, v. 20. The proposal took well enough with his ram-
bling fancy, which would never let him stay long at a place,
and gratified his covetousness and ambition. He had no rea:
Son to Say, but that he was well off, where he was, Micah had
not deceived him, or changed his wages, he was not moved
with any remorse of conscience for attending on a graven
image ; had he gone away to Shiloh to minister to the Lord's
priests, according to the duty of a Levite, he might have been
welcome there, (Deut. xviii. 6.) and his removal had been
commendable ; but, instead of that, he takes the images with
him, and carries the infection of the idolatry into the whole
city. It had been very unjust and ungrateful to Micah, if he
had only gone away himself, but much more so, to take the
images along with him, which, he knew, the heart of Micah
was set upon. Yet better could not be expected from a
treacherous Levite; what house can be sure of him who has
forsaken the house of the Lord? Or what friend will he be
true to, that has been false to his God? He could not pre-
tend that he was under compulsive force, for he was glad in
his heart to go. If ten shekels won him, (as Bishop Hall ex-
presses it,) eleven would lose him ; for what can hold those
thst have made shipwreck of a good conscience 2 The hire-
In order.
ling flees because he is a hireling. The priest and his gods
went in the midst of the people, there they placed him, that
they might secure him, either from going back himself, if his
mind should change, or from being fetched back by Micah :
or perhaps in imitation of the order of Israel’s march through
the wilderness, in which the ark and the priests went in the
midst of their camp. -
III. They frightened Micah back, when he pursued them
to recover his gods. As soon as ever he perceived that his
chapel was plundered, and his chaplain had run away from
him, he mustered all the forces he could, and pursued the
robbers, v. 22. His neighbours, and perhaps tenants, that
used to join with him in his devotions, were forward to help
him on this occasion; they got together, and pursued the rob-
bers, who, having their children and cattle before them,
(v. 21.) could make no great haste, so that they soon overtook
them ; hoping by strength of reason to recover what was
stolen, for the disproportion of their numbers was such, that
they could not hope to do it by strength of arm. The pursuers
called after them, desiring to speak a word with them ; they
in the rear, (where it is probable they posted the fiercest and
strongest of their company, expecting there to be attacked,)
turned about, and asked Micah what ailed him to..be so much
concerned, and what he would have, v. 23. He argues with
them, and pleads his right, which he thought should prevail;
but they, in answer, plead their might, which, it proved, did
prevail; for it is common that might overcomes right.
1. He insists upon the wrong they had certainly done him ;
(v. 24.) “Ye have taken away my gods, my images of God,
which I have such an incontestable title to, for I made them
myself, and which I have such an affection for, that I am un-
done if I lose them, for what have I more that will do me any
good, if these be gone º’” Now, (1.) This discovers to us the
folly of idolaters, and the power that Satan has over them.
What a folly was it for him to call those his gods, which he
had made, when he only is to be worshipped by us as a God,
that made us ! Folly indeed to set his heart upon such silly
idle things, and to look upon himself as undone when he had
lost them 1 (2.) This may discover to us our spiritual idola-
try; that creature which we place our happiness in, which we
set our affection inordinately upon, and which we can by no
means find in our hearts to part with, of which we say,
“What have we more ?” that we make an idol of. That is
put in God’s place, and is an usurper, which we are concerned
about, as if our life and comfort, our hope, and happiness, and
all, were bound up in it. But, (3.) If all people, will thus
walk in the name of their god, shall we not be in like manner
affected towards our God, the true God? Let us reckon the
having of an interest in God, and communion with him, in-
comparably the richest portion, and the loss of God the sorest
loss; Woe unto us if he depart, for what have we more ? De-
serted souls that are lamenting after the Lord, may well won-
der, as Micah did, that you should ask, what ails them. For
the tokens of God’s favour are suspended, his comforts are
withdrawn; and what have they more ?
2. They insist upon the mischief they would certainly do'
him, if he prosecuted his demand. They would not hear
reason, nor do justice, nor would so much as offer to pay him
the prime cost he had been at upon those images, nor promise
to make restitution of what they had taken, when they had
served their present purpose with them in this expedition, and
had time to copy them, and make others like them for them-
selves: much less had they any compassion for a loss he so
bitterly lamented; they would not so much as accost him
kindly, or give him good words, but resolve to justify their
robbery with murder, if he did not immediately let fall his
claims; (v. 25.) “Take heed, lest angry fellows run upon
thee, and thou lose thy life; and that is worse than losing thy
gods.” Wicked and unreasonable men reckon it a great pro-
vocation to be asked to do justice, and support themselves by
their power against right and reason. Micah’s crime is ask:
ing his own ; yet, for this, he is in danger to lose his life, and
the lives of his household. Micah has not courage enough to
venture his life for the rescue of his gods, so little opinion had
he of their being able to protect him and bear him out, and
therefore tamely gives them up ; (v. 26.). He turned, and went
back to his house; and if the loss of his idols did but convince
him (as, one would think, it should) of their vanity and im-
potency, and of his own folly in setting his heart upon them,
and send him back to the true God from whom he had revolted,
he that lost them had a much better bargain than they that
by force of arms carried them off. If the loss of our idols
cure us of the love of them, and make us say, What have we to
do any more with idols? the loss will be unspeakable gain. See
Isa ii. 20; xxx. 22. . .
651
T3EFoEE CHRIST, 1406.
JUDGES, XIX. Wickedness of the men of Gibeah.
27 And they took the things which Micah had
made, and the priest which he had, and came unto
'Laish, unto a people that were at quiet and secure :
and they smote them with the edge of the sword, and
burnt the city with fire. 28 And there was no
deliverer, because it was far from Zidon, and they
had no business with any man; and it was in the
valley that lieth by Beth-rehob. And they built a
city, and dwelt therein. 29 And they called the
name of the city Dan, after the name of Dan their
father, who was born unto Israel: howbeit, the name
of the city was Laish at the first. 30 And the chil-
dren of Dan set up the graven image: and Jonathan
the Son of Gershom, the son of Manasseh, he and his
sons were priests to the tribe of Dan until the day of
the captivity of the land. 31 And they set them up
Micah’s graven image, which he made, all the time
that the house of God was in Shiloh.
Here is, I. Laish conquered by the Danites. They pro-
ceeded on their march, and, because they met with no disaster,
perhaps concluded they had not done amiss in robbing Micah ;
many justify themselves in their impiety by their prosperity.
Observe, 1. What posture they found the people of Laish in,
both those of the city, and those of the country about ; they
were quiet and secure, not jealous of the five spies that had
been among them to search out the land, nor had they any
intelligence of the approach of this enemy, which made them
a very easy prey to this little handfnl of men that came upon
them, v. 27. Note, Many are brought to destruction by their
Security. Satan gets advantage against us when we are care-
less and off our watch ; happy therefore is the man that fear-
eth always. 2. What a complete victory they obtained over
them ; they put all the people to the sword, and burnt down so
much of the city as they thought fit to rebuild, (v. 27, 28.) and,
for aught that appears herein, they met with no resistance;
for the measure of the iniquity of the Canaanites was full, that
of the Danites was but beginning to fill. 3. How the con-
querors settled themselves, in their room, p. 28, 29. They
built the city, or much of it, anew, (the old buildings being
gone to decay,) and called the name of it Dan, to be a witness
for them that they were Danites by birth, though separated so
far off from their brethren, which might hereafter, by reason
of their distance, be called in question. We should feel con-
cerned not to lose the privilege of our relation to God’s Israel,
and therefore should take all occasions to own it, and preservé
the remembrance of it to ours after us.
II. Idolatry immediately set up there. God had graciously.
performed his promise, in putting them in possession of that
which fell to their lot, obliging them thereby to be faithful to
him who had been so to them; they inherited the labour of the
people, that they might observe his statutes, Ps. cw. 44, 45. But
the first thing they do after they are settled, is, to break his
Statutes ; as soon as they began to settle themselves, they set
wp the graven image, (v. 30.) perversely attributing their suc-
cess to that idol, which, if God had not been infinitely patient,
would have been their ruin. Thus a prosperous idolater goes
on to offend, imputing this his power unto his god, Hab. i. 11.
Their Levite, who officiated as priest, is at length named here,
Jonathan, the son of Gershom, the son of Manasseh. The word
Manasseh, in the original, has the letter Nun set over the head,
which, some of the Jewish rabbins say, is an intimation that
it should be left out, and then Manasseh will be Moses, and this
Levite, they say, was grandson to the famous Moses, who in-
deed had a son, named Gershom ; but, say they, the historian,
in honour of Moses, by a half interposition of that letter,
turned the name into Manasseh. The vulgar Latin reads it
Moses. And if indeed Moses had a grandson that was rakish,
and was picked up as a fit tool to be made use of in the set-
ting up of idolatry, it is not the only instance (would to God
it were !) of the unhappy degenerating of the posterity of great
and good men. Children's children are not always the crown
Of old men. But the learned Bishop Patrick takes this to
be an idle conceit of the rabbins, and supposes this Jonathan
to be of some other family of the Levites. How long these
corruptions continued, we are told in the close. 1. That the
posterity of this Jonathan continued to act as priests to this
family of Dan that was seated at Laish, and in the country
about, till the captivity, v. 30. After Micah’s image was re-
moved, that family retained the character of priests, and had
respect paid them as such by that city, and it is very proba-
ble that J eroborº an eye to them, when he set up one of
52
his calves there, (which they would welcome at Dan, and pu.
some reputation upon, when the priests of the Lord would
have nothing to do with them,) and that his family officiated
as some of his priests. 2. That these images continued till
Samuel's time, for so long the ark of God was at Shiloh , and,
it is probable, in his time effectual care was taken to suppress
and abolish this idolatry. See how dangerous it is to admit an
infection,for spiritual distempers are not so soon cured as caught.
CHAP. XIX. -
The three remaining chapters of this book contain a most tragical story of
the wickedness of the men of Gibeah, patronised by the tribe of Benja.
min, for which ihat tribe was severely chastised, and almost entirely cut
off by the rest of the tribes. This seems to have been done not long after
the death of Joshua, /*. it was when there was no king, no judge in
Israel; (v. 1. and ch. xxi. 25.) and Phinehas was then high priest, ch.
xx. 28. These particular iniquities, the Danites' idolatry, and the Ben-
jamites’ immorality, let in that general apostasy, ch. iii. 7. The abuse %
the Levile's concubine is here very particularly related. ... I. Her adul-
terous elopement from him, v. 1, 2. II. His reconciliation to her, and
the journey he took to fetch her home, v. 3. III. Her father's kind en-
tertainment of him, v. 4–9, J.P. The abuse he met with at Gibeah,
where, being benighted, he was forced to take up. l. He was neglected
% the men of Gibeah, (v. 10–15.) and entertained by an Ephraimite
that sojourned among them, p. 16–21. 2. They set upon him in his
uarters, as the Sodomites did on Lot's guests, v.22–24. 3. They wil-
nously forced his concubine to death, v. 25–28. V. The course he
took, to send notice of this to all the tribes of Israel, v. 29, 30.
1 A. it came to pass in those days, when there
\\ was no king in Israel, that there was a certain
Levite sojourning on the side of mount Ephraim,
who took to him a concubine out of Beth-lehem-
judah. 2 And his concubine played the whore
against him, and went away from him unto her
father’s house to Beth-lehem-judah, and was there
four whole months. 3 And her husband arose, and
went after her, to speak friendly unto her, and to
bring her again, having his servant with him, and a
couple of asses : and she brought him into her
father’s house ; and when the father of the damsel
saw him, he rejoiced to meet him. 4 And his father-
in-law, the damsel’s father, retained him ; and he
abode with him three days: so they did eat and
drink, and lodged there. 5 And it came to pass on
the fourth day, when they arose early in the morning,
that he rose up to depart: and the damsel’s father
said unto his son-in-law, Comfort thine heart with a
morsel of bread, and afterward go your way. 6 And
they sat down, and did eat and drink both of them
together: for the damsel’s father had said unto the
man, Be content, I pray thee, and tarry all night,
and let thine heart be merry. 7 And when the man
rose up to depart, his father-in-law urged him ;
therefore he lodged there again. 8 And he arose
early in the morning on the fifth day fo depart: and
the damsel’s father said, Comfort thine heart, I pray
thee. And they tarried until after-noon, and they
did eat both of them. 9 And when the man rose up
to depart, he and his concubine, and his servant, his
father-in-law, the damsel’s father, said unto him,
Behold now, the day draweth toward evening ; I
pray you tarry all night: behold, the day groweth to
an end; lodge here, that thine heart may be merry;
and to-morrow get you early on your way, that thou
mayest go home. 10 But the man would not tarry
that night, but he rose up and departed, and came
over against Jebus, which is Jerusalem : and there
were with him two asses saddled ; his concubine also
was with him. 11 And when they were by Jebus
the day was far spent: and the servant said unto his
master, Come, I pray thee, and let us turn in into
this city of the Jebusites, and lodge in it. 12 And
his master said unto him, We will not turn aside
hither into the city of a stranger, that is not of the
children of Israel; we will pass over to Gibeah. 13
...And he said untoº his servant, Come, and let us
draw near to one of these places to lodge all night, in
Gibeah, or in Ramah. 14 And they passed on and
T}EFORE CHRIST, 1410.
J UD GIES, <, XIX. Wickedness of the men of Gibeah.
went their way; and the sun went down upon them
when they were by Gibeah, which belongeth to Ben-
jamin. 15 And they turned aside thither, to go in
and to lodge in Gibeah ; and when he wentin, he sat
him down in a street of the city; for there was no
man that took them into his house to lodging.
The domestic affairs of this Levite would not have been
related thus largely, but to make way for the following story
of the injuries done him, in which the whole nation interested
themselves. Bishop Hall's first remark upon this story, is, That
there is no complaint of a publicly ordered state, but there is a
Levite at one end of it, either as an agent, or as a patient. In
Micah’s idolatry, a Levite was active; in the wickedness of
Gibeah, a Levite was passive ; no tribe shall sooner feel the want
of government than that of Levi ; and in all the book of Judges,
no mention is made of any of that tribe, but of these two.
This Levite was of mount Ephraim, v. 1. He married a wife
of Bethlehem-Judah ; she is called his concubine, because she
was not endowed, for perhaps he had nothing to endow her
with, being himself a sojourner, and not settled ; but it does
not appear that he had any other wife, and the margin calls
her a wife, a concubine, v. 1. She came from the same city
that Micah’s Levite came from, as if Bethlehem-Judah owed
a double ill turn to mount Ephraim, for she was as bad for a
Levite's wife, as that other for a Levite.
I. This Levite's concubine played the whore, and eloped .
from her husband, v. 2. The Chaldee reads it, only that she
carried, it insolently to him, or despised him, and he being dis-
pleased at it, she went away from him, and (which was not
fair) was received and entertained at her father’s house. Had
her husband turned her out of doors unjustly, her father ought
to have pitied her affliction ; but when she treacherously de-
parted from her husband to embrace the bosom of a stranger,
her father ought not to have countenanced her sin. Perhaps
she would not have violated her duty to her husband, if she
had not known too well where she should be kindly received.
Children’s ruin is often owing very much to parents’ in-
dulgence.
II. The Levite went himself to court her return. It was a
sign there was no king, no judge, in Israel, else she had been
prosecuted and put to death, as an adulteress ; but, instead of
that, she is applied to in the most respectful manner by her
injured husband, who takes a long journey on purpose to
beseech her to be reconciled, v. 3. If he had put her away, it
had been a crime in him to return to her again, Jer. iii. 1.
But she having gone away, it was a virtue in him to forgive
the offence, and, though the party wronged, to make the first
motion to her to be friends again. It is part of the character
of the wisdom from above, that it is gentle and easy to be en-
treated. He spake friendly to her, or comfortably, for so the
Hebrew phrase of speaking to the heart, commonly signifies ;
which intimates that she was in sorrow, penitent for what she
had done amiss, which, probably, he heard of when he came
to fetch her back. Thus God promises concerning adulterous
Israel, (Hos. ii. 14.) I will hring her into the wilderness, and
speak comfortably unto her.
III. Her father bid him very welcome, and by his extraor-
dinary kindness to him, endeavoured to atone for the counte-
nance he had given his daughter, in withdrawing from him,
and to confirm him in his disposition to be reconciled to her.
1. He entertains him kindly, rejoices to see him, (v. 3.) treats
him generously for three days, v. 4. And the Levite, to show
that he was perfectly reconciled, accepted his kindness, and
we do not find that he upbraided him or his daughter with
what had been amiss, but was as easy and as pleasant as at
his first wedding-feast. It becomes all, but especially Levites,
to forgive as God does. Everything among them gave a hope.
ul prospect of their living comfortably together for the future;
but could they have foreseen what befell them within one day
or two, how would all their mirth have been imbittered and
turned into mourning ! When the affairs of our families are in
the best posture, we ought to rejoice with trembling, because
we know not what troubles one day may bring forth. We can-
not foresee what evil is near us, but we ought to consider what
may be, that we may not be secure, as if to-morrow must needs
be as this day, and much more abundant, Isa. lvi. 12. 2. He
is very earnest for his stay, as a further demonstration of his
hearty welcome ; the affection he had for him, and the pleasure
he took in his company, proceeded, (1.) From a civil regard
to him as his son-in-law and an ingrafted branch of his own
house. Note, Love and duty are owing to those whom we are
by marriage related to, as well as to those who are bone of our
bone ; and they that show kindness, as this Levite did, may
in Gibeah of Benjamin.
expect, as he did, to receive kindness. And, (2.) From a
pious respect to him as a Levite, a servant of God’s house ; ºf
he were such a Levite as he should be, (and nothing appears
to the contrary,) he is to be commended for courting his stay,
finding his conversation profitable, and having opportunity to
learn from him the good knowledge of the Lord ; hoping also
that the Lord will do him good, because he has a Levite to be his
son-in-law, and will bless. him for his sake. . [1..] He forces
him to stay the fourth day, and that was kind; not knowing
when they might be together again, he engages him to stay as
long as he possibly could. The Levite, though nobly treated,
was very urgent to be gone ; a good man’s heart is where his
business is, for as a bird that wanders from her nest, so is the
man that wanders from his place. It is a sign a man has either
little to do at home, or little heart to do what he has to do,
that can take pleasure in being long abroad where he has
nothing to do. It is especially good to see a Levite willing to
go home to his few sheep in the wilderness. Yet this Levite
was overcome by importunity and kind management to stay
longer than he intended, v. 5–7. We ought to avoid the ex-
treme of an over-easy yielding, to the neglect of our duty on
the one hand, and that of moroseness and wilfulness, to the
neglect of our friends and their kindness on the other hand.
Our Saviour, after his resurrection, was prevailed upon to stay
with his friends longer than he at first intimated to be his
purpose, luke xxiv. 28, 29. [2.] He forces him to stay till
the afternoon of the fifth day, and that, as it proved, was un-
kind, v. 8, 9. He would by no means let him go before dinner,
promises him he shall have dinner, early, designing thereby,
as he had done the day before, to detain him another night;
but the Levite was intent on the house of the Lord at Shiloh,
(v. 18.) and being impatient to get thither, would stay no
longer. Had they set out early, they might have reached some
better lodging place than that which they were now constrain-
ed to take up with, nay, they might have got to Shiloh. Note,
Our friends’ designed kindnesses often prove, in the event,
real injuries; what is meant for our welfare, becomes a trap.
Who knows what is good for a man in this life? The Levite
was unwise in setting out so late ; he might have got home
ºr. if he had staid a night longer, and taken the day before
ll Iſl.
IV. In the return home, he was forced to lodge at Gibeah,
a city in the tribe of Benjamin, afterward called Gibeah of
Sawl, which lay on his road toward Shiloh and mount
Ephraim. When it drew toward night, and the shadows of
the evening were stretched out, they began to think (as it
behoves us to do when we observe the day of our life hasten-
ing towards a period) where they must lodge. When night
came, they could not pursue their journey; he that walketh in
darkness, knoweth not whither he goes: they could not but
desire rest, for which the night was intended, as the day for
labour. 1. The servant proposed that they should lodge in.
Jebus, afterward Jerusalem, but as yet in the possession of
Jebusites, “Come,” (said the servant,) “let us lodge in this.
city of the Jebusites,” v. 11. And if they had done so, it is
probable they had had much better usage than they met with
Debauched and profligate Israelites.
are worse and much more dangerous than Canaanites them-
selves. 2. But the master, as became one of God’s tribe,
would by no means quarter, no, not one night, in a city of
Strangers, (v. 12.) not because he questioned his safety among
them, but he was not willing, if he could possibly avoid it, to
have so much intimacy and familiarity with them as a night's.
lodging came to, nor to be so much beholden to them. By
shunning this place, he would witness against the wickedness
of those that contracted friendship and familiarity with those
devoted nations. Let Israelites, Levites especially, associate
with Israelites, and not with the sons of the stranger. 3. Hav-
ing passed by Jebus, which was about five or six miles from
Bethlehem, (the place whence they came,) and not having
daylight to bring them to Ramah, they stopped at Gibeah ;
(v. 13–15.) there they sat down in the street, nobody offering
them a lodging. In these countries, at that time, there were
no inns, or public-houses, in which, as with us, travellers
might have entertainment for their money; but they carried.
entertainment along with them, as this Levite did here,
(v. 19.) and depended upon the courtesy and hospitality of
the inhabitants for a lodging. Let us take occasion from
hence, when we are in journeys, to thank God for this,
among other conveniences of travelling, that there are Inns to
entertain strangers, and in which they may be welcome, and
well accommodated, for their money. Surely there is no
Country in the world wherein one may stay at home with
more satisfaction, or go abroad with more comfort, than in our
own nation. This traveller, though a º (and to those of
BEFoRE CHRIST, 1410.
J UD GES, XIX. Wickedness of the men of Gibeah.
that tribe God had particularly commanded his people to be
kind upon all occasions,) met with very cold entertainment at
Gibeah, no man took them into his house; if they had any reason
to think he was a Levite, perhaps that made those ill-disposed
people the more shy of him. There are those who will have
this laid to their charge at the great day, I was a stranger, and
aſe took me not in. .
16 And, behold, there came an old man from
his work out of the field at even, which was also of
mount Ephraim; and he sojourned in Gibeah : but
the men of the place were Benjamites.
when he had lifted up his eyes, he saw a way-faring
man in the street of the city; and the old man
said, Whither goest thou? and whence comest thou?
18 . And he said unto him, We are passing from
Beth-lehem-judah toward the side of mount Ephra-
im; from thence am I : and I went to Beth-lehem-
judah, but I am now going to the house of the
LoRD ; and there is no man that receiveth me to
house. 19 Yet there is both straw and provender
for our asses; and there is bread and wine also for
me, and for thy handmaid, and for the young man
which is with thy servants: there is no want of any
thing. 20 And the old man said, Peace be with
thee: howsoever, let all thy wants lie upon me;
only lodge not in the street. 21 So he brought him
into his house, and gave provender unto the asses:
and they washed their feet, and did eat and drink.
Though there was not one of Gibeah, yet it proved there
was one in Gibeah, that showed some civility to this distressed
Levite, who was glad that any one took notice of him. It
was strange that some of those wicked people, who, when it
was dark, designed so ill to him and his concubine, did not,
under pretence of kindness, invite them in, that they might
have a fairer opportunity of perpetrating their villany; but
either they had not wit enough to be so designing, or not
wickedness enough to be so deceiving. Or, perhaps, none of
them separately thought of such a wickedness, till in the
black and dark night they got together to contrive what
mischief they should do. Bad people in confederacy make
one another much worse than any of them would be by
themselves. When the Levite, and his wife, and servant,
were beginning to fear that they must lie in the street all
night, (and as good have lain in a den of lions,) they were at
length invited into a house. And we are here told,
I. Who that kind man was, that invited them. 1. He was
a man of mount Ephraim, and only sojourned in Gibeah, v.
16. Of all the tribes of Israel, the Benjamites had most
reason to be kind to poor travellers, for their ancestor, Ben-
jamin, was born upon the road, his mother then upon a
journey, and very near to this place, Gen. xxxv. 16, 17. Yet
they were hard-hearted to a traveller in distress, while an
honest Ephraimite had compassion on him, and, no doubt,
was the more kind to him, when, upon inquiry, he found that
he was his countryman, of mount Ephraim likewise. He
that was himself but a sojourner in Gibeah, was the more.
compassionate to a wayfaring man, for he knew the heart of a
stranger, Exod. xxiii. 9. Deut. x. 19. Good people that look
upon themselves but as strangers and sojourners in this
world, should, for this reason, be tender to one another,
because they all belong to the same better country, and are
not at home here. 2. He was an old man, one that retained
Some of the expiring virtue of an Israelite; the rising gene-
ration was entirely corrupted; if there was any good remain-
ling among them, it was only with those that were old and
going off. 3. He was coming home from his work out of the
field at even. The evening calls home labourers, Ps. civ.
23. But, it should seem, this was the only labourer that this
evening brought home to Gibeah. The rest had given up
themselves to sloth and luxury, and no marvel there was
among them, as in Sodom, abundance of uncleanness, when
there was among them, as in Sodom, abundance of idleness,
Ezek. xvi. 49. But he that was honestly diligent in his
business, all day, was disposed to be generously hospitable to
these poor strangers, at night. Let men labour, that they may
have to give, Eph. iv. 28. It appears from v. 21. that he was
a man of some substance, and yet had been himself at work
in the field. No man’s estate will privilege him in idleness.
II. How free and generous he was in his invitation ; he did
hot stay till they Applied themselves, to him to beg for a
\
17 And
f
'night’s lodging, but when he saw them, (v. 17.) inquired into
their circumstances, and prevented them with his kindness :
thus our good God answers before we call. Note, A charita-
ble disposition expects only opportunity, not importunity, to
do good, and will succour, upon sight, unsought unto. Hence
we read of a bountiful eye, Prov. xxii. 9. . If Gibeah was like
Sodom, this old man was like Lot in Sodom, who sat in the
gate to invite strangers, Gen. xix. l. Thus Job opened his doors
to the traveller, and would not suffer him to lodge in the street,
Job xxxi. 32. Observe, 1. How ready he was to give credit
to the Levite’s account of himself, when he saw no reason at
all to question the truth of it. Charity is not apt to distrust,
but hopeth all things, (1 Cor. xiii. 7.) and will not make use
of Nabal's excuse for his churlishness to David, Many servants
now-a-days break from their master, 1 Sam. xxv. 10. The
Levite, in his account of himself, professes that he was now
going to the house of the Lord, (v. 18.) for there he designed
to attend, either with a trespass-offering for the sins of his
family, or with a peace-offering for the mercies of his family,
or both, before he went to his own house. And if the men of .
Gibeah had any intimation of his being bound that way,
probably they would therefore be disinclined to entertain him ;
the Samaritans would not receive Christ, because his face was
toward Jerusalem, Luke ix. 53. But for that reason, because
he was a Levite, and was now going to the house of the Lord,
this good old man was the more kind to him. Thus he re-
ceived a disciple in the name of a disciple, a servant of God
for his Master's sake. 2. How free he was to give him enter-
tainment. The Levite was himself provided with all neces-
Saries, (v. 19.) wanted nothing but a lodging, but his generous
host would be himself at the charge of his entertainment, (v.
20.) Iet all thy wants be upon me; so he brought him into his
house, v. 21. Thus God will, some way or other, raise up
. for his people and ministers, even when they seem
OTIOTIls i.
22 Now, as they were making their hearts merry,
behold, the men of the city, certain sons of Belial,
beset the house round about, and beat at the door,
and spake to the master of the house, the old man,
saying, Bring forth the man that came into thine
house, that we may know him. -23. And the man,
the master of the house, went out unto thera, and
said unto them, Nay, my brethren, nay, I pray you,
do not so wickedly; seeing that this man is come
into mine house, do not this folly. 24 Behold,
here is my daughter, a maiden, and his concubine;
them I will bring out now, and humble ye them,
and do with them what seemeth good unto you :
but unto this man do not so vile a thing. 25 But
the men would not hearken to him : so the man
took his concubine, and brought her forth unto
them ; and they knew her, and abused hel all the
night until the morning : and when the day began
to spring, they let her go. 26 Then came the
woman, in the dawning of the day, and fell down
at the door of the man’s house where her lord was,
till it was light. 27 And her lord rose up in the
morning, and opened the doors of the house, and
went out to go his way: and, behold, the woman.
his concubine was fallen down at the door of the
house, and her hands were upon the threshold. 28
And he said unto her, Up, and let us be going : but
none answered. Then the man took her up upon
an ass, and the man rose up, and gat him unto his
place. 29 And when he was come into his house,
he took a knife, and laid hold on his concubine, and
divided her, together with her bones, into twelve
pieces, and sent her into all the coasts of Israel. 30
And it was so, that all that saw it said, There was
no such deed done or seen from the day that the
children of Israel came up out of the land of Egypt
unto this day: consider of it, take advice, and speak
3your minds.
Here is, I. The great wickedness of the men of Gibeah.
One could not imagine that ever it should enter into the heart
of men that had the use of human reason, of Israelites that
had the benefit of divine revelation, to be so very wickeu.
fºLFORE CHRIST, 1410.
JUDGES, XIX. Wickedness of the men of Gibeah.
“Lord, what is man!” said David, “what a mean creature is
he l’” “Lord, what is man,” may we say, upon the reading
of this story, “what a vile creature is he, when he is given up
to his own heart's lusts ſ” 1. The sinners are here called the
sons of Belial, that is, ungovernable men, men that would en-
dure no yoke. Children of the Devil, for he is Belial, re-
sembling him, and joining with him in rebellion against God
and his government. Sons of Benjamin, of whom Moses had
said, The beloved of the Lord shall dwell in safety by him, (Deut.
xxxiii. 12.) are become such sons of Belial, that an honest.
man cannot lodge in safety among them. 2. The sufferers
were a Levite and his wife, and that kind man that gave them
entertainment. We are strangers upon earth, and must ex-
pect strange usage. It is said they were making their hearts
merry when this trouble came upon them, v. 22. If the mirth
was innocent, it teaches us of what uncertain continuance all
our creature comforts and enjoyments are ; when we are ever
so well pleased with our friends, we know not how near our
enemies are ; nor, if it be well with us this hour, can we be
sure it will be so the next. If the mirth was sinful and ex-
cessive, let it be a warning to us to keep a strict guard upon
ourselves, that we grow not intemperate in the use of lawful
things, nor be transported into indecencies by our cheerful-
ness, for the end of that mirth is heaviness. God can soon
change the note of those that are making their hearts merry,
and turn their laughter into mourning, and their joy into
heaviness. -
Let us see what the wickedness of these Benjamites was.
(1.) They made a rude and insolent assault, in the night,
upon the habitation of an honest man, that not only lived
º among them, but kept a good house, and was a
lessing and ornament to their city. They beset the house
round, and, to the great terror of those within, beat as hard as
they could at the door, v. 22. A man’s house is his castle, in
which he ought to be both safe and quiet, and where there is
ław, it is taken under the special protection of it; but there
was no king in Israel to keep the peace, and secure honest
men from the sons of violence.
(2.) They had a particular spite at the strangers that were
within their gates, that only desired a night's lodging among
them, contrary to the laws of hospitality, which all civilized
nations have accounted sacred, and which the master of the
house pleaded with them ; (v. 23.) Seeing that this man is come
into my house. They are base and abject spirits indeed, that
will trample upon the helpless, and use a man the worse for
his being a stranger, whom they know no ill of.
(3.) They designed, in the most filthy and abominable
manner, (not to be thought of without horror and detestation,)
to abuse the Levite, whom perhaps they had observed to be
young and comely. Bring him forth, that we may know him.
We should certainly have concluded they meant only to in-
quire whence he came, and to know his character, but that
ithe good man of the house, who understood their meaning
too well, by his answer lets us know that they designed the
gratification of that most unnatural and worse than brutish
lust, which was expressly forbidden by the law of Moses, and
called an abomination, Lev. xviii. 22. They that are guilty of
it, are ranked in the New Testament among the worst and
vilest of sinners, (1 Tim. i. 10.) and such as shall not inherit
the kingdom of God, 1 Cor. vi. 9. Now, [1..] This was the sin
of Sodom, and from thence is called Sodomy. The Dead sea,
which was the standing monument of God’s vengeance upon
Sodom for its filthiness, was one of the boundaries of Canaan,
and lay not many miles off from Gibeah ; we may suppose the
men of Gibeah had seen it many a time, and yet would not
take warning by it, but did worse than Sodom, (Ezek. xvi. 48.)
and sinned just after the similitude of their transgression. Who
would have expected. (says Bishop Hall) such extreme abo-
mination to come out of the loins of Jacob '' Even the worst
pagans were saints to them. What did it avail them that
they had the ark of God in Shiloh, when they had Sodom in
their streets; God’s law in their fringes, but the Devil in their
hearts 3 Nothing but hell itself can yield a worse creature
than a depraved Israelite. [2.] This was the punishment of
their idolatry, that sin to which they were, above all other,
most addicted Because they liked not to retain God in their
knowledge, therefore he gave them up to these vile affections, by
which they dishonoured themselves, as they had by their
idolatry dishonoured him, and turned his glory into shame,
Rom. i. 24, 28. See and admire, in this instance, the patience
of God; why were not these sons of Belial struck blind, as
the Sodomites were? Why were not fire and brimstone rained
from heaven upon their city ? It was because God would
leave it to Israel to punish them by the sword, and would re-
aerve his own punishment of them for the future state, in
*.
which those that go after strange flesh, shall suffer the ven-
geance of eternal fire, Jude 7.
(4.) They were deaf to the reproofs and reasonings of the
good man of the house, who, being well acquainted (we may
suppose) with the story of Lot and the Sodomites, seeing the
men of this city imitate the Sodomites, set himself to imitate
Lot, v. 23, 24. Compare Gen. xix. 6–8. He went out to
them as Lot did, spoke civilly to them, and called them
brethren, begged of them to desist, pleaded the protection of
his house which his guests were under, and represented to
them the great wickedness of their attempt ; “Do not so
wickedly, so very wickedly,” he calls it folly and a vile thing.
But in one thing he conformed too far to Lot's example, (as
we are apt, in imitating good men, to follow them, even in
their false steps,) in offering them his daughter to do what
they would with. He had not power thus to prostitute his
daughter, nor ought he to have done this evil that good might
come. But this wicked proposal of his, may be in part ex-
cused, from the great surprise and terror he was in, his con-
cern for his guests, and his having too close a regard to what
Lot did in the like case, especially not finding that the angels
who were by reproved him for it. And perhaps he hoped
that his mentioning of this as a more natural gratification of
their lust, would have sent them back to their common har-
lots. But they would not hearken to him, v. 25. Headstrong
lusts are like the deaf adder that stoppeth her ear, they sear
the conscience and make it insensible.
(5.) They got the Levite's wife among them, and abused
her to death, v. 25. They slighted the old man’s offer of his
daughter to their lust, either because she was not handsome,
or because they knew her to be one of great gravity and mo-
desty; but when the Levite brought them his concubine, they
took her with them by force to the place appointed for their
filthiness. Josephus, in his narrative of this story, makes her
to be the person they had a design upon when they beset the
house, and says nothing of their villanous design upon the
Levite himself. They saw her (he says) in the street, when
they came into the town, and were smitten with her beauty;
and perhaps, though she was reconciled to her husband, her
looks did not speak her to be one of the most modest ; many
bring mischief of this kind upon themselves by their loose car-
riage and behaviour; a little spark may kindle a great fire.
One would think the Levite should have followed them, to
see what became of his wife, but it is probable he durst not,
lest they should do him a mischief. In the miserable end of
this woman, we may see the righteous hand of God, punishing
her for her former uncleanness, when she played the whore
against her husband, v. 12. Though her father had coun-
tenanced her, and her husband had forgiven her, and the fault
was forgotten now that the quarrel was made up, yet God re-
membered it against her, when he suffered these wicked men
thus wretchedly to abuse her ; in doing which, how unrighte-
ous soever they were, in permitting it the Lord was righteous.
Her punishment answered her sin, Culpa libido fuit, poena
libidofuit—Lust was her sin, and lust was her punishment. By
the law of Moses, she was to have been put to death for her
adultery; she escaped that punishment from men, yet ven-
geance pursued her ; for if there was no king in Israel, yet
there was a God in Israel, a God that judgeth in the earth.
We must not think it enough to make our peace with men,
whom by our sins we have wronged, but are concerned, by
repentance and faith, to make our peace with God, who sees
not as men see, nor makes so light of sin as men often do.
The justice of God in this matter does not at all extenuate the
horrid wickedness of those men of Gibeah, than which
nothing could be more barbarous and inhuman. .
II. The notice that was sent of this wickedness, to all th
tribes of Israel. The poor abused woman made towards hel
husband’s lodgings, as soon as ever the approach of the day-
light obliged the sons of Belial to let her go, (for those works
of darkness hate and dread the light,) v. 25. Down she fell
at the door, with her hands on the threshold, begging pardon
(as it were) for her former transgression, and in that posture
of a penitent, with her mouth in the dust, she expired ; there
he found her, (v. 26, 27.) supposed her asleep, or overcome
with shame and confusion for what had happened, but soon
perceived she was dead; (v. 28.) took up her dead, body,
which, we may suppose, had all over it marks of the hands,
the blows, and other abuses, she had received. On this sad
occasion, he waved his purpose of going to Shiloh, and went
directly home ; he that went out in hopes to return rejoicing;
came in again melancholy and disconsolate, sat down and
considered, “Is this an injury fit to be passed by ?”. He can-
not call for fire from heaven to consume the men of Gibeah,
as those angels did, who were, after the same manner. insul”
BEFor E CHRIST, 1410. 2.
J UDGES, XX. Wickedness of the men of Gibeah.
ed by the Sodomites. There was no king in Israel, nor (for
aught that appears) any Sanhedrim, or great council, to ap-
eal to, and demand justice from ; Phinehas is high priest,
[. he attends closely to the business of the sanctuary, and
will be no judge or divider: he has therefore no other way left
him, than to appeal to the people : let the community be
judge ; though they had no general stated assembly of all the
tribes, yet it is probable that each tribe had a meeting of their
chiefs within itself; to each of the tribes, in their respective
ineetings, he sent by special messengers a remonstrance of the
wrong that was done him, in all its aggravating circumstances,
and with it a piece of his wife's dead body, (v. 29.) both to
confirm the truth of the story, and to affect them the more with
it. He divided it into twelve pieces, according to the bones, so
some lead it, that is, by the joints, sending one to each tribe,
even to Benjamin among the rest, with the hope that some
among them would have been moved to join in punishing so
great a villany, and the more warmly, because committed by
some of their own tribe. It did indeed look very barbarous,
thus to mangle a dead body, which, having been so wretched-
ly dishonoured, ought to have been decently interred ; but the
Levite designed hereby, l. To represent their barbarous usage
of his wife, whom they had better have cut in pieces thus,
than have used as they did. 2. To express his own passionate
concern, and thereby to excite the like in them. -
And it had the desired effect. All that saw the pieces of
the dead body, and were told how the matter was, expressed
the same sentiments upon it. (1.) That the men of Gibeah
had been guilty of a very heinous piece of wickedness, the like
to which had never been known before in Israel, v. 30. It
was a complicated crime, loaded and blackened with all pos-
sible aggravations. They were not such fools as to make a
mock at this sin, or turn the story off with a jest. (2.) That
a general assembly of all Israel should be called, to debate
what was fit to be done for the punishment of this wickedness,
that a stop might be put to this threatening inundation of de-
bauchery, and the wrath of God might not be poured upon
the whole nation for it. It is not a common case, and there-
fore they stir up one another to come together upon the occa-
sion, with this, Consider of it, take advice, and speak your minds.
We have here the three great rules by which they that sit in
council ought to go in every arduous affair. . [1..] Let every
man retire into himself, and weigh the matter impartially and
fully in his own thoughts, and seriously and calmly consider
it, without prejudice on either side, before he speaks of it.
[2.J Let them freely talk it over, and every man take advice
of his friend, know his opinion, with his reasons, and weigh
them. [3.] Then let every man speak his mind, and give his
vote according to his conscience. In the multitude of such
counsellors there is safety.
CHAP. XX.
Into the book of the wars of the Lord the story of this chapter must be
brought, but it looks as sad and uncomfortable as any article in all that
History ; for there is nothing in it that looks in the least bright or plea-
sant, but the pious zeal of Israel against the wickedness of the men of
Gibeah, which made it on their side a just and holy war ; but otherwise,
the obstinacy of the Benjamišes in protecting their criminals, which was
the foundation of the war, the vast loss which the Israelites sustained in
çarrying on the war, and (though the righteous cause was victorious at
last, yet) the issuing of the war, in the almost utter extirpation of the tribe
of Benjamin, make it, from first to last, melancholy. , And yet this hap-
pened soon after the glorious settlement of Israel in the land of promise,
upon which one would have expected every thing to be prosperous and
séréné. In this chapter we havé, I. The Levite's cause heará in a gene-
ral convention of the tribes, v. 1–7. II. A unanimous resolve to
avenge his quarrel upon the men of Gibeah, v. 8–11. III. The Ben-
Jamites appearing in defence of the criminals, v. 12–17. IP. The de-
Jeal ºf Israel in the first and second days' battle, v. 18–25. V. Their
himbling themselves before God upon that occasion, v. 26–28. P.I.
The total rout they gave the Benjamites in the third engagement, by a
stratagém, by which they were all cut off, except six hundred men, v.
29-48, .4md all this, ihe effect of the indignities done to one poor Le-
ºilº, and his wife : so little do they that do iniquity, consider what will
be the end thereof. -
| HEN all the children of Israel went out, and
the congregation was gathered together as one
man, from Dan even to Beer-sheba, with the land of
Gilead, unto the Lo RD in Mizpeh. 2 And the chief
of all the people, even of all the tribes of Israel, pre-
Sented themselves in the assembly of the people of
God, four hundred thousand footmen that drew
sword. 3 (Now the children of Benjamin heard
that the children of Israel were gone up to Mizpeh.)
Then said the children of Israel, Tell us, how was
this wickedness 2 4 And the Levite, the husband of
the woman that was slain, answered and said, I came
into Gibeah that belongeth to Benjamin, I and my
concubine, to lodge : 5 And the men of Gibeah rose
against me, and beset the house round about upon
me by night, and thought to have slain me; and my
concubine have they forced, that she is dead. 6
And I took my concubine, and cut her in pieces, and
sent her throughout all the country of the inheritance
of Israel: for they have committed lewdness and
folly in Israel. 7 Behold, ye are all children of
Israel ; give here your advice and counsel. 8 And
all the people arose as one man, saying, We will not
any of us go to his tent, neither will we any of us turn
into his house: 9 But now this shall be the thing which
we will do to Gibeah, we will go up by lot againstit:
10 And we will take ten men of an hundred through-
out all the tribes of Israel, and an hundred of a
thousand, and a thousand out of ten thousand, to
fetch victual for the people, that they may do, when
they come to Gibeah of Benjamin, according to all
the folly that they have wrought in Israel. 11 So
all the men of Israel were gathered against the city,
knit together as one man.
Here is, I. A general meeting of all the congregation of
Israel, to examine the matter concerning the Levite's concu-
bine, and to consider what was to be done upon it, v. 1, 2.
It does not appear that they were summoned by the authority
of any one common head, but they came together by the con-
sent and agreement, as it were, of one common heart, fired
with a holy zeal for the honour of God and Israel. 1. The
place of their meeting was Mizpeh, they gathered together
unto the Lord there ; for Mizpeh was so very near to Shiloh,
that their encampment might very well be supposed to reach
from Mizpeh to Shiloh. Shiloh was a small town, and there-
fore, when there was a general meeting of the people to present
themselves before God, they chose Mizpeh for their head-
Quarters, which was the next adjoining city of note; perhaps,
because they were not willing to give that trouble to Shiloh,
which so great an assembly would occasion ; it being the
residence of the priests that attended the tabernacle. 2. The
persons that met were all Israel, from Dan, (the city very
lately so called, ch. xviii. 29.) in the north, to Beer-sheba, in
the south, with the land of Gilead, that is, the tribes on the
other side Jordan, all as one man ; so unanimous were they in
their concern for the public good. Here was an assembly of
the people of God; not a convocation of the Levites and priests,
though a Levite was the person principally concerned in the
cause, but an assembly of the people, to whom the Levite
referred himself with an Appello populum—l appeal to the
people; the people of God were four hundred thousand footmen
that drew sword, that is, were armed and disciplined, and fit
for service ; and some of them, perhaps, such as had known the
wars of Canaan, ch. iii. 1. In this assembly of all Israel, the
chief (or corners) of the people (for the rulers are the corner-
stones of the people that keep all together) preserted them-
Selves as the representatives of the rest ; they rendered them-
selves at their respective posts, at the head of the thousands
and hundreds, the fifties, and tens, over which they presided ;
for so much order and government, we may suppose at least,
they had among them, though they had no general or com-
mander in chief. So that here was, (1.) A general congress
of the states for counsel ; the chief of the people presented
themselves, to lead and direct in this affair. (2.) A general
rendezvous of the militia for action ; all that drew sword and
were men of war, (v. 17.) not hirelings or pressed men, but
the best freeholders, that went at their own charge. Israel
was above six hundred thousand when they came into Canaan,
and we have reason to think they were, at this time, much
increased, rather than diminished: but then all between
twenty and sixty were military men ; now we may suppose
more than the one half exempted from bearing arms, to hus-
band the land ; so that these were as the trained bands. The
militia of the two tribes and a half were forty thousand, (Josh.
iv. 13.) but the tribes were many more. -
II. Notice given to the tribe of Benjamin of this meeting,
(v. 3.) They heard that the children of Israel were gone up to
Mizpeh ; probably, they had a legal summons sent them to
appear with their brethren, that the cause might be fairly
debated, before any resolutions were taken up upon it, and so
the mischiefs that followed, would have been happily pre-
T}EFor E CHRIST, 1410.
JUDGES, XX. Wickedness of the men of Gibeah.
vented ; but the notice they had of this meeting rather har-
dened and exasperated them, than awakened them to think of
the things that belonged to their peace and honour.
III. A solemn examination of the crime charged upon the
men of Gibeah. A very horrid representation of it had been
made by the report of the messengers that were sent to call
them together, but it was fit it should be more closely in-
quired into, because such things are often made worse than
Teally they were ; a committee therefore was appointed to
examine the witnesses, (upon oath, no doubt,) and to report
the matter. It is only the testimony of the Levite himself,
that is here recorded, but it is probable his servant, and the
old man, were examined, and gave in their testimony, for that
more than one were examined, appears by the original, (v. 3.)
which is, Tell ye us; and the law was, that none should be
put to death, much less many, upon the testimony of one
witness only. The Levite gives a particular account of the
matter. That he came into Gibeah only as a traveller, to lodge
there, not exciting the least 'suspicion that he designed them
any ill turn, v. 4. That the men of Gibeah, even those that
were of substance among them, that should have been a pro-
tection to the stranger within their gates, riotously set upon
the house where he lodged, and thought to have slain him ; he
could not, for shame, relate the demand which they, without
shame, made, ch. xix. 22. They declared their sin as Sodom,
even the sin of Sodom, but his modesty would not suffer him
to repeat it, it was sufficient to say they would have slain him,
for he would rather have been slain than have submitted to
their villany; and if they had got him into their hands, they
would have abused him to death; witness what they had done
to his concubine, they have forced her, that she is dead, v. 5.
And to excite in his countrymen an indignation at this wicked-
ness, he had sent pieces of the mangled body to all the tribes,
which had fetched them together to bear their testimony
against the lewdness and folly committed in Israel, v. 6. All
lewdness is folly, but especially lewdness in Israel; for them
to defile their own bodies, who have the honourable seal of the
Covenant in their flesh ; for them to defy the divine vengeance,
to whom it is so clearly revealed from heaven—Nabal is their
name, and folly is with them. He concludes his declaration
with an appeal to the judgment of the court; (v. 7.) Ye are
all children of Israel, and therefore ye know law and judgment ;
(Esth. i. 13.) “Ye are a holy people to God, and have a dread
of every thing which will dishonour God, and defile the land;
ye are of the same community, members of the same body,
and therefore likely to feel from the distempers of it; ye are
the children of Israel, that ought to take particular care of the
‘Levites, God’s tribe among you, and therefore give here your
advice and counsel, what is to be done.”
IV. The resolution they came to hereupon, which was, that,
being now together, they would not disperse till they had seen
vengeance taken upon this wicked city, which was the re-
proach and scandal of their nation. Observe, 1. Their zeal
against the lewdness that was committed. They would not
return to their houses, how much soever their families and
their affairs at home wanted them, till they had vindicated
the honour of God and Israel, and recovered with their swords,
if it could not be had otherwise, that satisfaction for the crime,
which the justice of the nation called for, v. 8. By this they
Ghowed themselves children of Israel indeed, that they pre-
ferred the public interest before their private concerns. 2.
Their prudence in sending out a considerable body of their
'forces to fetch provisions for the rest; (v. 9, 10.) one of ten,
and he, chosen by lot, forty thousand in all, must go to their
respective countries, whence they came, to fetch bread and
other necessaries for the subsistence of this great army; for
when they came from home, they took with them provisions
only for a journey to Mizpeh, not for an encampment (which
might prove long) before Gibeah. This was to prevent their
Scattering to forage for themselves, which, if they had done, it
would have been hard to get them all together again, especially
all in so good a mind. Note, When there appears in people
a pious zeal for any good work, it is best to strike while the
iron is hot, for such zeal is apt to cool quickly, if the prosecu-
tion of it be delayed. Let it never be said that we left that
good work to be done to-morrow, which we could as well have
done to-day. 3. Their unanimity in these counsels, and the
execution of them. The resolution was voted, Nemine con-
tradicente–Without a dissenting voice, (v. 8.) it was one and
all ; and, when it was put in execution, they were knit toge-
ther as one man, v.11. This was their glory and strength,
that the several tribes had no separate interests when the
common good was concerned.
12 And the tribes of Israel sent men through all
Vol. 1. 4 P
the tribe of Benjamin, saying, What wickedness is
this that is done among you? 13 Now therefore
deliver ws the men, the children of Belial, which are
in Gibeah, that we may put them to death, and put
away evil from Israel. But the children of Benja-
min would not hearken to the voice of their brethren
the children of Israel: 14 But the children of Ben-
jamin gathered themselves together out of the cities
unto Gibeah, to go out to battle against the children
of Israel. 15 And the children of Benjamin were
numbered at that time, out of the cities, twenty and
six thousand men that drew sword, beside the in-
habitants of Gibeah, which were numbered seven
hundred chosen men. 16 Among all this people
there were seven hundred chosen men left-handed ;
every one could sling stones at an hair breadth, and
not miss. 17 And the men of Israel, beside Ben-
jamin, were numbered four hundred thousand men
that drew sword: all these were men of war.
Here is, I. The fair and just demand which the tribes of
Israel, now encamped, sent to the tribe of Benjamin, to deliver
up the malefactors of Gibeah to justice, v. 12, 13. If the tribe
of Benjamin had come up, as they ought to have done, to the
assembly, and agreed with them in their resolutions, they had
had none to deal with but the men of Gibeah only, but they,
by their absence, taking part with the criminals, application,
must be made to them all ; the Israelites were zealous against
the wickedness that was committed, yet they were discreet in
their zeal, and did not think it would justify them in falling
upon the whole tribe of Benjamin, unless they, by refusing to
give up the criminals, and protecting them against justice,
should make themselves guilty, ea post facto—as accessaries
after the fact. They desire them to consider how great the
wickedness was, that was committed, (v. 12.) and that it was
done among them : and how necessary it was therefore that
they should either punish the malefactors with death them-
selves, according to the law of Moses, or deliver them up to
this general assembly, to be so much the more publicly and
solemnly punished, that evil might be put away from Israel,
the national guilt removed, the infection stopped by cutting
off the gangrened part, and national judgments prevented;
for the sin was so very like that of the Sodomites, that they
might justly fear, if they did not punish it, God would rain
hail from heaven upon them, as he did, not only upon Sodom,
but the neighbouring cities. If the Israelites had not made
this reasonable demand, they would have had much more rea-
son to lament the following desolations of Benjamin. All
methods of accommodation must be used before we go to war,
or go to law. The demand was like that of Joab’s to Abel,
2 Sam. xx. 20, 21. “Only deliver up the traitor, and we will
lay down our arms.” On these terms, and no other, God will
be at peace with us, that we part with our sins, that we mor-
tify and crucify our lusts, and then all shall be well; his anger
will be turned away.
II. The wretched obstinacy and perverseness of the men of
Benjamin, who seem to have been as unanimous and zealous
in their resolutions to stand by the criminals, as the rest of
the tribes were to punish them ; so little sense had they of
their honour, duty, and interest. -
They were so prodigiously vile, as to patronise the wic-
kedness that was committed. They would not hearken to the
voice of their brethren, v. 13. Either because they of that tribe
were generally more vicious and debauched at this time than
the rest of the tribes, and therefore would not bear to have
that punished in others, which they knew themselves guilty of.
(Some of the most fruitful and pleasant parts of Canaan fell to .
the lot of this tribe; their land, like that of Sodom, was as
the garden of the Lord, which, perhaps, helped to make the
inhabitants, like the men of Sodom, wicked, and sinners before
the Lord exceedingly, Gen. xiii. 10, 13.). Or, because (as
Bishop Patrick suggests) they took it ill that the other tribes
should meddle with the concerns of theirs; they would not do
that which they knew was their duty, because they were re-
minded of it by their brethren, by whom they scorned to be
taught and controlled. If there were any wise men among
them that would have complied with the demand made, yet
they were overpowered by the majority, who thus made the
crime of the men of Gibeah their own. Thus we have fel-
lowship with the wrfruitful works of darkness, if we confe:
derate with those that have, and make ourselves guilty of
other men's sins, by countenancing andgending them. It
BEFORE CHRIST, 1410.
JU DG ES, XX. Wickedness of the men of Gibeah.
seems there is no cause so bad but it will find some patrons,
Some advocates, to appear for 1t ; but woe be to those by whom
such affences come. Those will have a great deal to answer for,
that obstruct the course of necessary justice, and strengthen
the hands of the wicked, by saying, Owicked man, thow shalt
not die. -
2. They were so prodigiously vain and presumptuous, as to
make head against the united force of all Israel. Never,
Surely, were men so wretchedly infatuated as they were, when
they took up arms in opposition, (1.) To so good a cause as
Israel had. How could they expect to prosper when they
fought against justice, and consequently against the just God
himself, against them that had the high priest and the divine
Oracle on their side, and so acted in downright rebellion
against the sacred and supreme authority of the nation ? (2.)
To so great a force as Israel had. The disproportion of their
numbers was much greater than that, Luke xiv. 31, 32. where
he that had but ten thousand, durst not meet him that came
against him with twenty thousand, and therefore desired con-
ditions of peace. There the enemy was but two to one, here
above fifteen to one ; yet they despised conditions of peace.
All the forces they could bring into the field, were but twenty-
six thousand men, beside seven hundred men of Gibeah ; (v.
15.) yet with these they will dare to face four hundred thou-
sand men of Israel, v. 17. Thus sinners are infatuated to their
own ruin, and provoke Him to jealousy, who is infinitely
stronger than they, 1 Cor. x. 22. But it should seem they de-
pended upon the skill of their men, to make up what was
wanting in numbers, especially a regiment of slingers, seven
undred men, who, though left-handed, were so dexterous at
slinging stones, that they would not be a hair's breadth beside
their mark, v. 16. But these good marksmen were very much
out in their aim, when they espoused this bad cause. Benja-
ºmin signifies the son of the right hand, yet we find his posterity
left-handed.
18 And the children of Israel arose, and went up
to the house of God, and asked counsel of God,
and said, Which of us shall go up first to the battle
against the children of Benjamin 2 And the Lord
said, Judah shall go up first. 19 And the children
of Israel rose up in the morning, and encamped
against Gibeah. 20 And the men of Israel went out
to battle against Benjamin; and the men of Israel
put themselves in array to fight against them at
Gibeah. 21 And the children of Benjamin came
forth out of Gibeah, and destroyed down to the
ground, of the Israelites that day, twenty and two
thousand men. 22 And the people, the men of
Israel, encouraged themselves, and set their battle
again in array, in the place where they put them-
selves in array the first day. 23 (And the children
of Israel went up, and wept before the Lord until
even, and asked counsel of the Lo RD, saying, Shall
I go up again to battle against the children of Ben-
jamin my brother? And the Lord said, Go up
against him.) 24 And the children of Israel came
near against the children of Benjamin the second
day. 25 And Benjamin went forth against them
out of Gibeah the second day, and destroyed down
to the ground, of the children of Israel again,
eighteen thousand men; all these drew the sword.
We have here the defeat of the men of Israel in their first
and second battle with the Benjamites.
I. Before their first engagement, they asked counsel of God
concerning the order of their battle, and were directed, and
yet they were sorely beaten. They did not think it was proper
to ask of God, whether they should go mp at all against Ben-
jamin, (the case was plain enough, the men of Gibeah must
be punished for their wickedness, and they must do it, or it
will not be done,) but “Who shall go first t” (v. 18.) that is,
‘....Who shall be general of our army tº . For, whichsoever
tribe was appointed to go first, the prince of that tribe must be
'ooked upon as commander in chief of the whole body; for if
they had meant it of the order of their march only, it had been
proper to have asked, “Who shall go next?” and then,
‘. Who next 3’” But if they know that Judah must go first,
they know they must all observe the orders of the prince of
that tribe. This honour was done to Judan because our Lord
€SuS Was to spºon that tribe, who was in all things to
ſ
have the pre-eminence. The tribe that went up first, had ther
most honourable post, but withal the most dangerous, and,
probably, lost most in the engagement. Who would strive for
precedency, that sees the peril of it ! *.
Yet though Judah, that strong and valiant tribe, goes up
first, and all the tribes of Israel attend them, little Benjamin
(so he is called, Ps. lxviii. 27.) is too hard for them all. The
whole army lays siege to Gibeah, v. 19. The Benjamites ad-
vance to raise the siege, and the army prepares to give them a
warm reception, v. 20. But between the Benjamites that
attacked them in the front with incredible fury, and the men
of Gibeah that sallied out upon their rear, they were put into
confusion, and lost twenty-two thousand men, v. 21. Here,
were no prisoners taken, for there was no quarter given, but
all put to the Sword.
II. Before the second engagement, they again asked counsel
of God, and more solemnly than before, for they wept before
the Lord writil even, (v. 23.) lamenting the loss of so many
brave men, especially as it was a token of God’s displeasure,
and would give occasion to the Benjamites to triumph in the
success of their wickedness. Also at this time they did not
ask, Who should go up first ; but whether they should go up.
at all. They intimate a reason, why they should scruple it,
especially now that Providence had frowned upon them, be-
cause Benjamin was their brother ; and a readiness to lay
down their arms, if God should so order them. God bid them,
go up, he allowed the attempt; though Benjamin was their
brother, he was a gangrened member of their body, and must be
cut off. . Upon this, they encouraged, themselves, perhaps
more in their own strength than in the divine commission, and
made a second attempt upon the forces of the rebels, in the
same place where the former battle was fought, (v. 22.) with
the hope of retrieving their credit upon the same spot of
ground where they had lost it, which they would not super-
stitiously change, as if there were any thing unlucky in the
place ; but they were, this second time, repulsed, with the
loss of eighteen thousand men, v. 25. The former day's loss,
and this, amounted to forty thousand, which was just a tenth
part of the whole army, and the same number that they had
drawn out by lot to fetch victuals, v. 10. They decimated .
themselves for that service, and now God again decimated
them for the slaughter.
But what shall we say to these things, that so just and
honourable a cause should thus be put to the worst once and
again 2 Were they not fighting God’s battles against sin º'
Had they not his commission ? What, and yet miscarry thus !
1. God’s judgments are a great deep, and his way is in the
sea. Clouds and darkness are often round about him, but
judgment and justice are always the habitation of his throne.
We may be sure of the righteousness, when we cannot see the:
reasons, of God’s proceedings. 2. God would hereby show
them, and us in them, that the race is not to the swift, nor the
battle to the strong, that numbers are not to be confided in,
which perhaps the Israelites did with too much assurance.
We must never lay that weight on an arm of flesh, which the
Rock of ages only will bear. 3. God designed hereby to cor-
rect Israel for their sins. They did well to show such a zeah.
against the wickedness of Gibeah ; but were there not with
them, even with them, sins against the Lord their God? Those
must be made to know their own iniquity, that are forward in
condemning the iniquity of others. Some think it was a re-
buke to them, for not witnessing against the idolatry of Micah
and the Danites, by which their religion was corrupted, as,
they now did against the lewdness of Gibeah and the Ben-
jamites, by which the public peace was disturbed, though God
had particularly ordered them to levy war upon idolaters,
Deut. xiii. 12, &c. 4. God would hereby teach us, not to
think it strange, if a good cause suffer worst for a while, nor
to judge of the merits of it by the success of it. The interest.
of grace in the heart, and of religion in the world, may be:
foiled, and suffer great loss, and seem to be quite run down,
but judgment will be brought forth to victory at last. Vin-
cimur in praºlio, sed non in bello–We are foiled in a battle, but
not in the whole campaign. Right may fall, but it shall arise.
26 Then all the children of Israel, and all the
people, went up, and came unto the house of God,
and wept, and sat there before the Lord, and fasted
that day until even, and offered burnt-offerings and
peace-offerings before the Lo RD. 27 And the chil-
dren of Israel inquired of the Lord, (for the ark of
the covenant of God was there in those days; 28.
And Phinehas, the son of Eleazar, the son of Aaron,
stood before it in those days,) saying, Shall I yet
BEFoRE CHRIST, 1410.
The city of Gibeah destroyed.
JUDGES, XX.
again go out to battle against the children of Ben-
jagain my brother, or shall I cease? And the Lord
said, Go up ; for to-morrow I will deliver them into
thine hand. 29 And Israel set liers in wait round
about Gibeah. 30 And the children of Israel went
up against the children of Benjamin on the third
day, and put themselves in array against Gibeah, as
at other times. 31 And the children of Benjamin
went out against the people, and were drawn away
from the city; and they began to smite of the peo-
ple and kill, as at other times, in the highways, of
which one goeth up to the house of God, and the
other to Gibeah in the field, about thirty men of
Israel. 32 And the children of Benjamin said,
They are smitten down before us, as at the first.
But the children of Israel said, Let us flee, and
draw them from the city unto the highways. 33
And all the men of Israel rose up out of their place,
and put themselves in array at Baal-tamar; and the
liers in wait of Israel came forth out of their places,
even out of the meadows of Gibeah. 34 And there
came against Gibeah ten thousand chosen men out
of all Israel, and the battle was sore: but they knew.
not that evil was near them. 35 And the LoRD
Smote Benjamin before Israeli:' and the children of
Israel destroyed of the Benjamites that day twenty
and five thousand and an hundred men: all these
drew the sword. 36 So the children of Benjamin
saw that they were smitten : for the men of Israel
gave place to the Benjamites, because they trusted
unto the liers in wait which they had set beside
Gibeah. 37. And the liers in wait hasted, and rush-
ed upon Gibeah ; and the liers in wait drew them-
selves along, and smote all the city with the edge of
the sword, 38 Now there was an appointed sign
between the men of Israel and the liers in wait, that
they should make a great flame with smoke rise up,
out of the city. , 89 And when the men of Israel re-
tired in the battle, Benjamin began to smite and kill
of the men of Israel about thirty persons; for they
said, Surely they are smitten down before us, as in
the first battle, 40 But when the flame began to
arise up out of the city with a pillar of smoke, the
Benjamites looked behind them, and, behold, the
flame of the city ascended up to heaven. 41 And
When the men of Israel turned again, the men of
Benjamin were amazed : for they saw that evil was
çome upon them. 42 Therefore they turned their
backs before the men of Israel unto the way of the
Wilderness ; but the battle overtook them : and
them which came out of the cities they destroyed in
the midst of them. 43 Thus they inclosed the Ben-
Jamites round about, and chased them, and trode
them down with ease, over against Gibeah toward
the sun-rising. 44 And there fell of Benjamin
eighteen thousand men: all these were men of va-
loºr. 45 And they turned, and fled toward the
Wilderness unto the rock of Rimmon: and they
gleaned of them in the highways five thousand men;
and pursued hard after them unto Gidom, and slew
two thousand men of them. 46 So that all which
fell that day of Benjamin were twenty and five thou-
Sand men that drew the sword: all these were men
of Valour. 47 But six hundred men turned, and fled
to the wilderness unto the rock Rimmon, and abode
in the rock Rimmon four months. 48 And the men
of Israel turned again upon the children of Benjamin,
and smote them with the edge of the sword, as well
the men of every city as the beast, and all that came
to hand; also they set on fire all the cities that they
Came to.
|
We have here a full account of the complete victory which
the Israelites obtained over the Benjamites in the third en-
gagement: the righteous cause was victorious at last, when
the managers of it amended what had been amiss ; for when
a good cause suffers, it is for want of good management.
Observe then how the victory was obtained, and how it was
pursued.
I. How the victory was obtained. Two things they had
trusted too much to in the former engagements, the goodness.
of their cause, and the superiority of their numbers; it was
true, that they had both right and strength on their side, which
were great advantages. But they depended too much upon
them, to the neglect of those duties, which now, this third
time, when they see their error, they apply themselves to.
They were, previously, so confident of the goodness of
their cause, that they thought it needless to address themselves.
to God for his presence and blessing ; they took that for grant-
ed, nay, perhaps they concluded that he owed them his favour,
and could not in justice withhold it, since it was in defence oft
virtue that they appeared, and took up arms. But God hav-
ing showed them that he was under no obligation to succeed
their enterprise, that he neither needed them nor was tied to
them, that they were more indebted to him for the honour of
being ministers of his justice, than he to them for the service,
now they became humble petitioners for success. Before,
they only consulted God’s oracle, Who shall go up first 2 And,
Shall we go up 2. But now they implored his favour, fasted and
prayed, and offered burnt-offerings and peace-offerings, (v.
26.) to make an atonement for sin, and an acknowledgment
of their dependence upon God, as an expression of their de-
sire toward him. We cannot expect the presence of God
with us, unless we thus seek it in the way he has appointed.
And when they were in this frame, and thus sought the Lord,
then he not only ordered them to go up against the Benjamites
the third time, but gave them a promise of victory, To-morrow
I will deliver them into thine hand, v. 28.
2. They were, previously, so confident of the greatness of
their strength, that they thought it needless to use any art, to
lay any ambush, or form a stratagem, not doubting but to
conquer them purely by a strong hand; but now they saw it
was I equisite to use some policy, as if they had an enemy to
deal with them, that had been superior in number; accordingly,
they set liers in wait, (v. 29.) and gained their point, as their
fathers did before Ai; (Josh. viii.) stratagems of that kind
being most likely to take effect after a previous defeat, which
has flushed the enemy, and made the pretended flight the less
suspected. The management of this artifice is here very
largely described. The assurance God had given them of
success in this day’s action, instead of making them remiss
and presumptuous, set all heads and hands on work for the
effecting of what God had promised Observe the method
they took ; the body of the army faced the city of Gibeah, as
they had done before advancing toward the gates, v. 30.
The Benjamites, the body of whose army was now quartered
at Gibeah, sallied out upon them, charged them with great
bravery ; the besiegers gave back, retired with precipitation,
as if their hearts failed them upon the sight of the Benjamites,
which they were willing to believe, who proudly conceited
that by their former success they had made themselyes very
formidable ; some loss the Israelites sustained in this coun-
terfeit flight, about thirty men were cut off in their rear, v.31,
39, But when the Benjamites were all drawn out of the city,
the ambush seized the city, (v. 37.) gave a signal to the body
of the army, (v. 38, 40.) which immediately turned upon
them, (v. 41.) and, it should seem, another considerable
party that was posted at Baal-tamar came upon them at the
same time; (v. 33.) so that the Benjamites were quite sur-
rounded, which put them into the greatest consternation that
could be : a sense of guilt now disheartened them, and the
higher their hopes had been raised, the more grievous was
this confusion. At first, the battle was sore, (v. 34.) the Ben-
jamites fought with fury; but when they saw what a snare
they were drawn into, they thought one pair of heels (as we
say) was worth two pair of hands, and they made the best of
their way toward the wilderness, (v. 42.) but in vain, the battle
overtook them, and, to complete their distress, they which came
out of the cities of Israel, that waited to see the event of the
battle, joined with the pursuers, and helped to cut them öff.
Every man’s hand was against them. . .
Observe, in this story, (1.) That the Benjamites, in the
beginning of the battle, were confident that the day was their
own. They are smitten down before us, v. 32, 39. Sometime:
God suffers wicked men to be lifted up in successes and
hopes, that their fall may be the sorer. See how short their
joy is, and their triumphing but for a moment. Let not hiº
659
*BEFORE CHRIST, 1410.
J U DGES, XXI. The tribe of Benjamin provided for.
*—
that girdeth on the harness boast, except he has reason to
boast in God. (2.) Evil was near them, and they did not
know it ; (v. 34.) but, (v. 41.) they saw, when it was too late
to prevent it, that evil was come wpon them. What evils may
at any time be near us, we cannot tell, but the less they are
feared, the heavier they fall ; sinners will not be persuaded to
See evil near them, but how dreadful will it be when it comes,
and there is no escaping ! I Thess. v. 3. (3.) Though the
men of Israel played their parts so well in this engagement,
yet the victory is ascribed to God ; (v. 35.) The Lord smote
Benjamin before Israel. The battle was his, and so was the
success. (4.) They trode down the men of Benjamwn with
ease, when, God fought against them, v. 43. It is an easy
thing to trample upon those who have made God their Enemy.
See Mal. iv. 3.
II. How the victory was prosecuted and improved in a
military execution done upon these sinners against their own
souls. 1. Gibeah itself was destroyed in the first place, that
nest of lewdness. The ambush that entered the city by sur-
prise, drew themselves along, that is, dispersed themselves into
several parts of it, which they might easily do, now that all
the men of war were sallied out, and had very presumptuously
left it defenceless ; and they smote all they found, even wo–
men and children, with the sword, (v. 37.) and set fire to the
eity, v. 40. Sin brings ruin upon cities. 2. The army in the
field was quite routed and cut off, eighteen thousand inen of
valour lay dead upon the spot, v. 44. 3. Those that escaped
from the field, were pursued, and cut off in their flight, to the
number of seven thousand, v. 45. It is to no purpose to think
of outrunning divine vengeance. Evil pursues sinners, and it
will overtake them. 4. Even they that tarried at home,
were involved in the ruin. They let their sword devour for
ever, not considering that it would be bitterness in the latter
end, as Abner pleads long after, when he was at the head of
an army of Benjamites, probably with an eye to this very
story, 2 Sam. ii. 25, 26. They put to the sword all that
reathed, and set fire to all the cities, v. 48. So that of all
the tribe of Benjamin, for aught that appears, there remained
none alive but six hundred men that took shelter in the rock
Rimmon, and lay close there four months, v. 47. Now, (1.)
It is hard to justify this severity, as it was Israel’s act. The
whole tribe of Benjamin was culpable ; but must they there-
fore be used as devoted Canaanites ? That it was done in
the heat of war—That this was the way of prosecuting vic-
tories, which the sword of Israel had been accustomed to—
That the Israelites were extremely exasperated against the
Benjamites for the slaughter they had made among them in the
two former engagements—will go but little way to excuse the
cruelty of this execution. It is true, they had sworn that who-
soever did not come up to Mizpeh, should be put to death :
$ch. xxi., 5.) but that, if it was a justifiable oath, yet extended
only to the men of war; the rest were not expected to come.
. Yet, (2.) It is easy to justify the hand of God in it : Ben-
jamin had sinned agains. ...,n, and God had threatened, that
if they forgot him, they should perish as the nations that were
before them perished, (Deut. viii. 24.) who were all in this
manner cut off. It is easy likewise to improve it for warning
against the beginnings of sin, they are like the letting forth of
water, therefore leave it off before it be meddled with, for we
know not what will be in the end thereof. The eternal ruin of
souls will be worse, and more fearful, than all these desola-
tions of a tribe. This affair of Gibeah is twice spoken of by the
prophet Hosea, as the beginning of the corruption of Israel,
and a pattern to all that followed, ch. ix. 9. They have deeply
corrupted themselves as in the days of Gibeah, and, ch. x: 9.
Thou hast sinned from the day of Gibeah, and it is added,
that the battle in Gibeah against the children of iniquity did
3.0t, that is, did not at first, overtake them.
- CHAP. XXI.
The ruins of the tribe of Benjamin we read of in the foregoing chapter ;
now here we have, I. The lamentation which Israel made over these
ruins, v. 1–4, 6, 15. II. The provision they made for the repair of
them out of the six hundred men that escaped, for whom they procured
wives, l. Of the virgins of Jabesh-gilead, when they destroyed that city
for not sending to the general rendezvous, v. 5, 7–-14. 2. Of the daughters
oy Shiloh, v. 16–25. And so this melancholy story concludes.
1 OW the men of Israel had sworn in Mizpeh,
saying, There shall not any of us give his
daughter unto Benjamin to wife. 2 And the people
came to the house of God, and abode there till even
before God, and lifted up their voices, and wept
sore ; 3 And said, O Lord God of Israel, why
is this, come to pass in Israel, that there should
-- 660 .
from Israel this day:
be to-day one tribe lacking in Israel ? 4 And it
came to pass on the morrow, that the people rose
early, and built there an altar, and offered burnt-
offerings and peace-offerings, 5 And the children
of Israe. said, Who is there among all the tribes of
Israel that came not up with the congregation unto
the Lo RD ! for they had made a great oath concern-
ing him that came not up to the Lo RD to Mizpeh,
saying, He shall surely be put to death. 6 And
the children of Israel repented them for Benjamin
their brother, and said, There is one tribe cut off
7 How shall we do for wives
for them that remain, seeing we have sworn by the
LoRD, that we will not give them of our daughters
to wives 7 8 And they said, What one is there
of the tribes of Israel that came not up to Mizpeh
to the Lo Rd 2 And, behold, there came none to
the camp from Jabesh-gilead to the assembly. 9
For the people were numbered, and, behold, there
were none of the inhabitants of Jabesh-gilead there.
10 And the congregation sent thither twelve thou-
sand men of the valiantest, and commanded them,
saying, Go and smite the inhabitants of Jabesh-
gilead with the edge of the sword, with the women
and the children. 11 And this is the thing that ye
shall do, Ye shall utterly destroy every male, and
every woman that hath lain by man. 12 And they
found among the inhabitants of Jabesh-gilead four
hundred young virgins, that had known no man by
lying with any male ; and they brought them unto
the camp to Shiloh, which is in the land of Canaan.
13 And the whole congregation sent some to speak
to the children of Benjamin that were in the rock
Rimmon, and to call peaceably unto them. , 14
And Benjamin came again at that time; and they
gave them wives which they had saved alive of
the women of Jabesh-gilead: and yet so they sufficed
them not. 15 And the people repented them for
Benjamin, because that the Lo RD had made a breach
in the tribes of Israel.
We may observe, in these verses, I. The ardent zeal which
the Israelites had expressed against the wickedness of the
men of Gibeah, as it was countenanced by the tribe of Ben-
jamin. Occasion is here given to mention two instances of
their zeal on this occasion, which we did not meet with
before.
1. While the general convention of the states were gather-
ing together, and was waiting for a full house before they
would proceed, they bound themselves with a great execration,
which they called the Chere m, utterly to destroy all those
cities that should not send in their representatives and their
quota of men upon this occasion ; or, had sentenced thern to
that curse, who should thus refuse ; (v. 5.) for they would .
look upon such refusers, as having no indignation at the crime
committed, no concern for the securing of the nation from
God’s judgments by the administration of justice, nor any
regard to the authority of a common consent, by which they
were summoned to meet. .
2. When they were met, and had heard the cause, they
made another solemn oath, that none of all the thousands of
Israel, then present, nor any of those whom they represented;
(not intending to bind their posterity,) should, if they could
help it, marry a daughter to a Benjamite, v. 1. This was
made an article of the war, not with any design to extirpate the
tribe, but because in general they would treat them who were
then actors and abettors of this villany, in all respects as
they treated the devoted nations of Canaan, whom they were
not only obliged to destroy, but with whom they were forbid-
den to marry; and because, in particular, they judged them
unworthy to match with a daughter of Israel, that had been
so very barbarous and abusive to one of the tender sex, than
which nothing could be done more base and villanous, nor a
more certain indication of a mind perfectly lost to all honour
and virtue. We may suppose that the Levite's sending the
mangled pieces of his wife's body to the several tribes, helped
very much to inspire them with all this fury, and much more
BEFon F. CHRIST, 1409. ,
JUDGES, XXI. The tribe of Benjamin provided for.
than a bare narrative of the fact, though ever so well at-
º, would have done. So much does the eye affect the
eart. * -
II. The deep concern which the Israelites did express for
the destruction of the tribe of Benjamin when it was accom-
plished. The tide of their anger at Benjamin’s crime, did not
run so high and so strong before, but the tide of their grief for
Benjamin’s destruction, ran as high and as strong after.
They repented for Benjamin their brother, v. 6, 15. They did
not repent of their zeal against the sin ; there is a holy indig-
nation against sin, the fruit of godly sorrow, which is to sal-
vation, not to be repented of, 2 Cor. vii. 10, 11. But they re-
pented of the sad consequences of what they had done, that
they had carried the matter further than was either just or
necessary ; it had been enough to destroy all they found in
arms, they needed not to have cut off the husbandmen and
shepherds, the women and children. Note, 1. There may be
over-doing in well-doing. Great care must be taken in the
government of our zeal, lest that which seemed supernatural
in its causes, prove unnatural in its effects. That is no good
divinity, which swallows up humanity. Many a war is ill
ended which was well begun. 2. Even necessary justice is to
be done with compassion. God does not punish with delight,
nor should men. 3. Strong passions make work for repent-
ance. . What we say and do in a heat, our calmer thoughts
commonly wish undone again. 4. In a civil war, (according
to the usage of the Romans,) no victories ought to be cele-
brated with triumphs, because, which soever side gets, the
Community loses, as here there is a tribe cut off from Israel.
..., the better is the body for one member's crushing an-
Other 7 . .
Now, how did they express their concern ? -
(1.) By their grief for the breach that was made ; they
came to the house of God, for thither they brought all their
doubts, all their counsels, all their cares, and all their sorrows.
There was to be heard on this occasion, not the voice of joy
and praise, but only that of lamentation, and mourning, and
WOe.
much for the forty thousand which they had lost, (those would
not be so much missed out of eleven tribes,) but for the en-
tire destruction of one whole tribe ; for this was the complaint
they poured out before God, (v. 3.) There is one tribe lacking.
God had taken care of every tribe ; their number twelve was
that which they were known by ; every tribe had his station
appointed in the camp, and his stone in the high priest’s
breastplate; every tribe had his blessing, both from Jacob
and Moses; and it would be an intolerable reproach to them,
if they should drop any out of this illustrious jury, and losé
one out of twelve ; especially Benjamin, the youngest, who
was particularly dear to Jacob their common ancestor, and
whom all the rest ought to have been in a particular manner
tender of Benjamin is not ; what then will become of Ja-
Çob Benjamin become a Benoni; the son of the right
hand, a son of sorrow ! In this trouble they built an altar,
not in competition, but in communion, with the appointed
altar at the door of the tabernacle, which was not large
enough to contain all the sacrifices they designed ; for they
offered burnt-offerings and peace-offerings, to give thanks for
their victory, and also to atone for their own folly in the pur-
Suit of it, and to implore the divine favour in their present
strait. Every thing that grieves us, should bring us to God.
(2.) By their amicable treaty with the poor distressed re-
fugees that were hidden in the rock Rimmon, to whom they
Šent an act of indemnity, assuring them, upon the public
faith, that they would now no longer treat them as enemies,
but receive them as brethren, v. 13. The falling out of
friends should thus be the renewing of friendship. Even
those that have sinned, if at length they repent, must be for-
given and comforted, 2 Cor. ii. 7. .
(3.) By the care they took to provide wives for them, that
their tribe might be built up again, and the ruins of it re-
paired. Had the men of Israel sought themselves, they would
have been secretly pleased with the extinguishing of the fa-
milies of Benjamin, because then the land allotted to them
would escheat to the rest of the tribes, ob defectum sanguinis—
for want of heirs, and be easily seized for want of occupants;
but those have not the spirit of Israelites, who aim to raise
themselves upon the ruins of their neighbours. They were
So far from any design of this kind, that all heads are at work
to find out ways and means for the rebuilding of this tribe.
All the women and children of Benjamin were slain; they
had sworn not to marry their daughters to any of them ; it
was against the divine law that they should match with the
anaanites; to oblige them to that, would be, in effect, to bid
them go serve other gods
They lifted up their voices and wept sore, (v. 2.) not so
What must they do then for wives for them 2 While the
poor distressed Benjamites that were hidden in the rock
feared their brethren were contriving to ruin them, they were
at the same time upon a project to prefer them ; and it was
this :
[1..] There was a piece of necessary justice to be done upon
the city of Jabesh-Gilead, which belonged to the tribe of
Gad, on the other side Jordan. It was found, upon looking
over the muster-roll, (which was taken, ch. xx. 2.) that none
appeared, from that city, upon the general summons, (v. 8, 9.)
and it was then resolved, before it appeared who were absent,
that whatever city of Israel'should be guilty of such a con-
tempt of the public authority and interest, that city should be
an anathema ; Jabesh-Gilead lies under that severe sen-
tence, which might by no means be dispensed with. They
that had spared the Canaanites in many places, who were
devoted to destruction by the divine command, could not find
in their hearts to spare their brethren that were devoted by
their own curse. Why did they not now send men to root the
Jebusites out of Jerusalem, to avoid whom the poor Levite
had been forced to go to Gibeah , ch. xix. 11, 12. Men are
commonly more zealous to support their own authority than
God’s. A detachment is therefore sent of twelve thousand
men, to execute the sentence upon Jabesh-Gilead. Having
found, that when the whole body of the army went against
Gibeah, the people were thought too many for God to deliver
them into their hands, on this expedition they sent but a few,
v. 10. Their commission is, to put all to the sword, men,
women, and children, (v. 11.) according to that law, (Lev.
xxvii. 29.) Whatsoever is devoted of men, by those that have
power to do it, shall surely be put to death.
[2.] An expedient is from hence formed for providing the
Benjamites with wives. When Moses sent the same number
of men to avenge the Lord of Midian, the same orders were
given, as here, that all married women should be slain with
their husbands, as one with them, but that the virgins should
be saved alive, Numb. xxxi. 17, 18. That precedent was
sufficient to support the distinction here made between a wife
and a virgin, v. 11, 12. Four hundred virgins that were
marriageable, were found in Jabesh-Gilead, and these were
married to so many of the surviving Benjamites, v. 14. Their
fathers were not present when the vow was made, not to
marry with Benjamites, so that they were not under any
colour of obligation by it ; and besides, being a prey taken in
war, they were at the disposal of the conquerors. Perhaps
the alliance now contracted between Benjamin and Jabesh-
Gilead, made Saul, who was a Benjamite, the more concerned
É. º place, (1 Sam. xi. 4.) though then inhabited by new
alſ]] IlleS.
16 Then the elders of the congregation said, How
shall we do for wives for them that remain, seeing
the women are destroyed out of Benjamin 2 17
And they said, There must be an inheritance for
them that be escaped of Benjamin, that a tribe be
not destroyed out of Israel. 18 Howbeit we may
not give them wives of our daughters: for the
children of Israel have sworn, saying, Cursed be
he that giveth a wife to Benjamin. 19 Then they
said, Behold, there is a feast of the LORD in Shiloh
yearly, in a place which is on the north side of
Beth-el, on the east side of the highway that goeth
up from Beth-el to Shechem, and on the south of
Lebanon. 20 Therefore they commanded the chil-
dren of Benjamin, saying, Go and lie in wait in the
vineyards; 21 And see, and, behold, if the daugh-
ters of Shiloh come out to dance in dances, then
corne ye out of the vineyards, and catch you every
man his wife of the daughters of Shiloh, and go to
the land of Benjamin. 22 And it shall be, when
their fathers or their orethren come unto us to
complain, that we will say unto them, Be favourable
unto them for our sakes ; because we reserved not
to each man his wife in the war; for ye did not
give unto them at this time, that ye should be
guilty. 23 And the children of Benjamin did so,
and took them wives according to their number, of
them that danced, whom they caught: and they
went and returned unto their inheritance, and re-
661 -
IBEFoEE CHRIST, 1409.
JUDGES, XXI. The provision for the Benjamites.
paired the cities, and dwelt in them : 24 And the
children of Israel departed thence at that time,
every man to his tribe, and to his family; and they
went out from thence every man to his inheritance.
25. In those days there was no king in Israel :
every man did that which was right in his own
eyes.
We have here the method that was taken to provide the two
hundred Benjamites that remained, with wives. And though
the tribe was reduced to a small number, they were only in
care to provide each man with one wife, not with more, under
pretence of multiplying them the faster. They may not be-
stow their daughters upon them, but, to save their oath, and
yet marry some of their daughters to them, they put them into
a way of taking them by surprise, and marrying them, which
should be ratified by their parents’ consent, ea post facto—
afterward. The less consideration is used before the making
of a vow, the more, commonly, there is need of after, for the
keeping of it. -
1. That which gave an opportunity for the doing of this,
was, a publie ball at Shiloh, in the fields, at which all the
young ladies of that city, and the parts adjacent, that were, so
disposed, met to dance, in honour of a feast of the Lord then
observed ; probably the feast of tabernacles, (v. 19.) for that
feast (Bishop. Patrick says) was the only season wherein, the
Jewish virgins were allowed to dance; and that, not so much
for their recreation, as to express their holy joy, as David,
when he danced before the ark ; otherwise, the present
melancholy posture of public affairs would have made dancing
unseasonable, as Isa. xxii. 12, 13. The dancing was very
modest and chaste, it was not mixed dancing ; no men danced
with these daughters of Shiloh, nor did any married women so
far forget their gravity as to join with them. However, their
dancing thus in public, made them an easy prey to those that
had a design upon them. Whence Bishop Hall observes, that
the ambushes of evil spirits carry away many souls from dancing
to a fearful desolation.
II. The elders of Israel gave authority to the Benjamites to
do this, to lie in wait in the vineyards which surrounded the
green they used to dance on, and, when they were in the
midst of their sport,to come upon them, and catch every man
w wife for himself, and carry them straight away to their own
country, v. 20, 21. They knew that none of their own
daughters would be there, so that they could not be said to
give them, for they knew nothing of the matter. A sorry salvo
is better than none, to save the breaking of an oath : it were
much better to be cautious in making vows, that there be not
occasion afterward, as there was here, to say before the angel,
that it was an error. Here was a very preposterous way of
match-making, when both the mutual affection of the young
people and the consent of the parents must be presumed to
come after ; the case was extraordinary, and may by no.
means be drawn into a precedent. Over-hasty marriages
often occasion a leisurely repentance; and what comfort can
be expected from a match made either by force or fraud 4 The
virgins of Jabesh-Gilead were taken out of the midst of blood
and slaughter, but these of Shiloh, out of the midst of mirth
and joy; the former had reason to be thankful that they had
their lives for a prey, and the latter, it is to be hoped, had no
cause to complain, after a while, when they found themselves
matched, not to men of broken and desperate fortunes, as they
seemed to be, who were lately fetched out of a cave, but to
men of the best and largest estates in the nation, as they must
needs be, when the lot of the whole tribe of Benjamin, which
consisted of forty-five thousand six hundred men, (Numb.
xxvi. 41.) came to be divided again among six hundred, who
had all by survivorship. .
III. They undertook to pacify the fathers of these young
women: as to the infringement of their paternal authority,
they would easily forgive it, when they considéred to what
fair estates their daughters were matched, and what mothers
in Israel they were likely to be ; but the oath they were bound
by, not to give their daughters to Benjamites, might perhaps
stick with some of them, whose consciences were tender ; yet
as to that, this might satisfy them : 1. That the necessity was
urgent, (v. 22.) We reserved not tº each man his wife., now
owning that they did ill to destroy all the women, and desir-
ing to atone for their too rigorous construction of their vow to
destroy them, by the most favourable construction of their
vow not to match with them. “And therefore, for our sakes,
who were too severe, let them keep what they have got.” For,
2. In strictness it was not a breach of their vow ; they had
sworn not to give them their daughters, but they had not
sworn to fetch them back if they were forcibly taken. So that
if there was any fault, the elders must be responsible, not the
parents. And Quod fieri non debuit, factum valet—That which
ought not to have been done, is yet valid when it is done. The
thing was done, and is ratified only by connivance, accórding
to the law, Numb. xxx. 4. - *
Lastly, In the close of all, we have, l. The settling of the
tribe of Benjamin again. The few that remained, returned
to the inheritance of that tribe, v. 23. And soon after, from.
among them sprang Ehud, who was famous in his generation,
the second judge of Israel, ch. iii. 15. 2. The disbanding and,
, dispersing of the army of Israel, v. 24. They did not set up
for a standing army, nor pretend to make any alterations or
establishments in the government ; but when the affair was
over, for which they were called together, they quietly de-
parted in God’s peace, every man to his family. Public ser-
vices must not make us think ourselves above our own pri-
vate affairs, and the duty of providing for our own house. 3.
A repetition of the cause of these confusions, v. 25. Though
God was their King, every man would be his own master, as
if there was no king. Blessed be God for magistracy.
AN
* EXPOSITION,
WITH
P R A CT I C A L O B S E R V ATF O N S,
UPON THE BOOK OF
R U T H.
This short history of the domestic affairs of one particular family, fitly follows the book of Judges, (the events related here,
happening in the days of the judges,) and fitly goes before the books of Samuel, because in the close it introduces David:
yet the Jews, in their Bibles, separate it from both, and make it one of the five Megilloth or Volumes, which they put
together toward; latter end; in this order, Sol, mon's Song, Ruth, Lamentations, Ecclesiastes, and Esther. It is probable
RUTH, I.
that Samuel was the penman of it. It relates, not miracles or laws, wars or victories, or the revolutions of states, but the
afflictions first, and afterward, the comfort of Naomi; the conversion first, and afterward, the preferment of Ruth.
Many
such events have happened, which perhaps we may think as well worthy to be recorded. But these God saw fit to transmit
the knowledge of to us; and even common historians think they have liberty to choose their subject. The design of this
book is,
1. To lead to Providence; to show us how conversant it is about our private concerns, and to teach us in them all to have an
eye to it, acknowledging God in all our ways, and in all events that concern us.
See 1 Sam. ii. 7, 8. Ps. cxiii. 7–9.
II. To lead to Christ, who descended from Ruth, and part of whose genealogy concludes the book, from whence it is fetched
into Matt. i. In the conversion of Ruth the Moabitess, and the bringing of her into the pedigree of the Messiah, we |have
a type of the calling of the Gentiles in due time into the fellowship of Christ Jesus our Lord. The afflictions of Naomi and
Ruth we have an account of, ch. i. Instances of their industry and humility, ch. ii. The bringing of them into an alliance
with Boaz, ch. iii. And their happy settlement thereby, ch. iv. And let us remember the scene is laid in Bethlehem, the
city where our Redeemer was born.
£3EFORE CHRIST 1312.
CHAP. T.
In this chapter we have Naomi's afflictions. I. As a distressed house-
keeper, forced by famine to remove into the land of Moab, v. 1, 2. II.
As a mournful widow and mother, bewailing the death of her husband
and her two sons, v. 3–5. III. As a careful mother-in-law, desirous
to be kind to her two daughters, but at a loss how to be so, when she re-
turns to her own country, v. 6—13. Orpah she parts with in sorrow, v.
14, Ruth she takes with her in fear, v. 15–18. IV. As a poor
woman sent back to the place of her first settlement, to be supported by the
#indness of her friends, v. 19–22. All these things were melancholy,
and seemed against her, and yet all were working for good.
1 TNTOW it came to pass, in the days when the
judges ruled, that there was a famine in the
land. And a certain man of Beth-lehem-judah
went to sojourn in the country of Moab, he, and his
wife, and his two sons. 2 And the name of the man
was Elimelech, and the name of his wife Naomi,
and the name of his two sons Mahlon and Chilion,
Ephrathites of Beth-lehem-judah. And they came
into the country of Moab, and continued there. 3.
And Elimelech, Naomi's husband died ; and she
was left, and her two sons. 4 And they took them.
wives of the women of Moab ; the name of the
one was Orpah, and the name of the other Ruth :
and they dwelled there about ten years. 5 And
Mahlon and Chilion died also both of them ; and
the woman was left of her two sons and her hus-
band.
The first words give all the date we have of this story. It
was in the days when the judges ruled, (v. 1.) not in those dis-
orderly times when there was no king in Israel. But under
which of the judges these things happened, we are not told,
and the conjectures of the learned are very uncertain. It
must be toward the beginning of the judges’ time, for Boaz,
who married Ruth, was born' of Rahab, who received the
spies in Joshua's time. Some think it was in the days of
Ehud, others of Deborah ; the learned Bishop Patrick in-
clines to think it was in the days of Gideon, because in his
days only we read of a famine by the Midianites’ invasion,
Judges vi. 3, 4. While the judges were ruling, some one city,
and some another, Providence takes particular cognizance of
Bethlehem, and has an eye to a King, to Messiah himself,
tº hould descend from two Gentile mothers, Rahab and
uth.
Here is, I. A famine in the land; in the land of Canaan,
that land flowing with milk and honey. This was one of the
judgments which God had threatened to bring upon them for
their sins, Lev. xxvi. 19, 20. He has many arrows, in his
guyer ; in the days of the judges they were oppressed by
their enemies; and when by that judgment they were not re-
formed,. God tried this, for when he judges, he will overcome.
When the land, had rest, yet it had not plenty; even in Beth-
lehem, which signifies the house of bread, theré was scarcity.
A fruitful land is turned into barrenness, to correct and restrain
the luxury and wantonness of them that dwell therein.
II. An account of one particular family distressed in the
famine, it is that of Elimelech. His name signifies my God a
King ; agreeable to the state of Israel when the judges ruled,
for the Lord was their King ; and comfortable to him and his
‘family in their affliction, that God was theirs, and that he
oreigns for ever. His wife was Naomi, which signifies my
gmiable or pleasant one. But his son’s names were Mahlon
The Death of Naomi's Husband and Sons
and Chilwn, sickness and consumption, perhaps because weakly
children, and not likely to be long-lived. Such are the
productions of our pleasant things, weak and infirm, fading
and dying.
III. The removal of this family from Bethlehem into the
country of Moab, on the other side Jordan, for subsistence,
because of the famine, v. 1, 2. It seems there was plenty in
the country of Moab, when there was scarcity of bread in the
land of Israel. Common gifts of providence are often bestow-
ed in greater plenty upon those that are strangers to God, than
upon those that know and worship him. Moab is at ease from
his youth, while Israel is emptied from vessel to vessel ; (Jer.
xlviii. 11.) not because God loves Moabites better, but because
they have their portion in this life. Thither Elimelech goes,
not to settle for ever, but to sojourn for a time, during the
dearth, as Abraham, on the like occasion, went into Egypt,
and Isaac into the land of the Philistines. Now here, 1.
Elimelech’s care to provide for his family, and his taking his
wife and children with him, were, without doubt, commend-
able. If any provide not for his own, he hath denied the faith,
| Tim. v. 8. When he was in his straits, he did not forsake
his house, go seek his fortune himself, and leave his wife and
children to shift for their own maintenance, but, as became a
tender husband and a loving father, where he went, he took
them with him, not as the ostrich, Job xxxix. 16. But, 2.
I see not how his removal into the country of Moab, upon this
occasion, could be justified. Abraham and Isaac were only
sojourners in Canaan, and it was agreeable to their condition
to remove ; but the seed of Israel were now fixed, and ought
not to remove into the territories of the heathen. What
reason had Elimelech to go, more than any of his neighbours ?
If by any ill, husbandry he had wasted his patrimony, and
sold his land, or mortgaged it, (as it should seem...ch. iv. 3,
4.) which brought him into a more necessitous condition than
others, the law of God had obliged his neighbours to relieve
him ; (Lev. xxv. 35.) but that was not his case, for he went
out full, v. 21. By those who tarried at home, it appears that
the famine was not so extreme, but that there was sufficient to
keep life and soul together ; and his charge was but small,
only two sons. But if he could not be content with the short
allowance that his neighbours took up with, and in the day of
famine could not be satisfied, unless he kept as plentiful a table
as he had done formerly; if he could not live in hope that there
would come years of plenty again in due time, or could not
with patience wait for these years, it was his fault, and he did
by it dishonour God, and the good land he had given them,
weaken the hands of his brethren, with whom he should have
been willing to take his lot, and set an ill example to others.
If all should do as he did, Canaan would be dispeopled.
Note, It is an evidence of a discontented, distrustful, unstable
spirit, to be weary of the place in which God hath set us, and
to be for leaving it immediately, whenever we meet with any
uneasiness or inconvenience in it. It is folly to think of escap-
ing that cross which, being laid in our way, we ought to take
up. It is our wisdom to make the best of that which is, for it
is seldom that changing our place is mending it. , Or if he
would remove, why to the country of Moab? If he had made
inquiry, it is probable he would have found plenty in some of
the tribes of Israel, those, for instance, on the other side Jor-
dan; that bordered on the land of Moab; if he had that zeal
for God and his worship, and that affection for his brethren,
which became an Israelite, he would not have persuaded
himself so easily to go to sojourn among Moabites. *
IV. The marriage of his two sons to two of the daughters
of Moab after his death, v. 4. All *. that this was ill
,”
Ruth refuses to leave Naomi.
BEFORE CHRIST, 1312.
RUTH, I.
"the land of Judah.
done; the Chaldee says, They transgressed the decree of the
word of the Lord, in taking strange wives. If they would not
stay unmarried till their return to the land of Israel, they
were not so far off but that they might have fetched them wives
from thence. Little did Elimelech think, when he went to
sojourn in Moab, that ever his sons should thus join in affinity
with Moabites. But those that bring young people into bad
acquaintance, and take them out of the way of public ordi:
nances, though they may think them well-principled, and
armed against temptation, know not what they do; nor what
will be the end thereof. It does not appear that the women
they married were proselyted to the Jewish religion, for
Orpah is said to return to her gods, (v. 15,) the gods of Moab
were hers still. It is a groundless tradition of the Jews,
that Ruth was the daughter of Eglon king of Moab, yet the
Chaldee paraphrast inserts it ; but this and their other tra-
dition, which he inserts likewise, cannot agree, that Boaz
who married Ruth, was the same with Ibzaps who judged
Israel two hundred years after Eglon's death, Jüdg. xii.
V. The death of Elimelech and his two sons, and the dis-
consolate condition Naomi was thereby reduced to. Her
husband died, (v. 3.) and her two sons, (v. 5.) Soon after
their marriage; and the Chaldee says, Their days were short-
ened, because they transgressed the law in marrying strange
wives. See here, 1. That wherever we go, we cannot outrun
death, whose fatal arrows fly in all places. 2. That we can-
not expect to prosper when we go out of the way of our duty.
**2 that, will save his life by any indirect courses shall lose it.
3. That death, when it comes into a family, often makes
breach upon breach. One is taken away, to prepare another
to follow soon after; one is taken away, and that affliction is
not duly improved, and therefore God sends another of the
same kind. When Naomi had lost her husband, she took so
much the more complacency, and put so much the more con-
fidence, in her sons: under the shadow of those surviving
comforts, she thinks she shall live among the heathen ; and
exceedingly glad she was of these gourds: but, behold, they
wither presently ; green and growing wy in the morning, cut
down and dried up before night : buried soon after they were
married, for neither of them left any children. So uncertain
and transient are all our enjoyments here. It is therefore our
wisdom to make sure of those comforts that will be made sure,
and which death cannot robus of. But how desolate was the
condition, and how disconsolate the spirit, of poor Naomi.
when the woman was left of her two sons and her husband 1
When these two things come upon her in a moment, come upon
her in their perfection, by whom shall she be comforted 2 Loss
of children, and widowhood? Isa. xlvii. 9. ; li. 12. It is
. alone who has wherewithal to comfort those that are cast
OWI),
6. Then she arose, with her daughters-in-law, that
she might return from the country of Moab : for
she had heard in the country of Moab how that
the Lo RD had visited his people in giving them
bread. 7 Wherefore she went forth out of the
place where she was, and her two daughters-in-law
with her ; and they went on the way to return unto
8 And Naomi said unto her
two daughters-in-law, Go, return each to her mo–
ther's house: the LoRD deal kindly with you, as ye
have dealt with the dead, and with me. 9 The
LoRD grant you that ye may find rest, each of you
in the house of her husband. Then she kissed them:
and they lifted up their voice, and wept. 10 And
they said unto her, Surely we will return with thee
unto thy people. 11 And Naomi said, Turn again,
my daughters, why will ye go with me? are there
yet any more sons in my womb, that they may be
your husbands? 12 Turn again, my daughters, go
$/our way ; for I am too old to have an husband.
If I should say, I have hope, if I should have an
husband also to-night, and should also bear sons;
13 Would ye tarry for them till they were grown?
would ye stay for them from having husbands? nay,
my daughters; for it grieveth me much, for your
sakes, that the hand of the LoRD is gone out against
me. 14 And they lifted up their voice, and wept
again : and Orpah kissed her mother-in-law, but
Ruth clave unº, her. 15 And she said, Behold,
thy sister-in-law is gone back unto her people, and
unto her gods: return thou after thy sister-in-law.
16 And Ruth said, Entreat me not to leave thee,
or to return from following after thee: for whither
thou goest, I will go; and where thou lodgest, #
will lodge : thy people shall be my people, and thy
God my God. 17. Where thou diest will I die, and
there will I be buried: the Lord do so to me, and
more also, if ought but death part thee and me. 18
When she saw that she was stedfastly minded to go
with her, then she left speaking unto her.

See here, I. The good affection Naomi bore to the land of
Israel, v. 6. Though she could not stay in 1t while the fa-
mine lasted, she would not stay out of it when the famine
ceased ; though the country of Moab had afforded her shelter
and supply in a time of need, yet she did not intend it should
be her rest for ever, no land should be that but the holy land,
in which the sanctuary of God was, of which he had said,
This w my rest for ever. Observe, - -
1. God, at last, returned in mercy to his people ; for though
he contend long, he will not contend always. As the judg-
ment of oppression, under which they often groaned in the
time of the judges, still came to an end, after a while, when
God had raised thern up a deliverer; so here, the judgment
of famine : at length God graciously visited his people in giv.
ing them bread. Plenty is God’s gift, and it is his visitation
which, by bread, the staff of life, holds our souls w life.
Though this mercy be the more striking when it comes after
famine, yet if we have constantly enjoyed it, and never knew
what famine meant, we are not to think it the less valuable.
2. Naomi then returned, in duty to her people. She had
often inquired of their state, what harvests they had, and how
the markets went, and still the tidings were discouraging ,
but like the prophet's servant, who, having looked seven.
times and seen no sign of rain, at length discerned a cloud,
no bigger than a man’s hand, which soon overspread the
heavens; so Naomi, at last, has good news brought her of
plenty in Bethlehem, and then she can think of no other than
returning thither again. Her new alliances in the country of
Moab, could not make her forget her relation to the land of
Israel. Note, Though there be a reason for our being in bad
places, yet when the reason ceases, we niust, by no means
continue in them. Forced absence from God’s ordinances,
and forced presence with wicked people, are great afflictions,
but when the force ceases, and it is continued of choice, then
it becomes a great sin. It should seem, she began to think of
returning immediately upon the death of her two sons: (1.).
Because she looked upon that affliction to be a judgment upon
her family for lingering in the country of Moab ; and hearing
this to be the voice of the rod, and of him that appointed it, she
obeys and returns. Had she returned upon the death of her
husband, perhaps she might have saved the life of her sons;.
but when God judgeth, he will overcome, and if one affliction
prevail not to awaken us to a sight and sense of sin and duty,
another shall. When death comes into a family, it ought to
be improved for the reforming of what is amiss in the family:
when relations are taken away from us, we are put upon in-
quiry, whether, in some instance or other, we are not out of
the way of our duty, that we may return to it. God calls our
sins to remembrance when he slays a son, 1 Kings xvii. 18.
And if he thus hedge up our way with thorns, it is that he
may oblige us to say, We will go and return to owr first Hus-
band, as Naomi here to her country, Hos. ii. 7. (2.) Because.
the land of Moab was now become a melancholy place to her.
It is with little pleasure that she can breathe in that air, in
which her husband and sons had expired ; or go on that
ground in which they lay buried out of her sight, but not out
of her thoughts; now she will go to Canaan again. Thus
God takes away from us the comforts we stay ourselves too
much upon, and solace ourselves too much in, here in the
land of our sojourning, that we may think more of our home
in the other world, and by faith and hope may hasten to-
wards it. Earth is imbittered to us, that heaven may be
endeared.
II. The good affection which her daughters-in-law, and one
of them especially, bore to her, and her generous return of
their good affection.
1. They were both so kind as to accompany her, some part
of the way at least, when she returned toward the land ot.
Judah. Her two daughters-in-law did not go about to per-
suade her to continue in the land of Moab, but if she was
resolved to go home, would pay her all possible civility and
BEFoRE CHRIST, 1312.
Ruth refuses to leave Naomi.
RUTH, I.
respect at parting ; and this was one instance of it, they would
bring her on her way, at least, to the utmost limits of their
country, and help to carry her luggage as far as they went, for
it does not appear she had any servant to attend her, v. 7.
By this we see both that Naomi, as became an Israelite, had
been very kind and obliging to them, and had won their love,
in which she is an example to all mothers-in-law ; and that
Orpah and Ruth had a just sense of her kindness, for they
were willing to return it thus far. It was a sign they had
dwelt together in unity, though they were dead, by whom the
relationship between them came. Though they retained an
affection to the gods of Moab, (v. 15.) and Naomi was still
faithful to the God of Israel, yet that was no hinderance to
Either side from love and kindness, and all the good offices
that the relation required. Mothers-in-law and daughters-
in-law are too often at variance, (Matt. x. 35.) and therefore
it is the more commendable if they live in love; let all in that
relation, aim at the praise of doing so.
2. When they had gone a little way with her, Naomi, with
a great deal of affection, urged them to go back; (v. 8, 9.)
Return each to her mother's house. When they were dislodged
by a sad providence from the house of their husbands, it was
a mercy to them that they had their parents yet living, that
they had their houses to go to, where they might be welcome
and easy, and were not turned out to the wide world. Naomi
suggests that their own mothers would be more agreeable to
them than a mother-in-law, especially when their own mo-
thers had houses, and their mother-in-law was not sure she
had a place to lay her head in, which she could call her own.
She dismisses them, (1.) With commendation ; that is a
debt owing to those who have conducted themselves well in
any relation, they ought to have the praise of it, Ye have dealt
kindly with the dead, and with me ; that is, “Ye were good
wives to your husbands that are gone, and have been good
daughters to me, and not wanting to your duty in either rela-
tion.” Note, When we and our relations are parting, by death
or otherwise, it is very comfortable, if we have both their tes-
timony, and the testimony of our own consciences for us, that
while we were together, we carefully endeavoured to do our
duty in the relation. This will help to allay the bitterness of
parting; and while we are together, we should labour so to
conduct ourselves, as that when we part, we may not have
cause to reflect with regret upon our miscarriages in the rela-
tion. (2.) With prayer. It is very proper for friends, when
they part, to part with prayer. She sends them home with
her blessing ; and the blessing of a mother-in-law is not to be
slighted. In this blessing, she twice mentions the name Jeho-
vah, Israel’s God, and the only true God; that she might
direct her daughters to look up to him as the only Fountain of
all good. To him she prays in general, that he would recom-
ense to them the kindness they had showed to her and hers.
t may be expected and prayed for in faith, that God will deal
kindly with those that have dealt kindly with their relations;
He that watereth, shall be watered also himself: and, in parti-
cular, that they might be happy in marrying again; The Lord
grant ye may find rest, each of you in the house of her husband.
Note, [1..] it is very fit, that, according to the apostle's di-
rection, (1 Tim. v. 14.) the younger women, and he speaks
there of young widows, should marry, bear children, and guide
the house. And it is a pity that those who have approved
themselves good wives, should not again be blessed with good
husbands, especially those that, like these widows, have no
children. [2.] The married state is a state of rest, of such rest
as this world affords, rest in the house of a husband, more
than can be expected in the house of a mother, or a mother-
in-law. . [3.] This rest is God’s gift. If any content and
Satisfaction be found in our outward condition, God must be
acknowledged in it. There are those that are unequally yoked,
that find little rest even in the house of a husband. Their
affliction ought to make those the more thankful, to whom the
relation is comfortable ; yet let God be the rest of the soul,
and no perfect rest thought of on this side heaven. (3.) She
dismissed them with great affection; she kissed them ; wished
she had somewhat better to give them, but silver and gold she
has none. However, this parting kiss shall be the seal of such
a true friendship, as (though she never see them more) she
will, while she lives, retain the pleasing remembrance of. If
relations must part, let them thus part in love, that they may
(if they never meet again in this world) meet in the world of
everlasting love. -
3. The two young widows could not think of parting with
their good mother-in-law, so much had the good conversation
of that pious Israelite won upon them ; they not only lifted
up their voice and wept, as ioth to part, but they professed a
resolution to adhere to her (v. 10.) “Surely we will return
VoI. I. 4 Q.
with thee writo thy people, and take our lot with thee.” It is
a rare instance of affection to a mother-in-law, and an evi-
dence that they had, for her sake, conceived a good opinion of
the people of Israel. Even Orpah, who afterward went back
to her gods, now seemed resolved to go forward with Naomi.
The sad ceremony of parting, and the tears shed on that occa-
sions, drew from her this protestation, but it did not hold.
Strong passions, without a settled judgment, commonly pro-
duce weak resolutions. -
4. Naomi sets herself to dissuade them from going along,
with her, v. 11—13. If she had had any sons in Canaan, or
any near kinsmen, whom she could have expected to marry
the widows, to raise up seed to them that were gone, and to
redeem the mortgaged estate of the family, it might have been
some encouragement to them to hope for a comfortable settle-
ment at Bethlehem. But she had no sons, nor could she think
of any near kinsman, likely to do the kinsman's part, and
therefore argues that she was never likely to have any sons to
be husbands for them, for she was too old to have a husband ;
it became her age to think of dying and going out of the world,
not of marrying and beginning the world again. Or, if she
had a husband, she could not expect to have children, nor, if
she had sons, could she think that these young widows would
stay unmarried, till her sons that should yet be born, would
grow up to be marriageable. Yet this was not all, she could
not only not propose to herself to marry them like themselves,
but she knew not how to maintain them like themselves. The
greatest grievance of that poor condition to which she was.
reduced, was, that she was not in a capacity to do for them as,
she would. It grieveth me more for your sakes, than for my
own, that the hand of the Lord is gone out against me. Observe,
(i.) She judges herself chiefly aimed at in the affliction ; that
God’s quarrel was principally with her, “The hand of the Lord
is gone out against me. I am the sinner, it is with me that
God has a controversy, it is with me that he is contending, P.
take it to myself.” This will become us when we are under
affliction; though many others share in the trouble, yet we
must hear the voice of the rod, as if it spoke only against us,
and to us, not billetting the rebukes of it at other people's
houses, but taking them to ourselves. (2.) She laments most
the trouble that redounded to them from it. She was the sin-
ner, but they were the sufferers, It grieveth me much for your
sakes. A gracious, generous spirit can better bear its own
burden, than it can bear to see it a grievance to others, or
others drawn any ways into trouble by it. Naomi could more
easily want herself, than see her daughters want. “Therefore
turn again, my daughters, for alas, I am in no capacity to do
you any kindness.”
But did Naomi do well, thus to discourage her daughters
from going with her, when, by taking them with her, she might
save them from the idolatry of Moab, and bring them to the
faith and worship of the God of Israel 3 Naomi, no doubt,
desired to do that. But, [1..] If they did come with her, she
would not have them to come upon her account; those that
take upon them a profession of religion, only in complaisance
to their relations, to oblige their friends, or for the sake of
company, will be converts of small value and of short con-
tinuance. [2.] If they did come with her, she would have
them to make it their deliberate choice, and to sit down first
and count the cost, as it concerns those to do, that may take
up a profession of religion. It is good for us to be told the
worst; our Saviour took this course with him who, in the heat
of zeal, spoke that bold word, Master, I will follow thee whi-
thersoever thou goest ; “Come, come,” says Christ, “canst
thou fare as I fare 2 The Son of man has not where to lay his
head ; know that, and then consider whether thou canst find
in thy heart to take thy lot with him,” Matt. viii. 19, 20. Thus
Naomi deals with her daughters-in-law. Thoughts ripened
into resolves by serious consideration, are likely to be kept
always in the imagination of the heart; whereas what is soon
ripe, is soon rotten.
5. Orpah was easily persuaded to yield to her own corrupt
inclination, and to go back to her country, her kindred, and
her father's house, now when she stood fair for an effectual
call from it. They both lifted up their voices and wept again,
(v. 14.) being much affected with the tender things that.
Naomi had said; but it had a different effect upon them : to:
Orpah it was a savour of death unto death ; the representation
Naomi had made of the inconveniences they must count upon,
if they went forward to Canaan, sent her back to the country
of Moab, and served her as an excuse for her apostasy. But,
on the contrary, it strengthened Ruth’s resolution, and her
good affection to Naomi, with whose wisdom and goodness
she was never so charmed, as she was upon this occasion;
thus to her it was a savour of life unto life. (1.) Oroah kissed
t;65
tºssoRE CHRIST, 1312.
Jºuth determines to go with Waomi.
RUT H, i.
her mother-in-law : that is, took an affectionate leave of her,
bid her farewell for ever, without any purpose to follow her
hereafter, as he that said he would follow Christ, when he
had buried his father, or bidden them farewell that were at
home. Orpah's kiss showed she had an affection for Naomi,
and was loth to part from her ; yet she did not love her well
enough to leave her country for her sake. Thus, many have
a value and affection for Christ, and yet come short of sal-
vation by him, because they cannot find in their hearts to
forsake other things for him. They love him, and yet leave
him, because they do not love him enough, but love other
things better. Thus the young man that went away from
Christ, went away sorrowful, Matt. xix. 22. But, (2.) Ruth
clave unto her. Whether, when she came from home, she was
resolved to go forward with her or no, does not appear; per-
haps she was before determined what to do, out of a sincere
affection to the God of Israel, and to his law, of which, by the
good instructions of Naomi, she had some knowledge.
6. Naomi persuades. Ruth to go back, urging, as a further
inducement, her sister’s example ; (v. 15.) Thy, sister-in-law
is gone back to her people, and therefore of course gone back
to her gods; for, whatever she might have done while she
lived with her mother-in-law, it would be next to impossible
for her to show any respect to the God, of Israel, when she
went to live among the worshippers of Chemosh. Those that
forsake the communion of saints, and return to the people
of Moab, will certainly break off their communion with God,
and embrace the idols of Moab. Now, return thou after thy
sister; that is, “If ever thou wilt return, return now... This is
the greatest trial of thy constancy ; stand this trial, and thou
art mine for ever.” Such offences, as that of Orpah’s revolt,
must needs come, that they which are perfect and sincere,
may be made manifest, as Ruth was upon this occasion.
7. Ruth puts an end to the debate, by a most solemn pro-
fession of her immovable resolution never to forsake her, nor
to return to her own country and her old relations again, v.
16, 17. Nothing could be said more fine, more brave, than ||
this ; she seems to have had another spirit, and another
speech, now that her sister was gone, and it is an instance of
the grace of God, inclining the soul to the resolute choice of
the better part. Draw me thus, and we will run after thee.
Her mother's dissuasions make her the more resolute ; as
when Joshua said to the people, Ye cannot serve the Lord,
they said it with the more vehemence, Nay, but we will.
(1.) She begs of her mother-in-law to say no more against
her going, “ Entreat me not to leave thee, or to return from
following after thee; for all thy entreaties now cannot shake
that resolution which thy instructions formerly have wrought
in me; and therefore let me hear no more of them.” Note,
It is a great vexation and uneasiness to those that are resolved
for God and religion, to be tempted and solicited to alter their
resolution. They that would not think of it, would not hear
of it. Entreat me not. The margin reads it, Be not against
me. Note, We are to reckon those against us, and really our
enemies, that would hinder us, in our way to the heavenly
Canaan. Our relations they may be, but they cannot be our
friends, that would dissuade us from, and discourage us in,
the service of God and the work of religion. +
(2.) She is very particular in her resolution to cleave to
her, and never to forsake her; and she speaks the language of
one resolved for God and heaven. She is so in love, not with
her mother's beauty, or riches, or gaiety, (all those were
withered and gone,) but with her wisdom, and virtue, and ||
grace, which remained with her, even in her present poor and
melancholy condition, that she resolves to cleave to her.
1...] She will travel with her; “ Whither thou goest I will go,
though to a country I never saw, and which I have been
trained up in a low and ill opinion of ; though far from my
own country, yet with thee every road shall be pleasant.”
ſ2.] She will dwell with her; “Where thow lodgest, I will
loage, though it be in a cottage, nay, though it be no better
a lodging than Jacob had, when he had the stones for his
pillow. Where thou settest up thy staff, I will set up mine,
be it where it will.” [3.] She will twist interests, with her,
Thy people shall be my people. From Naomi's character she
concludes certainly, that that great nation was a wise and an
understanding people; she judges of them all by her good
mother, who, wherever she went, was a credit to her country,
(as all those should study to be, who profess relation to the
better country, that is, the heavenly,) and therefore she will
think herself happy if she may be reckoned one of them.
“. Thy people shall be mine to associate with, to be conförm-
able to, and to be concerned for.” [4.] She will join in
religion with her ; thus she determined to be hers, usque ad
aras—to the *gºr, “ Thy God shall be my God, and
farewell to all the gods of Moab, which are vanity and a lie.
I will adore the God of Israel, the only living and true God,
trust in him alone, serve him, and in every thing be ruled by
him ;” this is to take the Lord for our God. [5.] She will
gladly die in the same bed, Where thou diest will I die : she
takes it for granted they must both die, and that, in all pro-
bability, Naomi, as the elder, would die first, and resolves to
continue in the same house, if it might be, till her days also
were fulfilled; intimating likewise a desire to partake of her
happiness in death ; she wishes to die in the same place, in
token of her dying after the same manner, “Let me die the
death of righteous Naomi, and let my last end be like hers.”
|º] She will desire to be buried in the same grave, and to
ay her bones by hers; There will I be buried ; not desiring
to have so much as her dead body carried back to the country
of Moab, in token of any remaining kindness for it; but
Naomi and she having joined souls, she desires they may
mingle dust, in hopes of rising together, and being together
for ever in the other world. º
(3.) She backs her resolution to adhere to Naomi with
Solemn oath ; The Lord do so to me, and more also, (which
was an ancient form of imprecation,) if aught but death part
thee and me. An oath for confirmation was an end of this
Strife, and would leave a lasting obligation upon her, never to
forsake that good way she was now making choice of. [I.]
. It is implied that death would separate between them for a
time, she could promise to die, and be buried in the same
place, but not at the same time: it might so happen, that
she might die first, and that would part, them. Note, Death
parts those whom nothing else will part. A dying hour is
a parting hour, and should be so thought of by us, and pre-
pared for. [2.] It is resolved that nothing else should part
, them ; not any kindness from her own family and people, nor.
any hope of preferment among them, ; nor any unkindness
from Israel, nor the fear of poverty and disgrace among them.
‘‘No, I will never leave thee.”
Now this is a pattern of a resolute convert to God and re-
ligion ; thus must we be at a point. First, We must take the
-Lord for our God. “Thus God is my God for ever and ever;
I have avouched him for mine.” . Secondly, When we take
God for our God, we must take his people for our people,
in all conditions; though they be a poor despised people, yet,
if they be his, they must be ours. Thirdly, Having cast in
our lot among them, we must be willing to take our lot with
them, and to fare as, they fare. We must submit to the same
yoke ; and draw in it faithfully ; take up the cross, and carry
it cheerfully ; go where God would have us to go, though it
should be into banishment, and to lodge where he would have
us to lodge, though it be in a prison ; die where he will
have us die, and lay our bones in the graves of the wp:right,
who enter into peace, and rest in their beds, though they
be but the graves of the common people. Fourthly, We must
resolve to continue and persevere; and herein our adherence to
Christ must be closer than that of Ruth to Naomi; she resolved
that nothing but death should separate them ; but we must
resolve that death itself shall not separate us from our duty
to Christ, and then we may be sure that death itself shall not
i separate us from our happiness in Christ. Fifthly, We must
bind our souls with a bond never to break these pious reso-
lutions, and swear unto the Lord that we will cleave to him.
Fast bind, fast find. He that means honestly, does not start
at assurances.
Lastly, Naomi was hereby silenced, v. 18. When she saw
that Ruth was stedfastly minded to go with her, (which was
the very thing she aimed at in all that she had said, to make
her of a stedfast mind in going with her,) when she saw that
; she had gained her point, she was well satisfied, and left off
speaking to her. She could desire no more than that solemn
! protestation which Ruth had just now made. See the power
of resolution, how it puts temptation to silence. Those that
are unresolved, and go in religious ways without a stedfast
mind, tempt the tempter, and stand like a door half open,
which invites a thief; but resolution shuts and bolts the door,
resists the Devil, and forces him to flee.
The Chaldee paraphrase thus relates the debate between
Naomi and Ruth. Ruth, said, Entreat me not to leave thee, for
I will be a proselyte ; Naomi said, We are commanded to keep
sabbaths, and good days, on which we may not travel above two
thousand cubits ; (a sabbath-day’s journey ;) Well, says Ruth,
whither thow goest, I will go. Naomi said, We are commanded
not to tarry all night with Gentiles ; Well, says Ruth, where
thou lodgest, I will lodge. Naomi said, We are commanded to
keepsia, hundred and thirteen precepts; Well, says Ruth, what-
ever thy people keep, I will keep, for they shall be my people.
Naomi said, We are forbidden to worship any strange god :
4?
BEFORE CHRIST, 1312.
Waomi returns to her city.
RUTH, II.
*
Well, says Ruth, thy God shall be my God. Naomi said, 'We
have four sorts of deaths for malefactors, stoneng, burning,
strangling, and slaying with the sword ; Well, says Ruth,
where thou diest, I will die. We have, said Naomi, houses of
sepulchre; And there, said Ruth, will I be buried.
19 So they two went until they came to Beth-
lehem. And it came to pass, when they were come
to Beth-lehem, that all the city was moved about
them; and they said, Is this Naomi ? 20 And she
said unto them, Call me not Naomi, call me Mara :
for the Almighty hath dealt very bitterly with me.
21 I went out full, and the LORD hath brought me
home again empty: why then callye me Naomi, See-
ing the LoRD hath testified against me, and the
Almighty hath afflicted me ! 22 So Naomi return-
ed, and Ruth the Moabitess, her daughter-in-law,
with her, which returned out of the country of Moab :
and they came to Beth-lehem in the beginning of
barley-harvest.
Naomi and Ruth, after many a weary step, (the fatigue of
the journey, we may suppose, being somewhat relieved by the
good instructions Naomi gave to her proselyte, and the good
discourse they had together,) came at last to Bethlehem. And
they came very seasonably, in the beginning of the barley har-
vest, which was the first of their harvests, that of wheat fol-
lowing after. Now Naomi's own eyes might convince her of
the truth of what she had heard in the country of Moab, that
the Lord had visited his people in giving them bread, and Ruth.
might see this good land in its best state ; and now they had
opportunity to provide for winter. Our times are in God’s
hands; both the events, and the time of them.
Notice is here taken, I. Of the discomposure of the neigh-
bours upon this occasion ; (v. 19.) All the city was moved
about them. Her old acquaintance gathered about her, to in-
quire concerning her state, and to bid her welcome to Beth-
lehem again. Or, perhaps they were moved about her, lest she
should be a charge to the town, she looked so bare. By this
at appears that she had formerly lived respectably, else there
had not been so much notice taken of her. If those that have
been in a high and prosperous condition break, or fall into
poverty or disgrace, their fall is the more remarkable; and
they said, Is this Naomi ?, The women of the city said it, for
the word is feminine. They with whom she had formerly
been intimate, were surprised to see her in this condition;
she was so much broken and altered with her afflictions, that
they could scarcely believe their own eyes, or think that this
was the same person whom they had formerly seen, so fresh,
and fair, and gay; Is this Naomi ? So unlike is the rose, when
it is withered, to what it was when it was blooming. What a
jpoor figure does Naomi make now, compared with what she
made in her prosperity! If any asked this question in contempt,
upbraiding her with her miseries, (“Is this she that could
not be content to fare as her neighbours did, but must ramble
to a strange country. 3
than to triumph over those that are fallen. But we may sup-
pose, that the generality asked it in compassion, and com-
miseration ; “Is this she that lived so plentifully, and kept
So good a house, and was so charitable to the poor? How is
the gold become dim l’”
of the first temple, wept, when they saw the meanness of the
Second ; so these here.
and surprising changes in a little time. When we see how
sickness and old age alter people, change their countenance
and temper, we may think of what the Bethlehemites said, Is
this, Naomi ? One would not take it to be the same person.
God, by his grace, fit us for all such changes, especially the
great change .
II. Of the composure of Naomi's spirit. If some upbraided.
her with her poverty, she was not moved against them, as she
would have been, if she had been poor and proud ; but, with
a great deal of pious patience, bore that and all the other
melancholy effects of her affliction; (v. 20, 21.) Call me not
aomi, call me Mara, &c., “Naomi signifies pleasant or amia-
&le; but all my pleasant things are laid waste ; call me Mara,
bitter, or bitterness, for I am now a woman of a sorrowful
spirit.” Thus, does she bring her mind to her condition,
which we all ought to do, when our condition is not in every
thing to our mind. Observe,
1. The change of her state, and how that is described, with
a Pious regard to the divine providence, and without any
See what she has got by it !”) their
temper was very base and sordid ; nothing more barbarous,
They that had seen the magnificence ||
Note, Afflictions will make great.
q
*…* a ve º'
passionate murmurings or complaints. (1.) It was a very
sad and melancholy change. She went out full ; so she
thought herself when she had her husband with her, and two
sons. Much of the fulness of our comfort in this world arises
from agreeable relations. But she now came home again empty,
a widow, and childless, and, probably, had sold her goods,
and of all the effects she took with her, brought home no
more than the clothes on her back. So uncertain is all that
which we call fulness in the creature, 1 Sam. ii. 5. Even in
the fulness of that sufficiency we may be in straits. But there
is a fulness, a spiritual and divine fulness, which we can
never be emptied of ; a good part which shall not be taken
from those that have it. (2.) She acknowledges the hand of
God, his mighty hand, in the affliction. “It is the Lord that
has brought me home again empty; it is the Almighty that has
afflicted me.” Note, Nothing conduces more to satisfy a
gracious soul under an affliction, than the consideration 9f the
hand of God in it. It is the Lord, 1 Sam. iii. 18; Job i. 21.
Especially to consider, that he who afflicts us, is Shaddai, the
Almighty, with whom it is folly to contend, and to whom it is
our duty and interest to submit. It is that name of God, by
which he enters into covenant with his people, I am God. Al-
mighty, Gcal All-sufficient, Gen. xvii. 1. ‘He afflicts as a God
in covenant, and his all-sufficiency may be our support and
supply under all our afflictions. He that empties us of the
creature, knows how to fill us with himself. (3.) She speaks.
very feelingly of the impression which the affliction had made
upon her; He has dealt very bitterly with me. The cup of
affliction is a bitter cup ; and even that which afterward yields
the peaceable fruit of righteousness, yet, for the present, is not
joyous, but grievous, Heb. xii. 11. Job complains, Thou
writest bitter things against me, Job xiii. 26. (4.) She owns
the affliction to come from God as a controversy ; The Lord
hath testified against me. Note, When God corrects us, he
testifies against us, and contends with us, (Job x. 17.) inti-
mating that he is displeased with us. Every rod has a voice,
the voice of a witness. -
2. The compliance of her spirit with this change. “ Call
me not Naomi, for I am no more pleasant, either to myself, or
to my friends, but call me Mara, a name more agreeable to my
present state.” Many that are debased and impoverished, yet
affect to be called by the empty names and titles of honour
they have formerly enjoyed. Naomi did not so ; her hu-
mility regards not a glorious name in a dejected state; if God
deal bitterly with her, she accommodates herself to the dis-
pensation, and is willing to be called Mara, bitter. Note, It
well becomes us to have our hearts humbled under humbling
providences. When our condition is brought down, our
spirits should be brought down with it. And then our troubles
are sanctified to us, when we thus comport with them ; for it.
is not an affliction itself, but an affliction rightly borne, that:
does us good. Perdidisti tot mala, sº nondum misera esse didi-
cisti—So many calamities have been lost upon you, if you have
not yet learned how to suffer. Sen. ad. Helv. Tribulation.
works patience.
CHAP. II.
There is scarcely any chapter in all the sacred history, that stoops so low as:
this, to take cognizancé of so mean a person as Ruth, a poor Moabitish.
widou, so mean an action as her gleaning corn in a neighbour's field,
and the minute circumstances thereof. But all this was in order to her.
being grafted into the line of Christ, and taken in among his ancestors,
that she might be a figure of the espontsals of the Gentile church to Christ,
Isa. liv. 1. And this makes the story rémarkable ; and many of the
passages of it are instructive, and very improvable. Here is, P. Ruth's
humility and industry in gleaning corn, Providence, directing her to:
Boaz's field, v. 1–3. II. The great favour which Boaz showed to her.
in many instances. v. 4–16. III. The return of Ruth to her mother-,
in-law, v. 18–23.
H N.D Naomi had a kinsman of her husband’s,
a mighty man of wealth, of the family of
Elimelech; and his name was Boaz. 2 And Ruth
the Moabitess said unto Naomi, Let me now go to
the field, and glean ears of corn after him in.
whose sight I shall find grace. And she said unto.
her, Go, my daughter. 3 And she went, and came,
and gleaned in the field after the reapers: and her
hap was to light on a part of the field belonging unto
Boaz, who was of the kindred of Elimelech.
Naomi had now gained a settlement in Bethlehem among
her old friends ; and here we haye an account,
I. Of her rich kinsman, Boaz, a mighty man of wealth, v. 1.
The Chaldee reads it, mighty in the law ; if he was both, it:
was a most rare and excellent conjunction, to be mighty is
wealth, and mighty in the scriptures ºſhow that are so,
BEFORE: CHRIST, 1312.
Ruth gleans in the fields of Boaz,
RUTH, II.
are mighty indeed. He was grandson of Nahshon, that was
prince of the tribe of Judah in the wilderness, and son of Sal-
mon, probably, a younger son, by Rahab, the harlot of Jericho;
he carries might in his name, Boaz, in him is strength ; and he
was of the family of Elimelech, that family which was now
reduced and brought so low. Observe, 1. Boaz, though a rich
and great man, had poor relations; every branch of the tree is
not a top branch. Let not those that are great in the world,
be ashamed to own their kindred that are mean and despised,
1est they be found therein proud, scornful, and unnatural.
Naomi, though a poor contemptible widow, had rich relations,
whom yet she neither boasted of, nor was burthensome to, nor
expected any thing from, when she was returned to Bethlehem
in distress. Those that have rich relations, while they them-
selves are poor, ought to know that it is the wise providence of
God that makes the difference, (in which we ought to ac-
quiesce,) and that to be proud of our relation to such, is a great
sin, and to trust to it, is great folly.
II. Of her poor daughter-in-law, Ruth. 1. Her condition
was very low and poor ; which was a great trial to the faith
and constancy of a young proselyte. The Bethlehemites had
done well, if they had invited Naomi and her daughter-in-law
first to one good house, and then to another; (it would have
been a great support to an aged widow, and a great encourage-
ment to a new convert;) but, instead of tasting the dainties
of Canaan, they have no way of getting necessary food, but by
gleaning corn ; and otherwise, for aught that appears, they
might have starved. Note, God has chosen the poor of this
world; and poor they are like to be, for though God has chosen
them, commonly men overlook them. 2. Her character in this
condition was very good ; º 2.) She said to Naomi, not,
“Let me now go to the land of Moab again, for there is no
living here ; here there is want, but in my father's house there
is bread enough :” no, she is not mindful of the country, from
which she came out, otherwise she had now a fair occasion to
return ; the God of Israel shall be her God, and though he
slay her, yet will she trust in him, and never forsake him.
But her requestis, Let me go to the field, and glean ears of corn.
Those that are well-born, and have been well brought up, know
not what straits they may be reduced to, nor what mean em-
ployments they may be obliged to get their bread by, Lam. iv.
5. When the case is thus melancholy, let Ruth be remember-
ed, who is a great example,
(1.) Of humility ; when providence had made her poor, she
did not say, “To glean, which is in effect to beg, I am asham-
ed;” but cheerfully stoops to the meanness of her circum-
stances, and accommodates herself to her lot. High spirits
can more easily starve than stoop ; Ruth was none of those.
She does not tell her mother she was never brought up to live
upon crumbs. Though she was not brought up to it, she
is brought down to it, and is not uneasy at it. Nay, it is her
own motion, not her mother's injunction ; humility is one of
the brightest ornaments of youth, and one of the best omens.
Before Ruth’s honour, was this humility. Observe how humbly
she speaks of herself, in her expectation of leave to glean ; “Let
me glean 'after him, in whose sight I shall find grace.” She
does not say, “I will go glean, and surely nobody will deny
me the liberty;” but, “I will go glean, in the hope that some
body will allow me the liberty.” Note, Poor people must not
demand kindness as a debt, but humbly ask it, and take it as
a favour, though in ever so small a matter. It becomes the
poor to use entreaties.
(2.) Of industry. She does not say to her mother-in-law,
“Let me now go a visiting to the ladies of the town, or go a
walking in the fields to take the air, and be merry, I cannot sit
all day moping with you ;” no, it is not sport, but business,
that her heart is upon, “Let me go and glean ears of corn, and
that will turn to some good account.” She was one of those
virtuous women that love not to eat the bread of idleness, she
loved to take pains. This is an example to young people; let
them learn betimes to labour, and what their hand finds to do,
do it with their might ; a disposition to diligence, bodes well,
both for this world and the other. Love not sleep, love not
sport, love not sauntering, but love business. It is also an
example to poor people to work for their living, and not beg
that which they are able to earn. We must not be shy of any
honest employment, though it be mean, sºyoy usey widos—No
labour is a reproach. Sin is a thing below us, but we must not
think any thing else so that Providence calls us to.
(3.) Of regard to her mother ; though she was but her
mother-in-law, and though, being loosed by death from the
law of her husband, she might easily suppose herself thereby
loosed from the law of her husband's mother, yet she is duti.
fully observant of her. She will not go out without letting her
know, and asking her leave. This respect young people
ought to show to their parents and governors; it is part of the
honour due to them. She did not say, “Mother, if you will go
with me, I will go glean :” but, “Do you sit at home, and
take your ease, and I will go abroad, and take pains.” Juniº-
ores ad lubores—Youth should work. Let young people take
advice from the aged, but not put them upon toil.
(4.) Of dependence upon Providence; intimated in that, I
will glean after him in whose sight I shall find grace. She
knows not which way to go, nor whom to inquire for, but will
trust-Providence to raise her up some friend or other that will
be kind to her. Let us always keep up good thoughts of the
Pivine Providence, and believe, that while we do well, it will
do well for us.
And it did well for Ruth ; for wmen she went out alone,
without guide or companion, to glean, her hap was to light on
the field of Boaz, v. 3. To her it seemed casual, she knew not
whose field it was, nor had she any reason for going to that
more than any other, and therefore it is said to be her hap;
but Providence directed her steps to this field. Note, God
wisely orders small events; and those that seem altogether
contingent, serve his own glory, and the good of his people.
Many a great affair is brought about by a little turn, which
seemed fortuitous to us, but was directed by Providence with
design.
4 And, behold, Boaz came from Beth-lehem, and
Said unto the reapers, The Lo Rd be with you. And
they answered him, The Lo RD bless thee. 5 Then
said Boaz unto his servant that was set over the
reapers, Whose damsel is this 2 6 And the servant
that was set over the reapers, answered and said, It
is the Moabitish damsel that came back with Naomi
out of the country of Moab : 7 And she said, I pray
you, let me glean and gather after the reapers among
the sheaves: so she came, and hath continued even
from the morning until now, that she tarried a little
in the house. 8 Then said Boaz unto Ruth, Hear-
estthou not, my daughter? Go not to glean in another
field, neither go from hence, but abide here fast by
my maidens: 9 Let thine eyes be on the field that
they do reap, and go thou after them : have I not
charged the young men that they shall not touch
thee 3 and when thou art athirst, go unto the vessels,
and drink of that which the young men have drawn.
10 Then she fell on her face, and bowed herself to
the ground, and said unto him, Why have I found
grace in thine eyes, that thou shouldest take know-
ledge of me, seeing I am a stranger ? 11 And Boaz
answered and said unto her, It hath fully been shew-
ed me all that thou hast done unto thy mother-in-
law since the death of thine husband ; and how thou
hast left thy father and thy mother, and the land of
thy nativity, and art come unto a people which thou
knewest not heretofore. 12 The Lo RD recompense
thy work, and a full reward be given thee of the
LORD God of Israel, under whose wings thou art
COme to trust. 13 Then she said, Let me find favour
in thy sight, my lord ; for that thou hast comforted
me, and for that thou hast spoken friendly unto
thine handmaid, though I be not like unto one of
thine handmaidens. 14 And Boaz said unto her,
At meal-time come thou hither, and eat of the bread,
and dip thy morsel in the vinegar. And she sat be-
side the reapers: and he reached her parched corn,
and she did eat, and was sufficed, and left. 15 And
when she was risen up to glean, Boaz commanded
his young men, saying, Let her glean even among
the sheaves, and reproach her not: 16 And let fall
also some of the handfuls of purpose for her, and
leave them, that she may glean them, and rebuke
her not.
Now Boaz himself appears, and a great deal of decency
there appears in his carriage, both toward his own servants,
and toward this poor stranger.
I. Toward his own servants, and those that were employed
for him in reaping and gathering in his corn. Harvest-time
668
BEFor E CHRIST, 1312.
Ruth gleans in the fields of Boaz
RUTH, II.
is busy time, many hands must then be at work. Boaz that
had much, being a mighty man of wealth, had much to do,
and consequently many to work under him, and to live upon
im ; as goods are increased, they are increased that eat them ;
and what good has the owner thereof, save the beholding of
them with his eyes? Boaz is here an example of a good
ImaSter. - -
1. He had a servant that was set over the reapers, v. 6. In
great families, it is requisite there should be one to oversee
the rest of the servants, and appoint to each their portion,
both of work and meat. Ministers are such servants in
God’s house, and it is requisite that they be both wise and
faithful, and show their Lord all things, as he here, v. 6.
2. Yet he came himself to his reapers, to see how the work
went forward, if he found any thing amiss, to rectify it, and
to give further orders what should be done. This was both
for his own interest, (he that wholly leaves his business to
others, will have it done by the halves; the master's eye
makes a fat horse,) and it was also for the encouragement of
his servants, who would go on the more cheerfully in their
work, when their master countenanced them so far as to make
them a visit. Masters that live at ease, should think with
tenderness of those that toil for them, and bear the burden
and heat of the day. -
3. Kind and pious salutations were interchanged between
Boaz and his reapers. He said to them, The Lord be with
3/ou ; and they replied, The Lord bless thee, v. 4. Hereby
they expressed, (1.) Their mutual respect to each other; he
to them as good servants, and they to him as a good master.
When he came to them, he did not fall a chiding them, as if
he came only to find fault and exercise his authority, but he
prayed for them ; “The Lord be with you, prosper you, and
give you health and strength, and preserve you from any
disaster:” nor did they, as soon as ever he was out of hear-
ing, fall a cursing him, as some ill natured servants that hate
their master's eye; but they returned his courtesy, “The Lord
bless thee, and make our labours serviceable to thy prosperity P’
Things are likely to go on well in a house where there is such
good will as this between master and servants. (2.) Their
ioint dependence upon the divine providence ; they expressed
their kindness to each other by praying one for another. They
show not only their courtesy, but their piety, and an acknow-
ledgment that all good comes from the presence and blessing
of God, which therefore we should value and desire above
any thing else, both for ourselves and others. Let us from
hence learn to use, ||| Courteous salutations, as expressions
of a sincere good will to our friends. . [2.] Pious ejaculations,
lifting up our hearts to God for his favour, in such short
prayers as these. Only, we must take heed that they do not
degenerate into formality, lest in them we take the name of the
Lord our God in vain ; but if we be serious in them, we may
In them keep up our communion with God, and fetch in
mercy and grace from him. It appears to have been the
usual custom, thus to wish reapers good speed, Ps. cxxix. 7, 8.
4. He took an account from his reapers concerning a
stranger he met with in the field, and gave necessary orders
concerning her, that they should not touch her, (v. 9.) nor
reproach her, v. 15. Masters must take care, not only that
they do no hurt themselves, but that they suffer not their ser-
vants, and those under them, to do hurt. He also ordered
them to be kind to her, and let fall some of the handfuls on
purpose for her ; though it is fit that masters should restrain
and rebuke their servants’ wastefulness, yet they should not
tie them up from being charitable, but give them allowance
for that, with prudent directions.
II. Boaz was very kind to Ruth, and showed her a great
deal of favour, induced to it by the account he had of her,
and what he observed concerning her, God also inclining his
heart to countenance her. Coming among his reapers, he
observed this stranger among them, and got intelligence from
his steward who she was, and here is a very particular ac-
count of what passed concerning her.
1. The steward gave to Boaz a very fair account of her,
proper to recommend her to his favour, v. 6, 7. (1.) That
she was a stranger, and therefore one of those that by the law
of God were to gather the gleanings of the harvest, Lev. xix.
9, 10. She is the Moabitish damsel. (2.) That she was
allied to his family: she came back with Naomi, the wife of
Elimelech, a kinsman of Boaz. (3.) That she was a prose-
lyte, for she came out of the country of Moab to settle in the
land of Israel. (4.) That she was very modest, and had not
gleaned till she had asked leave. (5.) That she was very in-
dustrious, and had continued close to her work from morning
even until now. And the poor, that are industrious and will-
ing to take pains, are fit to be encouraged. Now, in the heat
of the day, she tarried a little in the house or booth, that was
set up in the field for shelter from the weather, to repose
herself, and some suggest that it is probable she retired for
her devotion. But slie soon came back to her work, and, ex-
cept that little intermission, kept close to it all day, though it
was not what she was used to. Servants should be just in the
character and reports they give to their masters, and take
heed they do not misrepresent any person, nor without cause
discourage their masters' charity. *
2. Boaz was hereupon extremely civil to her in divers in-
stances. (1.) He ordered her to attend his reapers in every
field they gathered in, and not to glean in another field, for
she should not need to go any where else to mend herself;
(v. 8.) Abide here fast by my maidens ; for those of her own sex
were the fittest company for her. (2.) He charged all his
servants to be very tender of her, and respectful to her, who,
no doubt, would be so to one whom they saw their master
kind to. She was a stranger, and, it is probable, her lan-
guage, dress, and mien, differed much from theirs; but he
charged them that they should not in any thing affront her,
or be abusive to her, as rude servants are too apt to be to
strangers. (3.) He bid her welcome to the entertainment he ,
had provided for his servants. He ordered her, not only to
drink of the water which was drawn for them, (for that seems
to be the liquor he means, (v. 9.) drawn from the famous well
of Beth-lehem, which was by the gate, the water of which
David longed for, 2 Sam. xxiii. 15.) but at meal-time to come
eat of their bread ; (v. 14.) yea, and she should be welcome to
their sauce too, Come, dip thy morsel in the vinegar, to make
it savoury; for God allows us, not only nourishing but relish-
ing food, not for necessity only, but for delight. And, for
encouragement to her, and direction to the servants, he him-
self, happening to be present when the reapers sat down to
meat, reached her parched corn to eat. It is no disparagement
to the finest hand, to be reached forth to the needy, (Prov.
xxxi. 20.) and to be employed in serving the poor. Observe,
Boaz was not scanty in his provision for his reapers, but sent
them so much more than enough for themselves as would be
entertainment for a stranger. Thus there is that scattereth,
and yet increaseth. (4.) He commended her for her dutiful
respect to her mother-in-law, which, though he did not know
her by sight, yet he had heard of; (v. 11.) It has been fully
showed me all that thou hast done unto thy mother-in-law.
Note, Those that do well, ought to have the praise of it. But
that which especially he commended her for, was, that she
had left her own country, and was become a proselyte to the
Jewish religion; for so the Chaldee expounds it : “Thou art
come to be prosélyted, and to dwell among a people which thou
knowest not.” Those that leave all, to embrace the true reli-
gion, are worthy of double honour. (5.) He prayed for her ;
(v. 12.) The Lord recompense thy work. Her strong affection
to the commonwealth of Israel, to which she was, by birth,
an alien, was such a work of the divine grace in her, as would
certainly be crowned with a full reward by him winder whose
wings she was come to trust. Note, Those that by faith come
under the wings of the divine grace, and have a full compla-
cency and confidence in that grace, may be sure of a full re-
compence of reward for their so doing. From this expression,
the Jews describe a proselyte to be one that is gathered under
the wings of the divine majesty. Lastly, He encouraged her
to go on in her gleaning, and did not offer to take her off from
that, for the greatest kindness we can do our poor relations
is, to assist and encourage their industry. Boaz ordered his
servants to let her glean among the sheaves, where other
gleaners were not allowed to come, and not to reproach her,
that is, not to call her thief, or to suspect her of taking more
than was allowed her, v. 15. All this shows Boaz to have
been a man of a generous spirit, and one that, according to
Whe law, considered the heart of a stranger.
3. Ruth received his favours with a great deal of humility
and gratitude, and conducted herself with as much propriety
in her place, as he did in his, but little thinking that she
should shortly be the mistress of that field she was now
gleaning in. (1.) She paid all possible respect to him, and
gave him honour, according to the usage of the country ;
(v. 10.). She fell on her face, and bowed herself to the ground.
Note, Good breeding is a great ornament to religion ; and we
must render honour to whom honour is due. (2.) She humbly
owned herself unworthy of his favours; I am a stranger,
(v. 10.) and not like one of thy handmaids; (v. 13.) not so
well dressed, nor so well taught ; not so neat, nor so handy.
Note, It well becomes us all to think meanly of ourselves,
and to take notice of that in ourselves, which is diminishing,
esteeming others better than ourselves. (3.) She gratefully
acknowledged his kindness to her; º it was no great
BEFORE CHRIST, 1312.
RUTH, II. Ruth gleans in the fields of Boaz.
expense to him, nor much more than what he was obliged to .
by the divine law, yet she magnifies and admires it, Why have
I found grace in thine eyes? v. 10. (4.) She begs the con-
tinuance of his good will, Let me find favour in thy sight,
(v. 13.) and owns that what he had said, had been a cordial
to her, Thou hast comforted me, for that thou hast spoken friendly
to me. Those that are great, and in high places, know, not
how much good they may do to their inferiors with a kind
look, or by speaking friendly to them ; and so small an ex-
pense, one would think, they should not grudge, when it shall
be put upon the score of their charity. (5.) When Boaz gave
her her dinner with his reapers, she ate so much as would
suffice her, and left the rest ; and immediately rose up to
glean, v. 14, 15. She did not, under pretence either of her
want, or of her labour, eat more than was convenient for her,
nor so much as to unfit her for work in the afternoon: tem-
perance is a friend to industry; and we must eat and drink to
strengthen us for business, and not to indispose us to it.
17 So she gleaned in the field until even, and
beat out that she had gleaned : and it was about an
... ephah of barley. 18 And she took it up, and went
into the city; and her mother-in-law saw what she
had gleaned : and she brought forth, and gave to
her that she had reserved after she was sufficed. 19
And her mother-in-law said unto her, Where hast
thou gleaned to-day ? and where wroughtest thou ?
blessed be he that did take knowledge of thee. And
she showed her mother-in-law with whom she had
wrought, and said, The man’s name with whom I
wrought to-day is Boaz. 20 And Naomi said unto
her daughter-in-law, Blessed be he of the LORD,
who hath not left off his kindness to the living and
to the dead. And Naomi said unto her, The man
is near of kin unto us, one of our next kinsmen.
21 And Ruth the Moabitess said, He said unto me
also, Thou shalt keep fast by my young men, until
they have ended all my harvest. 22 And Naomi
said unto Ruth her daughter-in-law, It is good, my
daughter, that thou go out with his maidens, that
they meet thee not in any other field. 23 So she
kept fast by the maidens of Boaz to glean unto the
end of barley-harvest, and of wheat-harvest; and
dwelt with her mother-in-law.
Here, I. Ruth finishes her day’s work, v. 17. 1. She took
care not to lose time, for she gleamed until even. We must
not be weary of well-doing, because in due season we shall
reap. She did not make an excuse to sit still, or go home, till
the evening : let us work the works of him that sent us, while it
*s day. She scarcely used, much less did she abuse, the kind-
ness of Boaz ; for though he ordered his servants to leave
handfuls for her, she continued to glean the scattered ears.
2. She took care not to lose what she had gathered, but thrash-
ed it herself, that she might the more easily carry it home,
and might have it ready for use. The slothful man roasteth not
that which he took in hunting, and so loseth the benefit of it;
but the substance of a diligent man is precious, Prov. xii. 27.
Ruth had gathered it ear by ear, but when she had put it all
together, it was an ephah of barlev, about four pecks. Many
a little makes a great deal. It is an encouragement to indus-
try, that in all labour, even that of gleaning, there is profit;
but the talk of the lips tendeth only to penury. When she had
got her corn into as little compass as she could, she took it up
herself, and carried it into the city, though, had she asked
them, it is likely some of Boaz’s servants would have done that
for her. We should study to be as little as possible trouble-
Some to those that are kind to us. She did not think it either
too hard or too mean a service, to carry her corn herself into
the city, but was rather pleased with what she had gotten by
her own industry, and careful to secure it; and let us thus
take care that we lose not those things which we have wrought,
which we have gained, 2 John 8.
II. She paid her respects to her mother-in-law ; went
straight home to her, and did not go to converse with Boaz’s
servants; showed her what she had gleaned, that she might see
she had not been idle.
.1. She entertained her with what she had left of the good
dinner Boaz had given her. She gave to her that she had
reserved, after she was sufficed, v. 18. which refers to v. 14.
If she had any thºus: than another, her mother should
have part with her. Thus, having showed industry abroad,
she showed piety at home; so children’s maintaining of their
parents is called, (1 Tim. v. 4.) and it is part of the honour
due to them by the fifth commandment, Matt. xv. 6.
2. She gave her an account of her day's work, and how a
kind providence had favoured her in it, which made it very
comfortable to her; for the gleanings that a righteous man
hath, are better than the harvests of many wicked, Ps,
xxxvii. 16.
(1.) Naomi asked her where she had been ; Where hast thow
gleaned to-day ? Note, Parents should take care to inquire
into the ways of their children, how, and where, and in what
company, they spend their time. This may prevent many
extravagances which children, left to themselves, run into, by
which they bring both themselves and their parents to shame.
If we are not our brethren’s, yet surely we are our children's
keepers: and we know what a son Adonijah proved, that had
never been chidden. Parents should examine their children,
not to frighten or discourage them, so as to make them hate
home, or tempt them to tell a lie, but to commend them if they
have done well, and with mildness to reprove and caution
them if they have done otherwise. It is a good question for us
to ask ourselves in the close of every day, “Where have I
gleaned to-day ? What improvements have I made in know-
ledge and grace? What have I done or gotten, that will turn
to a good account 2" \ º
(2.) Ruth gave her a particular account of the kindness she
had received from Boaz, (v. 19.) and the hopes she had of
further kindness from him, he having ordered her to attend
his servants throughout all the harvest, v. 21. Note, Children
should look upon themselves as accountable to their parents
and to those that are over them, and not think it a disparage-
ment to them to be examined; let them do that which is good,
and they shall have praise of the same. Ruth told her mother
what kindness Boaz had showed her, that she might take some
occasion or another to acknowledge it, and return him thanks;
but she did not tell her how Boaz had commended her, v. 11.
Humility teaches us, not only not to praise ourselves, but not
to be forward to publish others’ praises of us.
(3.) We are here told what Naomi said to it.
1.] She prayed heartily for him that had been her daugh-
ter’s benefactor, even before she knew who it was ; (v. 19.)
Blessed be he, whoever he was, that did take knowledge of thee;
shooting the arrow of prayer at a venture. But more particu-
larly, when she was told who it was ; (v. 20.) Blessed be he of
the Lord. Note, The poor must pray for those that are kind
and liberal to them, and thus requite them, when they are not
capable of making them any other requital. Let the loins of
the poor bless those that refresh them, Job xxix. 13; xxxi. 20.
And he that hears the cries of the poor against their oppressors,
(Exod. xxii. 27.) it may be hoped, will hear the prayers of the
poor for their benefactors. She now remembered the former
kindnesses Boaz had showed to her husband and sons, and
joins those to this ; he has not left off his kindness to the living
and to the dead. If we generously show kindness even to those
that seem to have forgotten our former favours, perhaps it may
lº º revive the remembrance, even of them which seem
UIT16Ci.
... [2.] She acquainted Ruth with the relation their family was
in to Boaz ; The man is near of kin to us. It should seem she
had been so long in Moab, that she had forgotten her kindred
in the land of Israel, till by this providence God brought it to
her mind. At least, she had not told Ruth of it, though it
might have been some encouragement to a young proselyte.
Unlike to humble Naomi are many, who, though fallen into
decay themselves, are continually boasting of their great rela-
tions. Nay, observe the chain of thought here, and in it a chain
of providences, bringing about what was designed concerning
Ruth. Ruth names Boaz as one that had been kind to her;
Naomi bethinks herself who that should be, and presently
recollects herself; “The man is near of kin to us ; now that I
hear his name, I remember him very well.” This thought
brings in another ; “He is owr next kinsman ; our Goel, that
has the right to redeem our estate that was mortgaged, and
therefore from him we may expect further kindness. That is
the likeliest man in all Bethlehem to set us up.” Thus God
brings things to our mind, sometimes of a sudden, that prove
to have a wonderful tendency to our good. -
[3.] She appointed Ruth to continue her attendance in the
fields of Boaz ; (v. 22.) “Det them not meet thee in any other
field, for that will be construed a contempt of his courtesy.”
Our blessed Saviour is our Goel ; it is he that has a right to
redeem : if we expect to receive benefit by him, let us closely
adhere to him, and his fields, and his family; let us not go to
the world and its fields for that which is to be had with him
BEFoEE CHRIST, 1312.
Ruth sent by Naomi to Boaz.
RUTH, III.
g
only, and which he has encouraged us to expect from him. .
Has the Lord dealt bountifully with us? Let us not be found
in any other field, nor seek for happiness and satisfaction in
the creature. Tradesmen take it ill, if those that are in their
books go to another shop. We lose divine favours, if we
slight them. Some think Naomi gave her daughter-in-law a
tacit rebuke ; she had spoken, (v. 21.) of keeping fast by the
young men ; “ Nay,” said Naomi, (v. 22.) “it we good that
thou go out with his maidens, they are fitter company for thee
than the young men.” But they are too critical : Ruth spake
of the young men, because they were the princi, al labourers,
and to them Boaz had given directions concernit:g her; and
Naomi takes it for granted, while she attended the young men,
her society would be with the maidens, as was fit.
Ruth dutifully obeyed her mother's directions; she con-
tinued to glean, to the end, not only of barley-harvest, but of
the wheat-harvest, which followed it, that she might gather
food in harvest to serve for winter, Prov. vi. 6–8. She also
kept fast by the maidens of Boaz, with whom she afterward
cultivated an acquaintance, which might do her service, v. 23.
But she constantly came to her mother at night in due time,
as became a virtuous woman, that was for working days, and
not for merry nights. And when the harvest was ended, (as
Bishop Patrick expounds it,) she did not gad abroad, but
kept her aged mother company at home. Dinah went out to
See the daughters of the land, and we know what a disgrace
her vanity ended in ; Ruth kept at home, and helped to
maintain her mother, and went out on no other errand than to
get provision for her ; and we shall find afterward what pre-
ferment her humility and industry ended in. Seest thow a
man diligent in his business? Honour is before him.
* HAP. III.
Jºe ſound it very easy, in the former chapter, to applaud the decency of
Jºuth's behaviour, and to show what good use we may make of the account
given us of it, but in this chapter, we shall have much ado to vindicate
it from the imputation of indecency, and to save it from having an ill
use made of it, but the goodness of those times was such, as saves what
is recorded here from being ill done, and yet the badness of these times is
such, as that it will not justify any now in doing the like. Here is, I.
The direction Auomi gave to her daughter-in-law, how to claim Boaz
for her husband, v. 1–5. I.ſ. Ruth's punctual observance of these di-
Tections, v. 6, 7. III. The kind and honourable treatment Boaz gave
her, v. 8-15. IV. Her return to her mother-in-law, v, 16–18.
l HEN Naomi her mother-in-law said unto her,
My daughter, shall I not seek rest for thee,
that it may be well with thee ? 2 And now is not
Boaz of our kindred, with whose maidens thou wast?
behold, he winnoweth barley to-night in the thresh-
ing-floor. 3 Wash thyself, therefore, and anoint
thee, and put thy raiment upon thee, and get thee
down to the floor: but make not thyself known unto
the man, until he shall have done eating and drink-
ing. 4 And it shall be, when he lieth down, that
thou shalt mark the place where he shall lie, and
thou shalt go in, and uncover his feet, and lay thee
down ; and he will tell thee what thou shalt do. 5
And she said unto her, All that thou sayest unto me
I will do.
Here, I. Naomi's care for her daughter’s comfort is, with-
out doubt, very commendable, and is recorded for imitation.
She had no thoughts of marrying herself, ch. i. 12. But
though she that was old, had resolved upon a perpetual
widowhood, yet she was far from the thoughts of confining
her daughter-in-law to it, that was young. Age must not
make itself a standard to youth. . On the contrary, she is full
of contrivance how to get her well-married. Her wisdom
projected that for her daughter, which her daughter’s modesty
forbade her to project for herself, p. 1. This she did, 1. In
justice to the dead, to raise up seed to them that were gone,
and so to preserve the family from being extinct. 2. In kind-
ness and gratitude to her daughter-in-law, who had conducted
herself very dutifully and respectfully to her. “My daugh-
ter,” (said she, looking upon her in all respects as her own,)
“shall I not seek rest for thee,” that is, “a settlement in the
married state ; shall I not get thee a good husband, that it
§§ be well with thee,” that is, “that thou mayest live plenti-
fully and pleasantly, and not spend all thy days in the mean
and melancholy condition, we now live in t” Note, (1.) A
married state is, or should be, a state of rest to young people ;
wandering affections are then fixed, and the heart must be at
rest; it is at rest in the house of a husband, and in his heart,
ch. i. 9. Those are giddy indeed, that marriage does not
compose. (2.) That which should be desired and designed
by those that enter into the marriage state, is, that it may he
well with them ; in order to which, it is necessary that they
choose well ; otherwise, instead of being a rest to them, it may
prove the greatest uneasiness. Parents, in disposing of their
children, must have this in their eye that it may be well with
them. Ånd be it always remembered, That is best for us, which
is best for our souls. (3.) It is the duty of parents to seek this
rest for their children, and to do all that is fit for them to do,
in due time, in order to it. And the more dutiful and re-
spectful they are to them, though they can the worse spare
them, yet they should the rather prefer them, and the better.
II. The course she took in order to her daughter's prefer-
ment, was very extraordinary, and looks suspicious. If there
was any thing improper in it, the fault must lie upon. Naomi,
who put her daughter upon it, and who knew, or should know,
the laws and usages of Israel better than Ruth. 1. It was
true, that Boaz, being near of kin to the deceased, and (for
aught that Naomi knew to the contrary) the nearest of all now
alive, was obliged by the divine law to marry the widow of
Mahlon, who was the eldest son of Elimelech, and was dead
without issue, v. 2. “Is not Boaz of our kindred, and there-
fore bound in conscience to take care of our affairs ? Why
should we not remind him of his duty 2” This may encourage
us to lay ourselves by faith at the feet of Christ, that he is our
near Kinsman, having taken our nature upon him, he is bone
of our bone and flesh of our flesh. , 2. It was a convenient time
to remind him of it, now that he had got so much acquaintance
with Ruth, by her constant attendance on his reapers during
the whole harvest, which was now ended ; and he also, by the
kindness he had showed to Ruth in lesser matters, had en-
couraged Naomi to hope that he would not be unkind, much
less unjust, in this greater. And she thought it was a good
opportunity to apply to him, when he made a winnowing-feast
at his thrashing-floor, (v. 2.) then and there completing the joy
of the harvest, and treating his workmen like a kind master;
He winnoweth barley to-night, that is, he makes his entertain-
ment to-night; as Nabāl and Absalom had feasts at their
sheep-shearing, so Boaz at his winnowing. 3. Naomi thought
Ruth the most proper person to do it herself; and perhaps it
was the usage in that country, that in this case the woman
should make the demand, so much is intimated by the law,
Teut. xxv. 7–9. Naomi therefore orders her daughter-in-
law to make herself clean and meat, not to make herself fine;
(v. 3.), “Wash thyself and anoint thee, not paint, thee, (as
Jezebel,) put on thy raiment, but not the attire of the harlot,
and go down to the floor,” whither, it is probable, she was
invited to the supper there made ; but she must not make
herself known, that is, not make her errand known, (she her-
self could not but be very well known among Boaz's reapers,)
till the company was dispersed, and Boaz was retired. ...And
upon this occasion, she would have an easier access to him in
private, than she could have at his own house. And thus far
was well enough. But, 4. Her coming to lie down at his feet,
when he was asleep in his bed, had such an appearance of
evil, was such an approach towards it, and might have been
such an occasion of it, that we know not well how to justify
it. Many expositors think it unjustifiable, particularly the
excellent Mr. Poole. We must not do evil that good may
come. It is dangerous bringing the spark and the tinder to-
gether ; for how great a matter may a little fire kindle ! All
agree that it is not to be drawn into a precedent ; neither out
laws nor our times are the same that were then: yet I am will-
ing to make the best of it. If Boaz was, as they presumed,
the next kinsman, she was his wife before God, (as we say,)
and there needed but little ceremony to complete the nup-
tials; and Naomi did not intend that Ruth should approach
to him any otherwise than as his wife ; she knew Boaz to be
not only an old man, (she would not have trusted to that
alone, in venturing her daughter-in-law so near him,) but a
grave sober man, a virtuous and religious man, and one that
feared God. She knew Ruth to be a modest woman, chaste,
and a keeper at home, Tit. ii. 5. The Israelites had indeed
been once debauched by the daughters of Moab, (Numb: XXV:
1.) but this Moabitess was none of those daughters. Naomi
herself designed nothing but what was honest and honourable,
and her charity (which believeth all things, and hopeth all things)
bânished and forbade all suspicion that either Boaz or Ruth
would offer any thing but what was likewise honest and
honourable. If what she advised, had been then äs indecent
and immodest (according to the usage of the country) as it
seems now to us, we cannot think that if Naomi had had so
little virtue, (which yet we have no reason to suspect,) that
she should have had so little wisdom, as to put her daughter
upon it, since that alone might have marred the match, and
have alienated the affections of so ºw,#d good a man as
3FFORE CHRIST, 1312.
Ruth's kind treatment by Boaz.
RUTH, III.
wº-
Boaz from her. We must therefore think that the thing did
not io9k so ill then as it does now. Naomi referred her
daughter-in-law to Boaz for further directions. When she
had thus made her claim, Boaz, who was more learned in the
laws, would tell her what she must do. Thus we must lay our-
selves at the feet of our Redeemer, to receive from him our
doom, Lord, what wilt thou have me to do? Acts ix. 6.
We may be sure, if Ruth had apprehended any evil in that
which her mother advised her to, she was a woman of too
much virtue, and too much sense, to promise as she did, (v. 5.)
All that thou sayest winto me l will do. Thus must the younger
submit to the elder, and to their grave and prudent counsels,
when they have nothing worth speaking of to object againstit.
6 And she went down unto the floor, and did ac-
cording to all that her mother-in-law bade her. 7
And when Boaz had eaten and drunk, and his heart
was merry, he went to lie down at the end of the
Heap of corn: and she came softly, and uncovered
his feet, and laid her down. 8 And it came to pass,
at midnight, that the man was afraid, and turned
whimself; and, behold, a woman lay at his feet. 9
And he said, Who art thou ? And she answered, I
am Ruth thine handmaid; spread therefore thy
-skirt over thine handmaid; for thou art a near kins-
man. 10 And he said, Blessed be thou of the LORD,
smy daughter; for thou hast shewed more kindness
in the latter end than at the beginning, inasmuch as
sthou followedst not young men, whether poor or rich.
Il And now, my daughter, fear not : I will do to
thee all that thou requirest: for all the city of my
people doth know that thou art a virtuous woman.
12 And now, it is true that I am thy near kinsman :
howbeit, there is a kinsman nearer than I. 13 Tarry
this night, and it shall be in the morning, that if he
will perform unto thee the part of a kinsman, well ;
let him do the kinsman’s part: but if he will not do
the part of a kinsman to thee, then will I do the part
of a kinsman to thee, as the Lo RD liveth : lie down
until the morning.
Here is, I. Boaz’s good management of his common affairs;
it is probable, according to the common usage, 1. When his
servants winnowed, he was with them, and had his eye upon
them, to prevent, not their stealing any of his corn, (he had
no reason to fear that,) but their waste of it through careless-
iness in the winnowing of it. Masters may sustain great losses
by servants that are heediess, though they be honest, which is
a reason why men should be diligent to know the state of their
own flocks, and look well to them. 2. When he had more than
ordinary work to be done, he treated his servants with extra-
-ordinary entertainments, and, for their encouragement, did eat
and drink with them. It well becomes those that are rich and
great, to be generous to, and also to be familiar with, those
that are under them, and employed for them. 3. When Boaz
Jhad supped with his workmen, and been a while pleasant with
them, he went to bed in due time, so early, that by midnight he
had his first sleep, (v. 8.) and thus he would be fit for his
business betimes next morning. All that are good husbands,
will keep good hours, and not indulge themselves or their
families in unseasonable mirth. The Chaldee paraphrase
...tells us (v. 7.) that Boaz ate and drank, and his heart was good,
<and so the Hebrew word is,) and he blessed the name of the
Lord, who had heard his prayers, and taken away the famine
from the land of Israel. So that he went sober to bed, his heart
was in a good frame, and not overcharged with surfeiting and
drunkenness. And he did not go to bed without prayer. Now
that he had eaten, and was full, he blessed the Lord, and now
that he was going to rest, he committed himself to the divine
protection ; it was well he did, for he had an unusual tempta-
tion before him, though he knew not of it. 4. He had his bed
or couch laid at the end of the heap of corn ; not because he had
set his heart upon it, nor only that he might tend and keep it
safe from thieves, but it was too late to go home to the city,
and here he would be near his work, and ready for it next
morning, and he would show that he was not mice or curious
in his lodging, neither took state, nor consulted his ease, but
was, like his father Jacob, a plain man, that, when there was
occasion, could make his bed in a barn, and, if need were,
rsleep contentedly in the straw. -
II. Ruth’s sºurance in the management of her affair.
She observed her mother's orders, went and laid her down,
not by his side, but overcross his bed’s feet, in her clothes,
and kept awake, waiting for an opportunity to tell her errand. ,
When he awaked in the night, and perceived there was some-
body at his feet, and inquired who it was, she told him hel
name, and then her errand, (v. 9.) that she came to put her-
self under his protection, as the person appointed by the di-
vine law to be her protector. “Thou art he that has a right to
redeem a family and an estate from perishing, and therefore
let this ruin be under thine hand : and spread thy skirt over me,
be pleased to espouse me and my cause.” Thus must we by
faith apply ourselves to Jesus Christ as our next Kinsman
that is able to redeem us, come under his wings, as we are in-
vited, (Matth. xxiii. 37.) and beg of him to spread his skirt
over us. “Lord Jesus, take me into thy covenant, and under
thy care: I am oppressed, undertake for me.”
III. The good acceptance Ruth gained with Boaz. What
she did, had no ill effect, either one way or other, so that
Naomi was not mistaken in her good opinion of her kinsman.
He knew her demand was just and honourable, and treated
her accordingly, and did not deal with his sister as with a har-
lot, Gen. xxxiv. 31. For, 1. He did not offer to violate her
chastity, though he had all the opportunity that could be for it
The Chaldee paraphrase thus descants upon it, He subdued
his concupiscence, and did not approach to her, but did as Joseph
the Just, who would not come near to his Egyptian mistress, and
as Phaltiel the Pious, who, when Sawl had given him Michal,
David’s wife, (1 Sam. xxv. 44.) put a sword between himself and
her, that he might not touch her. Boaz knew it was not any
sinful lust that brought her thither, and therefore bravely
maintained both his own honour and hers. 2. He did not put
any ill construction upon what she did, did not reproach her
as an impudent woman, and unfit to make an honest man a
wife; she having approved herself well in the fields, and all
her conduct having been modest and decent, he would not,
from this instance, entertain the least suspicion of her cha-
racter, or seem to do so; perhaps blaming himself that he had
not offered the service of a kinsman to these distressed widows,
and saved her this trouble, and ready to say as Judah con-
cerning his daughter-in-law, She is more righteous than I.
But on the contrary, (1.) He commended her, spoke kindly
to her, called her his daughter, and spoke honourably of her,
as a woman of eminent virtue. She had showed in this in-
stance more kindness to her mother-in-law, and to the family
into which she had matched, than in any instance yet. It was
very kind to leave her own country, and come along with her
mother to the land of Israel, to dwell with her, and help to
maintain her; for this he had blessed her; (ch. ii. 12.) but now
he says, Thou hast showed more kindness in the latter end, than at
the beginning, (v. 10.) in that she consulted not her own fancy,
but her husband’s family, in marrying again. She received not
the addresses of young men (much less did she seek, them)
whether poor or rich, but was willing to marry as the law di-
rected, though it was to an old man, because it was for the
honour and interest of the family into which she had matched,
and for which she had an entire kindness. Young people
must aim, in disposing of themselves, not so much to please
their own eye, as to please God and their parents.
(2.) He promised her marriage ; (v. 11.) “Fear not that I
will slight thee, or expose thee; no, I will do all that thou re-
quirest, for it is the same that the law requires, from the next
of kin, and I have no reason to decline it, for all the city of my
people doth know, that thou art a virtuous woman,” v. 11. Note,
º Exemplary virtue ought to have its due praise, (Phil. iv
8.) and it will recommend both men and women to the esteem
of the wisest and best. Ruth was a poor woman, and poverty
often obscures the lustre of virtue : yet Ruth’s virtues, even
in a mean condition, were generally taken notice of, and could
not be hid ; nay, her virtues took away the reproach of her
poverty; if poor people be but good people, they shall have
honour from God and man. Ruth had been remarkable for
her humility, which paved the way to this honour; the less
she proclaimed her own goodness, the more did her neighbours
take notice of it. [2.] In the choice of yoke-fellows, virtue
should especially be regarded, known approved virtue ; let
religion determine the choice, and it will certainly crown the
choice and make it comfortable. Wisdom is better than gold,
and when it is said to be good with an inheritance, the meaning
is, that an inheritance is worth little without it.
(3.) He made his promise conditional, and could not do
otherwise, for it seems there was a kinsman that was nearer
than he, to whom the right of redemption did belong, v. 12.
This he knew, but we may reasonably suppose Naomi (who
had been long abroad, and could not be exact in the pedigree
of her husband’s family) was ignorant of it, otherwise she
pº
BREAD TREE IN THE WILDERNESS,
Matthew Henry's Commentary.] [PLATE XVII.

T}EFoRE CIRIST, 1312.
Ruth dismissed by Boaz.
RUTH, IV.
would never have sent her daughter to make her claim of Boaz.
Yet he does not bid her go herself to this other kinsman, that
had been to put too great a hardship upon her. But he pro-
mises, [1..] That he would himself propose it to the other
-Kinsman, and know his mind. The Hebrew word for a wi-
dow, signifies one that is dumb ; Boaz will therefore open his
mouth for the dumb, (Prov. xxxi. 8.) and will say that for this
widow, which she knew not how to say for herself., [2.] That
if the other kinsman refused to do the kinsman’s part, he
would do it; would marry the widow, redeem the land, and
so repair the family. This promise he backs with a solemn
oath, for it was a conditional contract of marriage ; (v. 13.)
As the Lord liveth. Thus keeping the matter in suspense, he
bade her wait till morning. . Bishop Hall thus sums up this
matter in his contemplations. “Boaz, instead of touching
her as a wanton, blesseth her as a father, encourageth her as
a friend, promiseth her as a kinsman, rewards her as a patron,
and sends her away laden with hopes and gifts, no less
chaste, more happy, than she came. O admirable temper-
ance, worthy the progenitor of Him in whose lips and heart
there was no guile !”
14 And she lay at his feet until the morning;
and she rose up before one could know another.
And he said, Lct it not be known that a woman
came into the floor. 15 Also he said, Bring the
vail that thow hast upon thee, and hold it. And
when she held it, he measured six measures of bar-
ley, and laid it on her: and she went into the city.
16 And when she came to her mother-in-law, she
said, Who art thou, my daughter ? And she told
her all that the man had done to her. 17 And
she said, These six measures of barley gave he me ;
for he said to me, Go not empty unto thy mother-
in-law. 18. Then said she, Sit still, my daughter,
until thou know how the matter will fall ; for the
man will not be in rest, until he have finished the
thing this day.
We are here told, I. How Ruth was dismissed by Boaz. It
had not been safe for her to go home in the dead of the night,
therefore she lay at his feet (not by his side) writil morning ;
but as soon as ever the day broke, that she had light to go
home by, she got away, before one could know another, that if
she were seen, yet she might not be known to be abroad so
unseasonably. She was not shy of being known to be a
gleaner in the field, nor ashamed of that mark of her poverty;
but she would not willingly be known to be a night walker,
for her virtue was her greatest honour, and that which she
most valued.
Boaz dismissed her, 1. With a charge to keep counsel;
A -- 14.) Let it not be known that a woman came into the floor,
and lay all might so near to Boaz ; not that they meeded to
care much what people said of them, while they were both
conscious to themselves of an unspotted purity, but because
few could have come so near the fire as they did, and not have
been scorched. Had it been known, it would have occasioned
suspicions in some, and reflections from others; good people
would have been troubled, and bad people would have tri-
umphed, and therefore let it not be known. Note, We must
always take care, not only to keep a good conscience, but to
keep a good name: either we must not do that which,
though innocent, is liable to be misinterpreted, or if we do,
We must not let it be known. We must avoid not only sin, but
scandal. There was likewise a particular reason for conceal-
ment here ; if this matter should take wind, it might prejudice
the freedom of the other kinsman's choice, and he would
make this his reason for refusing Ruth, that Boaz and she had
been together. 2. He dismissed her with a good present of
gorn, which would be very acceptable to her poor mother at
home, and an evidence for her, that he had not sent her
away in dislike, which Naomi might have suspected, if he
had sent her away empty. He gave it her in her veil, or
apron, or mantle ; gave it her by measure ; like a prudent
cornmaster, he kept an account of all he delivered out; it was
sia measures, that is, six omers, as is supposed, ten of which
made an ephah ; whatever the measure was, it is probable
that he gave her as much as she could well carry, v. 15. And
the Chaldee says, Strength was given her frºm the Lord to
carry it ; and adds, that now it was told her by the spirit of
Prophecy, That from her should descend sia of the most righteous
wners of their age, namely, David, Daniel, his three companions,
and the King Messiah.
Vol. i. 4 R
—º
II. How she was welcomed by her mother-in-law. She
asked her, “ Who art thou, my daughter ? Art thou a bride or
no Must I give thee joy Q'” So Ruth told her how the
matter stood, v. 16, 17. Whereupon her mother, 1. Advised
her to be satisfied in what was done ; Sit still, my daughter,
till thou know how the matter will fall, v. 18. How it is de-
creed in heaven, so the Chaldee reads it, for marriages are
made there. She had done all that was fit for her to do, and
now she must patiently wait the issue, and not be perplexed
about it. Let us learn hence to cast our care upon provi-
dence, to follow that and attend the motions of it, composing
ourselves into an expectation of the event, with a resolution
to acquiesce in it, whatever it be ; sometimes that proves best
done for us, that is least our own doing : “Sit still therefore,
and see how the matter will fall, and say, Let it fall how it
will, I am ready for it.” 2. She assured her that Boaz, hav-
ing undertaken this matter, would approve himself a faithful
careful friend ;. He will not be at rest, till he have finished the
matter. Though it was a busy time with him in the fields and
his floor, yet, having undertaken to serve his friend, he would
not neglect the business. Naomi believes Ruth has won his
heart, and therefore he will not be easy till he knows whether
she be his or no. This she gives as a reason why Ruth
should sit still and not perplex herself about it, that Boaz had
undertaken it, and he would be sure to manage it well. Much
more reason have good christians to be careful for nothing,
but cast their care on God, because he has promised to care for
them ; and what need have we to care, if he do “Sit still,
and see how the matter will fall, for the Lord will perfect that
which concerns thee, and will make it to work for good to
thee,” Ps. xxxvii. 4, 5; cxxxviii. 8. Your strength is to sit
still, Isa. xxx. 7.
CHAP. IV.
In this chapter, we have the wedding between Boaz and Ruth, in the cir-
cumstances of which there was something uncommon, which is kept upon
record, for the illustration. not only of the law concerning 'he marrying
of a brother's widow, (Deut. xxv. 5, &c. for cases help to expound
laws,) but of the gospel too, for from this marriage descended David,
and the Son of David, whose espousals to the Gentile church were here-
by typified. Hºe are here told, I. How Boaz got clear of his rival, and
%; shook him off, p. 1–3. I I. How his marriage with Ruth was
publicly solemnized, and attended with the good wishes of his neigh-
bours, v. 9–12. , III. The happy issue that descended from this mar:
riage. , Obed, the grandfather of David, v. 13–17. And so the book
concludes with the pedigree of David, v. 18–22. ...Perhaps it was to
oblige him, that the blessed Spirit directed the inserting of this story into
the sacred canon, he being desirous that the virtues of his great-grandmo-
ther, Ruth, together with her Gentile extraction, should be transmitted
to posterity, and the singular providence that attended her.
I HEN went Boaz up to the gate, and sat him
down there : and, behold, the kinsman, of
whom Boaz spake, came by : unto whom he said,
Ho, such-a-one ! turn aside, sit down here. And
he turned aside, and sat down. 2 And he took ten
men of the elders of the city, and said, Sit ye down
here. And they sat down. 3 And he said unto
the kinsman, Naomi, that is come again out of the
country of Moab, selleth a parcel of land, which
was our brother Elimelech's. 4 And l thought to
advertise thee, saying, Buy it before the inhabit-
ants, and before the elders of my people. If thou
wilt redeem it, redeem it ; but if thou wilt not re-
deem it, then tell me, that I may know : for there
is none to redeem it beside thee; and I am after
thee. And he said, I will redeem it. 5 Then said
Boaz, What day thou buyest the field of the hand
of Naomi, thou must buy it also of Ruth the Moab-
itess, the wife of the dead, to raise up the name
of the dead upon his inheritance. 6 And the kins-
man said, I cannot redeem it for myself, lest I mar
mine own inheritance: redeem thou my right to
thyself; for I cannot redeem it. 7 Now this was
the manner in former time in Israel, concerning re-
deeming, and concerning changing, for to confirm
all things; A man plucked off his shoe, and gave it
to his neighbour: and this was a testimony in Israel.
8 Therefore the kinsman said unto Boaz, Buy it
for thee: So he drew off his shoe.
Here, 1. Boaz calls a court immediately. It is probable he
was himself one of the elders (or aldermen) of the city, for he
was a mighty man of wealth ; perhaps * father of the
13EFor E CHRIST, 1312.
Boaz redeems Naomi's land.
RUTH, IV.
city, and sat chief, for he seems here to have gone up to the
gate, as one having authority, and not as a common person ;
like Job, ch. xxix. 7, &c. We cannot suppose him less than
a magistrate in his city, who was grandson to Nahshon, prince
of Judah ; and his lying at the end of a heap of corn in the
thrashing-floor the night before, was not at all inconsistent,
in those days of plainness, with the honour of his sitting judge
Sion immediately.
in the gate. But why was Boaz so hasty, why so fond of the
match 3 Ruth was not rich, but lived upon alms; not honour-
able, but a poor stranger ; she was never said to be beautiful;
if ever she had been so, we may suppose that weeping, and
travelling, and gleaning, had withered her lilies and roses.
But that which made Boaz in love with her, and solicitous to
expedite the affair was, that all her neighbours agreed she
was a virtuous woman ; this set her price with him far above
rubies, Prov. xxxi. 10. and therefore he thinks, if, by marrying
her, he might do her a real kindness, he should also do himself
a very great kindness ; he will therefore bring it to a conclu-
& It was not court-day, but he got ten men
of the elders of the city to meet him in the town hall over the
gate, where public business used to be transacted, v. 2. So
many, it is probable, by the custom of the city, made a full
ºourt. Boaz, though a judge, would not be a judge in his
own cause, but desired the concurrence of other elders. Honest
intentions dread not a public cognizance.
2. He summons his rival to come and hear the matter that
was to be proposed to him ; (v. 1.) “...Ho, such a one, sit down
here.” He called him by his name, no doubt, but the divine
historian thought not fit to record it; for, because he refused
to raise up the nāme of the dead, he deserved not to have his
name preserved to future ages in this history. Providence
favoured Boaz in ordering it so, that this kinsman should come
by thus opportunely, just when the matter was ready to be
proposed to him. Great affairs are sometimes much furthered
by small circumstances, which facilitate and expedite them.
3. He proposes to the other kinsman the redemption of
Naomi's land, which, it is probable, had been mortgaged for
money to buy bread with, when the famine was in the land ;
(v. 3.) “ Naomi has a parcel of land to sell, namely, the equity
of the redemption of it out of the hands of the mortgagee,
which she is willing to párt with ;” or, as some think, it was
her jointure for life, and, wanting money, for a small matter
she would sell her interest to the heir at law, who was the
fittest to be a purchaser. This he gives the kinsman legal
notice of, (v. 4.) that he might have the refusal of it. Who-
ever had it, must pay for it, and Boaz might have said, “My
money is as good as my kinsman's ; if I have a mind to it,
why may I not buy it privately, since t had the first proffer of
it, and say nothing to my kinsman 7” No ; Boaz, though
fond enough of the purchase, would not do so mean a thing,
as to take a bargain over another man’s head, that was nearer
akin to it; and we are taught by his example, to be not only
just and honest, but fair and honourable, in all our dealings,
and to do nothing which we are unwilling should see the light,
but be above-board. .
4. The kinsman seemed forward to redeem the land, till he
was told, that if he did that, he must marry the widow, and
then he flew off. He liked the land well enough, and, proba-
bly, caught at that the more greedily, because he hoped that
the poor widow being under a necessity of selling, he might
have so much the better bargain : “I will redeem it” (said
he) “with all my heart;” thinking it would be a fine addition
to his estate, v. 4. But Boaz told him there was a young
widow in the case, and if he have the land, he must take her
with it, Terra transit cum onere—The estate passes with this
incumbrance ; either the divine law or the usage of the
country would oblige him to it, or Naomi insisted upon it
that she should not sell the land, but upon this condition, v.
5. Some think this does not relate to that law of marrying
the brother’s widow, (for that seems to oblige only the chil-
dren of the same father, (Deut. xxv. 5.) unless by custom it
was afterward made to extend to the next of kin,) but it refers
to the law of redemption of inheritances, (Lev. xxv.24, 25.)
for it is a Goel, a redeemer, that is here inquired for ; and if
So, it was not by the law, but by Naomi's own resolution, that
the purchaser was to marry the widow. However it was, this
kinsman, when he heard the conditions of the bargain, refused
it, (v. 6.) “I cannot redeem it for myself, I will not meddle
with it upon these terms, lest I mar my own inheritance;”
the land, he thought, would be an improvement of his inhe-
Titance, but not the land with the woman, that would mar it.
Perhaps he thought it would be a disparagement to him to
marry such a poor widow, that was come from a strange
country, and almost lived upon alms; he fancied it would
be a blemish to hi,#mily, it would mar his blood, and dis-
grace his posterity ; her eminent virtues were not sufficient in
his eye to balance this. The Chaldee paraphrase makes his
reason for this refusal to be, that he had another wife, and if
he should take Ruth, it might occasion strife and contention
in his family, and that would mar the comfort of his inherit-
ance. Or, he thought she might bring him a great many
children, and they would all expect shares out of his estate,
which would scatter it into too many hands, so that his family
would make the less figure. This makes many shy of the
great redemption, they are not willing to espouse religion ;
they have heard well of it, and have nothing to say against
it ; they will give it their good word, but at the same time
they will give their good word with it, they are willing to part
with it, and cannot be bound to it, for fear of marring their
own inheritance in this world. Heaven they could be glad
of, but holiness they can dispense with ; it will not agree with
the lusts they have already espoused, and therefore let who will
purchase heaven at that rate, they cannot.
5. The right of redemption is fairly resigned to Boaz ; if
this nameless kinsman lost a good bargain, a good estate, and
a good wife too, he may thank himself for not considering it
better, and Boaz will thank him for making his way clear to
that which he valued and desired above any thing. In those
ancient times it was not the usage to pass estates by writings,
as afterward, (Jer. xxxii. 10, &c.) but by some sign or cere-
mony, as with us by livery and seisin, as we commonly call
it ; that is, the delivery of seisin, seisin of a house by giving
the key, of land by giving turf and a twig. The ceremony
here used was, he that surrendered, plucked off his shoe, (the
Chaldee says, it was the glove of his right hand,) and gave it
to him to whom he ſºft the surrender, intimating thereby,
that whatever right he had to tread or go upon the land, he
conveyed and transferred it, upon a valuable consideration, to
the purchaser; this was a testimony in Israel; (v. 7.) and it
was done in this case, v. 8. If this kinsman was obliged by
the law to have married Ruth, and his refusal had been a
contempt of that law, Ruth must have plucked off his shoe,
and spit in his face, Deut. xxv. 9. But though his relation.
should in some measure oblige him to the duty, yet the
distance of his relation might serve to excuse him from
the penalty, or Ruth might very well dispense with it, since
his refusal was all she desired from him. But Bishop Patrick,
and the best interpreters, think this had no relation to that
law, and that the drawing off of the shoe was not any disgrace,
as there, but a confirmation of the surrender, and an evidence
that it was not fraudulently or surreptitiously obtained. Note,
Fair and open dealing in all matters of contract and com-
merce, is what all those must make conscience of, that would
approve themselves Israelites indeed, without guile. How
much more honourably and honestly does Boaz come by this
purchase, than if he had secretly undermined his kinsman,
and privately struck up a bargain with Naomi, unknown to
him. Honesty will be found the best policy.
9 And Boaz said unto the elders, and unto all the
people, Ye are witnesses this day that I have
bought all that was Elimelech’s and all that was
Chilion’s and Mahlon’s, of the hand of Naomi. 10.
Moreover, Ruth the Moabitess, the wife of Mahlon,
have I purchased to be my wife, to raise up the
name of the dead upon his inheritance, that the
name of the dead be not cut off from among his
brethren, and from the gate of his place : ye are
witnesses this day. 11 And all the people that were
in the gate, and the elders, said, We are witnesses.
The LORD make the woman that is come into thine
house like Rachel and like Leah, which two did
build the house of Israel : and do thou worthily in
Ephratah, and be famous in Beth-lehem : 12 And
let thy house be like the house of Pharez, (whom
Tamar bare unto Judah,) of the seed which the
LoRD shall give thee of this young woman.
Boaz now sees his way clear, and therefore delays not to
perform his promise made to Ruth, that he would do the kins-
man's part, but, in the gate of his city, before the elders and
all the people, publishes a marriage-contract between himself
and Ruth the Moabitess, and therewith the purchase of all
the estate that belonged to the family of Elimelech. If he had
not been (ch. ii. 1.) a mighty man of wealth, he could not have
compassed his redemption, nor done this service to his kins-
man’s family. What is a great estate good for, but that it
T} EFor E CHRIST, 1311.
RUTH, Iv.
JBoaz marries Ruth.
enables a man to do so much the more good in his generation,
and especially to those of his own household, if he have but a
heart to use it so?
Now concerning this marriage, it appears,
I. That it was solemnized, or at least published, before
many witnesses; (v. 9, 10.) “Ye are witnesses,” 1. “That
I have bought the estate; whoever has it, or any part of it,
mortgaged to them, let him come to me, and he shall have
money, according to the value of the land,” which was com-
puted by the number of years to the year of jubilee, (Lev. xxv.
15.) when it would have returned of course to Elimelech's
family. The more public the sales of estates are, the better
they are guarded against frauds. 2. “That I have purchased
the widow to be my wife ; he had no portion with her ; what
jointure she had, was incumbered, and he could not have it
without giving as much for it as it was worth, and therefore he
might well say, he purchased her, and yet, being a virtuous
woman, he reckoned he had a good bargain. House and
riches are the inheritance of fathers, but a prudent wife is more
valuable, is from the Lord as a special gift. He designed, in
marrying her, to preserve the memory of the dead, that the
name of Mahlon, though he left no son to bear it up, might
not be cut off from the gate of his place, but by this means
might be preserved, that it should be inserted in the public
register, that Boaz married Ruth the widow of Mahlon, the
son of Elimelech, which posterity, whenever they had occa-
sion to consult the register, would take particular notice of.
And this history being preserved for the sake of that marriage
and the issue of it, that proved an effectual means to perpe-
tuate the name of Mahlon, even beyond the thought or inten-
tion of Boaz, to the world’s end. And observe, that because
Boaz did this honour to the dead, as well as this kindness to
the living, God did him the honour to bring him into the
genealogy of the Messiah, by which his family was dignified
above all the families of Israel ; while the other kinsman, that
was so much afraid of diminishing himself, and marring his
inheritance, by marrying the widow, has his name, family,
and inheritance, buried in oblivion and disgrace. A tender
and generous concern for the honour of the dead, and the
comfort of poor widows and strangers, neither of which can
return the kindness, (Luke xiv. 14.) is what God will be well
pleased with, and will surely recompense. Our Lord Jesus is
our Goel, our Redeemer, our everlasting Redeemer; he looked,
like Boaz, with compassion on the deplorable state of fallen
mankind; at a vast expense he redeemed the heavenly inherit-
ance for us, which by sin was mortgaged, and forfeited into the
hands of divine justice, and which we could never have been
able to redeem. He likewise purchased a peculiar people,
whom he would espouse to himself, though strangers and
foreigners, like Ruth, poor, and despised, that the name of
that dead and buried race might not be cut off for ever. He
ventured the marring of his own inheritance, to do this, for
though he was rich, yet for our sakes he became poor; but he
was abundantly recompensed for it by his Father, who, because
he thus humbled himself, hath highly exalted him, and given
him a name above every name. Let us own our obligations to
him, make sure our contract with him, and study all our days
how to do him honour. e
Boaz, by making a public declaration of this marriage and
purchase, not only secured his title against all pretenders, as
it were by a fine with proclamations, but put honour upon
Ruth, showed that he was not ashamed of her, and her parent-
age, and poverty, and left a testimony against clandestine
marriages. It is only that which is evil, that hates the light,
and comes not to it. Boaz called witnesses to what he did,
for, it was what he could justify, and would never disown ;
and such regard was then had, even to the contemned crowd,
that not only the elders, but all the people that were in the
gate, passing and repassing, were appealed to, (v. 9.) and
hearkened to, (v. 11.) when they said, "We are witnesses.
II. That it was attended with Inany prayers. The elders
and all the people when they witnessed to it, wished well to
it, and blessed it, v. 11, 12. Ruth, it should seem, was now
sent for, for they speak of her (v. 12.) as present, this young
woman, and he having taken her to wife, they look upon her
as already come into his house. And very heartily they pray
for the new-married couple. The senior elder, it is likely,
made this prayer, and the rest of the elders, with the people,
ioined in 18, and therefore it is spoken of, as made by them
all, for in public prayers, though but one speaks, we must all
pray. Observe, l. Marriages ought to be blessed, and accom-
panied with prayer, because every creature and every condi-
lion are that to us, and no more, that God makes them to be.
It is civil and friendly to wish all happiness to those who
enter into that condition ; and what good we desire, we should
pray for from the Fountain of all good. The minister who
gives himself to the word and prayer, as he is the fittest person
to exhort, so he is the fittest to bless and pray for, those that
enter into this relation. 2. We ought to desire and pray for
the welfare and prosperity one of another, so far from envying
or grieving at it. Now here,
(1.) They pray for Ruth ; The Lord make the woman that is
come into thine house like Rachel and Leah ; that is, “ God
make her a good wife, and a fruitful mother.” Ruth was a
virtuous woman, and yet needed the prayers of her friends,
that by the grace of God she might be made a blessing to the
family she was come into. They pray she might be like
Rachel and Leah, rather than like Sarah and Rebekah ; for
Sarah had but one son, and Rebekah but one that was in
covenant ; the other was Esau, who was rejected : but Rachel
and Leah did build up the house of Israel ; all their children
were in the ehurch, and their offspring was numerous. “Ma
she be a flourishing, fruitful, faithful vine by thy house sude.”
(2.) They pray for Boaz, that he might continue to do wor-
thily in the city, to which he was an ornament, and might
there be more and more famous. They desire that the wife
might be a blessing in the private affairs of the house, and
the husband a blessing in the public business of the town ;
that she in her place, and he in his, might be wise, virtuous,
and successful. Observe, the way to be famous, is to do
worthily. Great reputation must be got by great merits. It
is not enough not to do unworthily, to be harmless and inof-
fensive, but we must do worthily, be useful and serviceable to
our generation ; they that would be truly illustrious, must in
their places shine as lights,
(3.) They pray for the family, Let thy house be like the
house of Pharez ; that is, “Let it be very numerous, let it
greatly increase and multiply, as the house of Pharez did.”
The Bethlehemites were of the house of Pharez, and knew
well how numerous it was ; in the distribution of the tribes,
that grandson of Jacob had the honour which none of the rest
had but Manasseh and Ephraim, that his posterity was sub-
divided into two distinct families, Hezron and Hamul, Numb.
xxvi. 21. Now they pray that the family of Boaz, which was
one branch of that stock, might in process of time become as
numerous and great as the whole stock now was.
13 So Boaz took Ruth, and she was his wife:
and when he went in unto her, the Lord gave her
conception, and she bare a son. 14 And the women
said unto Naomi, Blessed be the Lo Ro, which hath
not left thee this day without a kinsman, that his
name may be famous in Israel. 15 And he shall
be unto thee a restorer of thy life, and a nourisher of
thine old age : for thy daughter-in-law which loveth
thee, which is better to thee than seven sons, hath
born him. 16 And Naomi took the child, and laid
it in her bosom, and became nurse unto it. 17 And
the women her neighbours gave it a name, saying,
There is a son born to Naomi; and they called his
name Obed : he is the father of Jesse, the father of
David. 18 Now these are the generations of Pha-
rez : Pharez begat Hezron, 19 And Hezron begat
Ram, and Ram begat Amminadab, 20 And Am-
minadab begat Nahshon, and Nahshon begat Sal-
mon, 21 And Salmon begat Boaz, and Boaz begat
Obed, 22 And Obed begat Jesse, and Jesse begat
David.
Here is, 1. Ruth a wife; Boaz took her, with the usual
solemnities, to his house, and she became his wife, v. 13. All
the city, no doubt, congratulating the preferment of a virtuous
woman, purely for her virtues. We have reason to think that
Orpah, who returned from Naomi to her people, and her gods,
was never half so well preferred as Ruth was. He that for-
sakes all for Christ, shall find more than all with him ; it shal)
be recompensed a hundred-fold in this present time. Now
Orpah wished she had gone with Naomi too ; but she, like
the other kinsman, stood in her own light. Boaz had prayed
that this pious proselyte might receive a full reward of her
courage and constancy from the God of Israel, aunder whose
wings she was come to trust ; and now he became an instrument
of that kindness, which was an answer to his prayer, and
helped to make his own words good. Now she had the com-
mand of those servants with whom she had associated, and of
those fields in which she had gleaned. ...” sometimes God
75
BEFORE CHRIST, 1311.
The birth of Obed.
RUTH, IV.
..º.º. the poor out of the dust to set them with princes, Ps.
CX111. ( , 8.
2. Ruth a mother; the Lord gave her concepton, for the fruit
of the womb is his reward, Ps. cxxvii. 3. It is one of the keys he
hath in his hand; and he sometimes makes the barren woman
that had been long so, to be a joyful mother of children, Ps.
cxiii. 9. Isa. liv. 1.
3. Ruth still a daughter-in-law, and the same that she
always was, to Naomi, who was so far from being forgotten,
that she was a principal sharer in these new joys. The good
women that were at the labour when this child was born, con-
gratulated Naomi upon it, more than either Boaz or Ruth,
because she was the match-maker ; and it was the family of
her husband, that was hereby built up. See here, as before,
what an air of devotion there was then attending the common
expressions of civility among the Israelites | Prayer to God
attended the marriage, (v. 11.) and praise to him attended the
birth of the child. What pity it is that such pious language
should either be disused among christians, or degenerate into
a formality. “ Blessed be the Lord that has sent thee this
grandson,” v. 14, 15. (1.) Who was the preserver of the
name of her family, and who, they hoped, would be famous,
because his father was so. (2.) Who would be hereafter
dutiful and kind to her ; so they hoped, because his mother
was so. If he would but take after her, he would be a comfort
to his aged grandmother, a restorer of her life, and, if there
should be occasion, would have wherewithal to be the nourisher
sf her old age. It is a great comfort to those that are going
into years, to see of those that descend from them, growing up,
that are likely, by the blessing of God, to be a stay and sup-
port to them, when the years come wherein they will need
such, and of which they will say, they have no pleasure in
them. Observe, They say of Ruth, that she loved Naomi, and
therefore was better to her than seven sons. See how God in
his providence sometimes makes up the want and loss of those
relations from whom we expected most comfort, in those from
whom we expected least. The bonds of love prove stronger
than those of nature, and there is a friend that sticks close,
than a brother ; so here, there was a daughter-in-law bette,
than an own child. See what wisdom and grace will do.
Now here, [1..] The child is named by the neighbours, v. 17.
The good women would have it called Obed, a servant, either
in remembrance of the meanness and poverty of the mother,
or in prospect of his being hereafter a servant, and very ser-
viceable, to his grandmother. It is no dishonour to those that
are ever so well born, to be servants to God, their friends, and
their generation. The motto of the prince of Wales, is, Ich
dien—I serve. [2.] The child is nursed by the grandmother,
that is, dry nursed, when the mother had weaned him from the
breast, v. 16. She laid it in her bosom, in token of her tendel
affection to it, and care of it. Grandmothers are often most fond.
4. Ruth is hereby brought in among the ancestors of David
and Christ, which was the greatest honour. The genealogy is
here drawn from Pharez, through Boaz and Obed, to David,
and so leads toward the Messiah, and therefore not an endless
genealogy. - -
AN
EXPOSITION,
WITH
P R A CT I C A L O B S E R V A TI O N S.
OF THE FIRST BOOK () F
S A M U E L. .
This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them, (except of
so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of
his death,) but because the first book begins with a large account of him, his birth and childhood, his life and government;
and the rest of these two volumes that are denominated from him, contains the history of the reigns of Saul and David, who
were both anointed by him. And because the history of these two kings takes up the greatest part of these books, the
vulgar Latin calls them the first and second Books of the Kings ; and the two that follow, the third and fourth, which the
titles in our English Bibles take notice of with an alias, otherwise called the first Book of the Kings. The LXX call them the first
and second Book of the Kingdoms.
It is needless to contend about it, but, there is no occasion to vary from the Hebrew verity.
These two books contain the history of the two last of the judges, Eli and Samuel, who were not, as the rest, men of war, but
priests; and so much of them is an entrance upon the history of the kings.
They contain a considerable part of the sacred
history, are sometimes referred to in the New Testament, and ofter in the title of David's Psalms, which, if placed in their
order, would fall in, in these books.
It is uncertain who was the penman of them ; it is probable that Samuel wrote the
history of his own time, and that, after him, some of the prophets that were with David, (Nathan, as likely as any,) con-
tinued it. The first book gives us a full account of Eli's fall, and Samuel's rise and good government, ch. i.-viii. Of Samuel's
resignation of the government, and Saul's advancement and mal-administration, ch. ix.-xv.
The choice of David, his
struggles with Saul, Saul’s ruin at last, and the opening of the way for David to the throne, ch. xvi.-xxxi. And these things
are written for our learning.
- 676
BEFORE CHRIST, 1140
Of Elkanah and his two wives.
I. SAMUEL, 1.
re
e CHAP. I.
The history of Samuel here begins as early as that of Samson did, even
before he was born, as afterward the history of John the Baptist and our
blessed Saviour. Some of the scripture-worthies drop out of the clouds,
as it were, and their first appearance is in their full growth and lustre.
But bthers are accounted for from the birth, and from the womb, and
from the conception. . It is true of all, what God says of the prophet
-je--miah, Before I formud thee in the belly, I knew thee, Jer. i. 5.
But some great men were brought into the world with more observation
than oſhers, and were more early distinguished from common persons, as
Samuel for one. God, in this matter, acts as a free agent. The story of
Samson introduces him as a child of promise, Judg. xiii. But the story
of Samuel introduces him as a child of prayer. Samson's birth was
foretold by an angel to his mother ; Samuel was asked of God by his
mother ; both together intimate what wonders are produced by the word
and prayer. Samuel's mother was Hannah, the principal person con-
cerned in the story of this chapter. I. Here is her affliction, she was
ohildless, and this affliction aggravated by her rival's insolence, but in
some measure balanced by her husband's kindness, v. 1–8. II. The
prayer and vow she made to God under this #. in which Eli the
high priest at first censured her, and afterward encouraged her, v. 9–18.
.# II. The birth and nursing of Samuel, v. 19–23. IV. The presenting
of him to the Lord, v. 24–28.
I OW there was a certain man of Ramatnaim-
& Zophim, of mount Ephraim, and his name
was Elkanah, the son of Jeroham, the son of Elihu,
the son of Tohu, the son of Zuph, an Ephrathite :
2 And he had two wives; the name of the one was
Hannah, and the name of the other Peninnah : and
Peninnah had children, but Hannah had no chil-
‘Iron. 3 And this man went up out of his city yearly
to worship, and to sacrifice unto the Lo RD of hosts
in Shiloh. And the two sons of Eli, Hophni and
Phinehas, the priests of the Lord, were there. 4
And when the time was that Elkanah offered, he
gave to Peninnah his wife, and to all her sons and
her daughters, portions. 5 But unto Hannah he
gave a worthy portion : for he loved. Hannah ; but
the LoRD had shut up her womb. 6 And her ad-
versary also provoked her sore, for to make her fret,
because the LoRD had shut up her womb. 7 And
as he did so year by year, when she went up to the
fi nise of the Lo RD, so she provoked her; therefore
she wept, and did not eat. 8 Then said Elkanah
her husband to her, Hannah, why weepest thou? and
why eatest thou not 2 and why is thy heart grieved 2
am not I better to thee than ten sons?
We have here an account of the state of the family into
which Samuel the prophet was born. His father's name was
Elkanah, a Levite, and of the family of the Kohathites, (the
most honourable house of that tribe,) as appears, 1 Chron. vi.
33, 34. His ancestor Zuph was an Ephrathite, that is, of
Bethlehem-Judah, which was called Ephrathah, Buth i. 2.
There this family of the Levites was first seated, but one
branch of it, in process of time, removed to mount Ephraim,
from which Elkanah descended : Micah’s Levite came from
Bethlehem to mount Ephraim, Judg. xvii. 8. Ministers'
families are as movable as any. Perhaps notice is taken of
their being originally Ephrathites, to show their alliance to
David. This Elkanah lived at Ramah, or Ramathaim, which
signifies the double Ramah, the higher and lower town, the
sºme with Arimathea of which Joseph was, here called
Ramathaim-zophim. Zophim signifies watchmen ; probably,
they had one of the schools of the prophets there, for prophets
are called watchmen ; the Chaldee paraphrase calls Elkanah a
disciple of the prophets. But it seems to me that it was in
Samuel that prophecy revived, before his time there being, for
a great while, no open vision, ch. iii. 1. Nor is there any
mention of a prophet of the Lord from Moses to Samuel, ex-
cept Judg. vi. 8. So that we have no reason to think that
there was any nursery or college of prophets here, till Samuel
himself founded one, ch. xix. 19, 20. This is the account of
Samuel's parentage, and the place of his nativity.
Let us now take notice of the state of the family.
I. It was a devout family. All the families ofisrael should
be so, but Levites’ families in a particular manner. Minis-
ters should be patterns of family religion. Elkanah went up
at the solemn feasts to the tabernacle at Shiloh, to worship and
to sºcrifice to the Lord of hosts. I think this is the first time in
scripture, that God is called the Lord of hosts, Jehovah Sabaoth,
a name by which he was afterward very much called and
<nown. Probably, Samuel the prophet was the first that
used this title of God, for the comfort of Israel, when in his
time their hosts were few and feeble, and those of their ene-
mies many and mighty; then it would be a support to them:
to think that the God they served, was Lord of hosts, of all
the hosts both of heaven and earth; of them he has a sove-
reign command, and makes what use he pleases of them.
Elkanah was a country Levite, and, for aught that appears,
had not any place or office which required his attendance at
the tabernacle, but he went up as a common Israelite, with his
own sacrifices, to encourage his neighbours and set them a
good example. When he sacrificed, he worshipped, joining
prayers and thanksgivings with his sacrifices. In this course
of religion he was constant, for he went up yearly. '
And that which made it the more commendable in him,
was, 1. That there was a general decay and neglect of religion
in the nation; some among them worshipped other gods, and
the generality were remissin the service of the God of Israel;
and yet Elkanah kept his integrity; whatever others, did, his
resolution was, that he and his house should serve the Lord.
| 2. That Hophni and Phinehas, the sons of Eli, were the men
that were now chiefly employed in the service of the house of
God ; and they were men that conducted themselves very ill
in their place, as we shall find afterward ; yet Elkanah went
up to sacrificé. God had then tied his people to one place
and one altar, and forbidden them, under any pretence what-
soever, to worship elsewhere, and therefore, in pure obedience
to that command, he attended at Shiloh : if the priests did
not do their duty, he would do his. Thanks be to God, we,
under the gospel, are not tied to any one place or family; but
the pastors and teachers whom the exalted Redeemer has
given to his church, are those only whose ministration tends
to the perfecting of the saints, and the edifying of the body;of
Christ, Eph. iv. li, 12. , None have dominion over our faith;
but our obligation is to those that are the helpers of our holi-
ness and joy, not to any that by their scandalous immorali-
ties, like Hophni and Phinehas, make the sacrifices of the
Lord to be abhorred ; though still the validity and efficacy of
the sacraments depend not on the purity of him that adminis-
ters them.
II. Yet it was a divided family, and the divisions of it car-
ried with them both guilt and grief. Where there is piety, it
is pity but there should be unity. The joint devotions of a
family should put an end to divisions in it.
1. The original cause of this division was, Elkanah’s mar-
rying two wives, which was a transgression of the original in-
stitution of marriage, to which our Saviour reduces it, Matth.
xix. 5, 8. From the beginning it was not so. . It made mis-
chief in Abraham's family, and Jacob's, and here in Elka-
nah’s : how much better does the law of God provide for our
comfort and ease in this world than we should, if we were left
to ourselves! It is probable, that Elkanah married Hannah
first, and because he had no children by her so seon as he
hoped, he married Peninnah, who bare him children indeed,
but was in other things a vexation to him. Thus are men
often beaten with rods of their own making.
2. That which followed upon this error was, that the two
wives could not agree. They had different blessings; Penin-
nah, like Leah, was fruitful and had many children, which
should have made her easy and thankful, though she was but
a second wife, and was less beloved; Hannah, like Rachel,
was childless indeed, but she was very dear to her husband,
and he took all occasions to let both her and others know that
she was so, and many a worthy portion he gave her ; (v. 5.)
and this should have made her easy and thankful. But they
were of different tempers; Peninnah could not bear the bless-
ing of fruitfulness, but she grew haughty and insolent ; Han-
nah could not bear the affliction of barrenness, but she grew
melancholy and discontented , and Elkanah had a difficult
part to act between them.
(1.) Elkanah kept up his attendance at God's altar, not-
withstanding this unhappy difference in his family, and took
his wives and children with him, that if they could not agree
in other things, they might agree to worship God together.
If the devotions of a family prevail not to put an end to its
divisions, yet let not the divisions put a stop to the devotions.
(2.) He did all he could, to encourage Hannah, and to keep
up her spirits under her affliction, v. 4, 5. At the feasts, he
offered peace-offerings, to supplicate for peace in his family;
and when he and his family were to eat their share of the sa-
crifice, in token of their communion with God and his altar,
though he carved to Peninnah and her children competent
portions, yet to Hannah he gave aworthy portion, the 2hoicest
piece flat came to the table, the piece (whatever it was) that
used to be given on such occasions to those that were most
valued ; this he did, in token of his loº,º her, and to give
BEFoRE CHRIST, 1140.
I. SAMUEL, I. The prayer and vow of Bannah.
all possible assurances of it. Observe, [1..] Elkanah loved his
wife never the less for her being barren. Christ loves his
church, notwithstanding her infirmities, her barrenness; and
so ought men to love their wives, Eph. v. 25. To abate our just
love to any relations for the sake of any infirmity which they
cannot help, and which is not their sin but their affliction, is
to make God’s providence quarrel with his precept, and very
unkindly to add affliction to the afflicted.
to show his love so much the more, because she was afflicted,
insulted, and low-spirited. It is wisdom and duty to support
the weakest, and to hold up those that are run down. [3.]
He showed his great love to her, by the share he gave her of
his peace-offerings. Thus we should testify our affection to
our friends and relations, by abounding in prayer for them.
The better we love them, the more room let us give them in
Our prayers. •
(3.) Peninnah was extremely peevish and provoking. [1..]
She upbraided Hannah with her affliction, despised her be-
cause she was barren, and gave her taunting language, as one
whom Heaven did not favour. [2] She envied the interest
she had in the love of Elkanah, and the more kind he was to
her, the more was she exasperated against her : which was
all over base and barbarous. [3.] She did this most when
they went up to the house of the Lord, perhaps, because then
they were more together than at other times, or because then
Elkanah showed his affection most to Hannah. But it was
very sinful at such a time to show her malice, when pure
hands were to be lifted up at God’s altar without wrath and
quarrelling. It was likewise very unkind at that time to vex
annah, not only because then they were in company, and
others would take notice of it, but then Hannah was to mind
her devotions, and desired to be roost calm and composed,
and free from disturbance. The great adversary to our purity
and peace is then most industrious to ruffle us, when we
should be most composed. When the sons of God come to
present themselves before the Lord, Satan will be sure to come
among them, Job i. 6. [4.J. She continued to do this from
year to year, not once or twice, but it was her constant prac-
tice ; neither deference to her husband, nor compassion to
Hannah, could break her of it; and, Lastly, That which she
designed, was, to make her fret; perhaps in hopes to break
her heart, that she might possess her husband's heart solely.
Or, because she took a pleasure in her uneasiness : nor could
Hannah gratify her more than by fretting. Note, It is an
evidence of a bad disposition, to delight in grieving those that
are melancholy and of a sorrowful spirit, and in putting those
out of humour, that are apt to fret and be uneasy. We ought
to bear one another's burdens, not add to them.
(4.) Hannah (poor woman) could not bear the provocation;
she wept, and did not eat, v. 7. It made her uneasy to herself
and to all her relations. She did not eat of the feast, her
trouble took away her appetite, made her unfit for any com-
pany, and a jar in the harmony of family joy. It was of the
feast upon the sacrifice that she did not eat, for they were not to
eat of the holy things in their mourning, Deut. xxvi. 14. Lev.
x. 19. Yet it was her infirmity, so far to give way to the sor-
row of the world, as to unfit herself for holy joy in God.
Those that are of a fretful spirit, and are apt to lay provoca-
tions too much to heart, are enemies to themselves, and strip
themselves very much of the comforts both of life and godli-
ness. We find that God took notice of this ill effect of dis-
contents and disagreements in the conjugal relation; the
parties aggrieved, covered the altar of the Lord with tears, inso-
match that he regarded not the offering, Mal. ii. 13.
(5.) Elkanah said what he could to her, to comfort her.
She did not upbraid him with his unkindness in marrying an-
other wife, as Sarah did, nor did she render to Peninnah
railing for railing, but took the trouble wholly to herself,
which made her an object of much compassion. Elkanah
showed himself extremely grieved at her grief; (v. 8.) Han-
ºah, why weepest thor: 2 U.] He is much concerned to see
her thus overwhelmed with sorrow. They that by marriage
are made one flesh, ought thus far to be of one spirit too, to
share in each other's troubles, so that one cannot be easy
While the other is uneasy. }.} He gives her a loving reproof
for it. Why weepest thou? And why is thy heart grieved As
{many as God loves, he rebukes, and so should we. He puts
her upon inquiring into the cause of her grief; though she
had just reason to be troubled, yet let her consider whether
she had reason to be troubled to such a degree; especially so
much as to be taken off by it from eating of the holy things.
Note, Our sorrow upon any account is then sinful and inordi-
nate, when it diverts us from our duty to God, and imbitters
our comfort in him ; when it makes us unthankful for the
IſlerCleS We enjoyº distrustful of the goodness of God to
2.] He studied .
us in further mercies; when it casts a damp upon our joy in
Christ, and hinders us from doing the duty, and taking the
comfort, of our particular relations. [3.] He intimates that
nothing should be wanting on his part to balance her grief.
“Am not I better to thee than ten sons? Thou knowest thou
hast my affection entire, and let that comfort thee.” Note,
We ought to take notice of our comforts, to keep us from
grieving excessively for our crosses; for, our crosses we de-
serve, but our comforts we have forfeited. If we would keep
the balance even, we must look at that which is for us, as well
as that which is against us, else we are unjust to Providence,
and unkind to ourselves. God hath set the one over against
the other, (Eccl. vii. 14.) and so should we.
9 So Hannah rose up, after they had eaten in
Shiloh, and after they had drunk : (now Eli the
priest sat upon a seat by a post of the temple of the
LoRD :) 10 And she was in bitterness of soul, and
prayed unto the LORD, and wept sore. 11 And she
vowed a vow, and said, O Lord of hosts, if thou
wilt indeed look on the affliction of thine handmaid,
and remember me, and not forget thine handmaid,
but wilt give unto thine handmaid a manchild,
then I will give him unto the Lo RD all the days of
his life, and there shall no razor come upon his
head. 12 And it came to pass, as she continued
praying before the Lord, that Eli marked her
mouth. 13 Now Hannah, she spake in her heart ;
only her lips moved, but her voice was not heard :
therefore Eli thought she had been drunken. 14
And Eli said unto her, How long wilt thou be
drunken : Put away thy wine from thee. 15 And
Hannah answered and said, No, my lord; I am a
woman of a sorrowful spirit: I have drunk neither
wine nor strong drink, but have poured out my
soul before the Lo RD. 16 Count riot thine hand-
maid for a daughter of Belial : for out of the abun-
dance of my complaint and grief have I spoken
hitherto. 17 Then Eli answered and said, Go in
peace: and the God of Israel grant thee thy peti-
tion that thou hast asked of him. 18 And she said,
Let thine handmaid find grace in thy sight. So the
woman went her way, and did eat, and her coun-
tenance was no more sad. . - -
Elkanah had gently reproved Hannah for her inordinate
grief, and here we find the good effect of the reproof.
I. It brought her to her meat. She ate and drank, v. 9.
She did not harden herself in sorrow, nor grow sullen when
she was reproved for it; but when she perceived her husband
uneasy that she did not come and eat with them, she cheered
up her own spirits as well as she could, and came to table.
It is as great a piece of self-denial to control our passions,
as it is to control our appetites.
II. It brought her to her prayers. It put her upon con-
sidering, “Do I well to be angry 2 Do I well to fret 2 What
good does it do me? Instead of binding the burden thus
upon my own shoulders, had I not better ease myself of it,
and cast it upon the Lord by prayer t” Elkanah had said,
Am not I better to thee than ten sons 2 Which perhaps occa-
sioned her to think within herself, “Whether he be so or no,
God is, and therefore to him will I apply myself, and before
him. will I pour out my complaint, and try what relief that
will give me.”. If ever she will make a more solemn address
than ordinary to the throne of grace upon this errand, now is
the time. They are at Shiloh, at the door of the tabernacle,
where God had promised to meet his people, and which was
the house of prayer. They had lately offered their peace-offer-
ings, to obtain the favour of God and all good, and in token
of their communion with him ; and, taking the comfort of
their being accepted of him, they had feasted upon the sacri-
fice, and now it was proper to put up her prayer in virtue of
that sacrifice ; for the peace-offerings typified Christ's media-
tion, as well as the sin-offerings, for by it not only atonement
is made for sin, but the audience and acceptance of our
prayers, and an answer of peace to them, are obtained for us :
to that Sacrifice, in all our supplications, we must have an eye.
Now concerning Hannah’s prayer, we may observe,
1. The warm and lively devotion there was in it; which
appeared in several instances, for our direction in prayer
BEFoEE CHRIST, 1140.
The prayer of Hannah
I. SAMUEL, I.
(1.) She improved the present grief and trouble of her
spirit, for the exciting and quickening of her pious affection
in prayers. Being in bitterness of soul, she prayed, v. 10. This
good use we should make of our afflictions, they should make
us the more lively in our addresses to God. Our blessed
Saviour himself, being in an agony, prayed more earnestly,
Luke xxii. 44. .
(2.) She mingled tears with her prayers. It was not a dry
prayer ; she wept sore; like a true Israelite, she wept and
made supplication, (Hos, xii. 4.) with an eye to the tender
Imercy of our God, who knows the troubled soul ; the prayer
came from her heart, as the tears from her eyes.
(3.) She was very particular, and yet very modest, in her
petition. She begged a child, a man-child, that it might be
fit to serve in the tabernacle. God gives us leave, in prayer,
not only to ask good things in general, but to mention that
Special good thing which we most need and desire. Yet she
says not, as Rachel, Give me children, Gen. xxx. 1. She will
be very thankful for one.
. (4.) She made a solemn vow or promise, that if God would
give her a son, she would give him up to God, v. 11. He
would be, by birth, a Levite, and so devoted to the service of
God; but he should be, by her vow, a Nazarite, and his very
childhood should be sacred. It is probable she had acquaint-
ed Elkanah with her purpose before, and had his consent
and approbation. Note, ſº Parents have a right to dedicate
their children to God, as living sacrifices and spiritual priests;
and an obligation is thereby laid upon them to serve God
faithfully all the days of their life. [2.] It is very proper,
when we are in pursuit of any mercy, to bind our own souls
with a bond, that if God give it us, we will devote it to his
honour, and cheerfully use it in his service. Not that hereby
We can pretend to merit the gift, but thus we are qualified for
ºd for the comfort of it. In hope of mercy, let us promise
uty.
... (5:). She spoke all this so softly, that none could hear her.
Her lips moved, but her voice was not heard, v. 13. Hereby
she testified her belief in God’s knowledge of the heart and
its desires. Thoughts are words with him, nor is he one of
those gods that must be cried aloud to, 1 Kings xviii. 27. It
was likewise an instance of her humility and holy shame-
facedness in her approach to God; she was none of those that
"made her voice to be heard on high, Isa. lviii. 4. It was a
Secret prayer, and therefore, though made in a public place,
yet was thus made secretly, and not, as the Pharisees prayed,
to be seen of men. It is true, prayer is not a thing we havé
reason to be ashamed of, but we must avoid all appearances
of 9stentation. Let what passes between God and our souls,
be kept to ourselves.
.2. The hard censure she fell under for it. Eli was now
high priest, and judge in Israel; he sat upon a seat in the
temple, to oversee what was done there, v. 9. The tabernacle
is here called the temple, because it was now fixed, and served
all the purposes of a temple. There Elisatto receive addresses
and give direction, and somewhere, (it is probable,) in a pri-
Vate corner, he espied Hannah at her prayers, and, by her
unusual manner, fancied she was drunken, and spoké to her
accordingly; (v. 14.) How long wilt thou he drunken —The
Very imputation that Peter and the apostles fell under, when
the Holy Ghost gave them utterance, Acts ii. 13. Perhaps in
this degenerate age, it was no strange thing to see drunken
Women at the door of the tabernacle ; for, otherwise, one
Would think the vile lust of Hophni and Phinehas could not
have found so easy a prey there, ch. ii. 22. Eli took Hannah.
for one of these. It is one bad effect of the abounding of
ºniquity, and its becoming fashionable, that it often gives
9°Cašion to suspect the innocent. When a disease is epide-
mical, every one is suspected to be tainted with it.
Now, (1.) This was Eli's fault; and a great fault it was,
to pass so severe a censure without better observation or in
formation. If his own eyes were already waxen dim, he
should have employed those about him to inquire. Drunkards
are commonly noisy and turbulent, but this poor woman was
silent and composed. His fault was the worse, that he was
the priest of the Lord, who should have had compassion on the
{&norant, Heb. v. 2. Note, It ill becomes us to be rash and
hasty in the censures of others, and to be forward to believe
people guilty of bad things, while either the matter of fact on
which the censure is grounded, is doubtful and unproved, or
is capable of a good construction. Charity commands us to
hope the best concerning all, and forbids censoriousness.
Paul had very good information, when he did but partly be-
lieve, (1 Cor. xi. 18.) hoping it was not so. Especially we
ºught to be cautious how we censure the devotion of others,
test we call that hypocrisy, enthusiasm, or superstition,
§h is really the fruit of an honest zeal, and is accepted of
OCl. -
(2.) It was Hannah’s affliction ; and a great affliction i
was, added to all the rest ; vinegar to the wounds of her spi
rit. She had been reproved by Elkanah, because she would
not eat and drink; and now to be reproached by Eli, as if
she had eaten and drunk too much, was very hard. Note,
It is no new thing for those that do well, to be ill thought
of, and we must not think it strange if at any time it be our
Ot.
3. Hannah’s humble vindication of herself from this crime
with which she was charged. She bore it admirably well ;
she did not retort the charge, and upbraid him with the
debauchery of his own sons ; did not bid him look at home
and restrain them ; did not tell him how ill it became one in his
place, thus to abuse a poor sorrowful worshipper at the throne
of grace. When, we are at any time unjustly censured, we
have need to set a double watch before the door of our lips, that
we do not recriminate and return censure for censure. Han-
hah thought it enough to vindicate herself, and so must we, v.
15, 16. (1.) In justice to herself, she expressly denies the
charge ; speaks to him with all possible respect, calls him,
My lord ; intimates how very desirous she was to stand well
in his opinion, and how loth to lie under his censure. “No,
my lord, it is not as you suspect, I have drunk neither
wine nor strong drink, nor any at all,” (though it was proper
enough to be given to one of such a heavy heart, Prov. xxxi.
6.) “ much less to any excess ; therefore count not thy
handmaid for a daughter of Belial.” Note, Drunkards are
children of Belial, women-drunkards particularly ; children
of the wicked one ; children of disobedience ; children that
will not endure the yoke ; (else they would not be drunk;)
they are more especially what has, just been stated, when
actually drunk. They that cannot govern themselves, will
not bear that any one else should. Hannah owns the crime
had been very great, if she had indeed been guilty of it, and
he might justly have shut her out of the courts of God’s
house ; but the very manner of her speaking in her own de-
fence, was sufficient to demonstrate that she was not drunk.
(2.) In justice to him, she accounts for the manner which
had given occasion to his suspicion. “I am a woman of a
sorrowful spirit, dejected and discomposed, and that is the
reason I do not look as other people ; the eyes are red, not
with wine, but with weeping. And at this time, I have not
been talking to myself, as drunkards and fools do, but I have
been pouring out my soul before the Lord, who hears and
understands the language of the heart, and this, out of the
abundance of my complaint and grief.” She had been, more
than usual, fervent in prayer to God, and that, she tells him,
was the true reason of the disorder she seemed to be in. Note,
When we are unjustly censured, we should endeavour, not
only to clear ourselves, but to satisfy our brethren, by giving
them a just and true account of that which they misappre-
hended. -
4. The atonement Eli made for his rash unfriendly censure,
by a kind and fatherly benediction, v. 17. He did not (as
many people are apt to do in such a case) take it for an
affront to have his mistake rectified, and to be convinced of
his error, nor did it put him out of humour. But, on the
contrary, he now encouraged Hannah's devotions, as much as
before he had discountenanced them ; not only intimated that
he was satisfied of her innocency by those words, Go in peace,
but, being high priest, as one having authority, he blessed her
in the name of the Lord, and though he knew not what the
particular blessing was, that she had been praying for, yet he
puts his Amen to it, so good an opinion had he now conceived
of her prudence and piety. The God of Israel grant thee thy
petition, whatever it is, that thou hast asked of him. Note, By
our meek and humble carriage toward those that reproach
us, because they did not know us, we may perhaps make
them our friends, and turn their censures of us into prayers
for us.
5. The great satisfaction of mind with which Hannah now
went away, v. 18. She begged the continuance of Eli's good
opinion of her, and his good prayers for her, and then she
went her way, and did eat of what remained of the peace-
offerings, (none of which was to be left until the morning,)
and her countenance was no more sad ; no more as it had
been, giving marks of inward trouble and discomposure ; but
she looked pleasant and cheerful, and all was well. Whence
came this sudden happy change 3 She had by prayer com-
mitted her case to God, and left it with him, and now she was
no more perplexed about it. She had prayed for herself, and
Ell had prayed for her ; and she believed that God would
either give her the mercy she had prayeº, or make up the
BEFORE CHRIST, 1137.
T. SAMUEL. I. JBirth and dedication of Samuel.
want of it to her some other way. Note, Prayer is heart’s
ease to a gracious soul ; the seed of Jacob have often found it
so, being confident that God will never say unto them, Seek
ge me in vain. See Phil. iv. 6, 7. Prayer will smooth the
countenance; it should do so. -
19 And they rose up in the morning early, and
worshipped before the Lo RD, and returned, and
came to their house to Ramah : and Elkanah knew
Hannah his wife; and the Lord remembered her.
20 Wherefore it came to pass, when the time was
come about after Hannah had conceived, that she
bare a son, and called his name Samuel, saying,
Because I have asked him of the Lo Ro. 21 And
the man Elkanah, and all his house, went up to offer
unto the Lord the yearly sacrifice, and his vow.
22 But Hannah went not up ; for she said unto her
husband, I will not go up until the child be weaned,
and then I will bring him, that he may appear before
the Lo RD, and there abide for ever. 23 And El-
kanah her husband said unto her, Do what seemeth
thee good ; tarry until thou have weaned him ; only
the LORD establish his word. So the woman abode,
and gave her son suck until she weaned him. 24
And when she had weaned him; she took him up
with her, with three bullocks, and one ephah of
flour, and a bottle of wine, and brought him unto
the house of the Lo RD in Shiloh : and the child was
young. 25 And they slew a bullock, and brought
the child to Eli. 26 And she said, Oh, my lord
as thy soul liveth, my lord, I am the woman that
stood by thee here, praying unto the Lo RD. 27 For
this child I prayed; and the LoRD hath given me
my petition which I asked of him : 28 Therefore
also I have lent him to the Lo RD ; as long as he
liveth he shall be lent to the Lo RD. And he wor-
shipped the Lo RD there.
Here is, I. The return of Elkanah and his ra.. iily to their
own habitation, when the days appointed for the feast were
over, v. 19. Observe how they improved their time at the
tabernacle: every day they were there, even that which was
fixed for their journey home, they worshipped God. And they
rose up early to do it. It is good to begin the day with God.
Let him that is the first have the first. They had a journey
before them, and a family of children to take with them, and
yet they would not stir till they had worshipped God together.
Prayer and provender do not hinder a journey. They had
spent several days now in religious worship, and yet they
attended once more. We should not be weary of well-doing.
1I. The birth and name of this desired son. At length the
Lord remembered Hannah ; the verything she desired ; (v. 11.)
and more she needed not desire, that was enough, for then she
conceived and bare a son. Though God seem long to forget
his people's burdens, troubles, cares, and prayers, yet he will
at length make it to appear that they are not out of his mind.
This son the mother called Samuel, v. 20. Some make the
etymology of it to be much the same with that of Ishmael,
heard of God, because the mother's prayers were remarkably
heard, and he was an answer to them. Others, because of
the reason she gives for the name, make it to signify asked of
God ; it comes nearly to the same; she designed by it to per-
etuate the remembrance of God's favour to her in answering
er prayers. Thus she designed, upon every mention of his
name, to take the comfort to herself, and to give God the glory
of that gracious condescension. Note, Mercies, in answer to
prayer, are to be remembered with peculiar expressions of
thankfulness, as Ps. cxvi. 1, 2. How many seasonable deliver-
ances and supplies may we call Samuel, asked of God ; and
whatever is so, we are in a special manner engaged to devote
to him. Hannah intended by this name to put her son in
mind of the obligation he was under to be the Lord's, in con-
sideration of this, that he was asked of God, and was at the
same time dedicated to him. A child of prayer is in a special
manner bound to be a good child. Lemuel's mother reminds
him that he was the son of her vows, Prov. xxxi. 2.
III. The close attendance Hannah gave to the nursing of
him, not only because he was dear to her, but because he was
devoted to God, and for him she nursed him. She therefore
nursed him hereºd did not hang him on another's breast.
We ought to take care of our children, not only with an eye tº
the law of nature as they are ours, but with an eye to the
covenant of grace as they are given up to God. See Ezek.
xvi. 20, 21. This sanctifies the nursing of them, when it is
done as unto the Lord.
Elkanah went up every year to worship at the tabernacle,
and particularly to perform his vow ; perhaps some vow he had
made distinct from Hannah's, if God would give him a son by
her, v. 21. But Hannah, though she felt a warm regard for
the courts of God's house, begged leave of her husband to stay
at home ; for the women were not under any obligation to go
up to the three yearly feasts, as the men were. However,
Hannah had been accustomed to go, but now desired to be
excused, 1. Because she would not be so long absent from her
nursery. Can a woman forget her sucking child? We may
suppose she kept constant at home, for if she had gone any
whither, she would have gone to Shiloh. Note, God will have
mercy, and not sacrifice. Those that are detained from public
ordinances, by the nursing and tending of little children, may
take comfort from this instance, and believe, that if they do.
that with an eye to God, he will graciously accept them there-
in ; and though they tarry at home, they slall divide the spoil.
2. Because she would not go up to Shiloh till her son was big
enough, not only to be taken thither, but to be left there ; for
if once she took him thither, she thought she could never
find in her heart to bring him back again. Those who are
stedfastly resolved to pay their vows, may yet see good cause
to defer the payment of them. Every thing is beautiful in its
season. No animal was accepted in sacrifice, till it had been
for some time under the dam, T_ev. xxii. 27. Fruit is best
when it is ripe. Elkanah agrees to what she proposes; (v. 23.)
Do what seemeth thee good. So far was he from delighting to
cross her, that he referred it entirely to her. Behold, how
good and pleasant a thing it is, when yoke-fellows thus draw
even in the yoke, and accommodate themselves to one another
each thinking well of what the other does, especially in works
of piety and charity. He adds a prayer, Only the Lord esta-
blish his word ; that is, “God preserve the child through the
perils of his infancy, that the solemn vow which God signi-
fied his acceptance of, by giving us the child, may be per-
formed in its season, and so the whole matter may be accorn-
plished.” Note, Those that have in sincerity devoted their
| children to God, may with comfort pray for them, that God
will establish the word sealed to them, at the same time that
they were sealed for him. -
IV. The solemn entering of this child into the service of the
sanctuary. We may take it for granted that he was presented
to the Lord at forty days old, as all the first-born were ; (Luke
ii. 22, 23.) but that is not mentioned, because there was no-
thing in it singular; but now that he was weaned, he was
presented, not to be redeemed. Some think it was as soon as
he was weaned from the breast, which, the Jews say, was not
till he was three years old; it is said, She gave him suck till
she had weaned him, v. 23. Others think it was not till he
was weaned from childish things, at eight or ten years old.
But I see no inconvenience in admitting such an extraordinary
child as this, into the tabernacle, at three years old, to be
educated among the children of the priests. It is said, (v. 24.)
The child was young ; but, being intelligent above his years.
he was no trouble. None can begin too soon to be religious.
The child was a child, so the Hebrew reads it, in his learning
age. For, whom shall he teach knowledge, but them that are
newly weaned from the milk, and drawn from the breasts 2 Isa.
xxviii. 9.
Observe how she presented her child,
1. With a sacrifice ; no less than three bullocks, with a meat-
offering for each, v. 24. A bullock, perhaps, for each year of
the child’s life. Or, one for a burnt-offering, another for a
sin-offering, and the third for a peace-offering. So far was
she from thinking that, by presenting her son to God, she
made God her Debtor, that she thought it requisite by these
slain offerings to seek God's acceptance of her living sacrifice.
All our covenants with God for ourselves, and ours, must be
made by sacrifice, the great Sacrifice.
2. With a grateful acknowledgment of God’s goodness in
answer to prayer. This she makes to Eli, because he had
encouraged her to hope for an answer of peace ; (v. 26, 27.)
For this child I prayed. (Here it was obtained by praye",
and here it is resigned to the prayer-hearing God.) “You
have forgotten me, my lord ; but I who now appear so cheerful,
am the woman, the very same, that, three years ago, stood by
thee here, weeping and praying, and this was the child I
prayed for.” Answers of prayer may thus be humbly triumph-
ed in, to the glory ‘of God. Here is a living testimony for
God, “I am his witness that he is gracious.” See Ps. lxvi.
REFore. CHRIST, 1137.
The prayer of Hannah.
I. SAMUEL. II.
#
[6–19. “For this mercy, this comfort, I prayed, and the
Lord has given me my petition.” See Ps. xxxiv. 2, 4, 6.
Hannah does not remind Eli of it by adverting to the suspi-
cion he had formerly expressed; she does not say, “I am the
woman whom you passed that severe censure upon ; what do
you think of me now * Good men ought not to be upbraided
with their infirmities and oversights; they have themselves
repented of them, let them hear no more of them.
3. With a full surrender of all her interest in this child
unto the Lord ; (v. 28.) I have lent him to the Lord as long as
he liveth. And she repeats it, because she will never revoke
it, he shall be (a deodand) lent or given to the Lord. Not that
she designed to call for him back, as we do what we lend, but
she uses this word, Shaol, he lent, because it is the same word
that she had used before, (v. 20. I asked him of the Lord,)
only in another conjugation. And, (v. 27.) the Lord gave
me the petition which I asked, (Shaalti, in Kal, ) therefore I
have lent him ; (Hishilti, the same word in Hiphil ;) and so it
gives another etymolegy of his name, Samuel, not only asked of
God, but lent to God. And observe, (1.) Whatever we give
to God, it is what we have first asked and received from him.
All our gifts to him were first his gifts to us. Of thine own,
Lord, have we given thee, 1 Chron. xxix. 14, 16. (2.) What-
ever we give to. God, may, upon this account, be said to be
lent to him ; that though we may not recall it, as a thing lent,
yet he will certainly repay it, with interest, to our unspeak-
able advantage, particularly what is given to his poor, Prov.
xix. 17. When by baptism we dedicate our children to God,
let us remember that they were his before by a sovereign
right, and that they are ours still so much the more to our
comfort. Hannah resigns him to the Lord, not for a certain
term of years, as children are sent apprentices, but durante
vita—as long as he liveth, he shall be lent winto the Lord ; a
Nazarite for life. Such must our covenant with God be, a
marriage-covenant; as long as we live, we must be his and
never forsake him.
Lastly, The child Samuel did his part beyond what could
have been expected from one of his years; for of him that
seems to be spoken, He worshipped the Lord there ; that is, he
sawd his prayers. He was, no doubt, extraordinarily forward,
(we have known children that have discovered some sense of
religion very young,) and his mother, designing him for the
Sanctuary, took particular care to train him up to that which
was to be his work in the sanctuary. Note, Little children
should learn betimes to worship God. Their parents should
instruct them in it, and bring them to it; put them upon doing
it as well as they can, and God will graciously accept them,
and teach them to do better.
CHAP. II.
In , this chapter we have, J. Hannah's song of thanksgiving to God for
àis favour to her, in giving her Samuel, v. i-10. FI. Their return to
their family, with Eli's blessing, v. 11, 20. The increase of their
family, (v. 21.) Samuel's growth and improvement. (v. 11, 18, 31, 26.)
and the care Hannah took to clothe him, v. 19. III. The great wicked.
ness of Eli's sons, v. 12–17, 22. IP. The over-mild reproof that Eli
gave them for it, v. 23–25. P. The justly dreadful message God sent
Aim by a prophet, threatening the ruin of his family for the wickedness of
his sons, v. 27–36. -
I ND Hannah prayed, and said, My heart re-
A joiceth in the Lo RD ; mine horn is exalted
in the Lo RD ; my mouth is enlarged over mine
enemies; because I rejoice in thy salvation. 2
There is none holy as the Lord : for there is none
beside thee; neither is there any rock like our God.
8 Talk no more so exceeding proudly; let not
arrogancy come out of your mouth : for the Lord
is a God of knowledge, and by him actions are
weighed. 4 The bows of the mighty men are
broken, and they that stumbled are girded with
strength. 5 They that were full have hired out
themselves for bread ; and they that were hungry
ceased: so that the barren hath born seven ; and
she that hath many children is waxed feeble. 6
The Lord killeth, and maketh alive: he bringeth
down to the grave, and bringeth up. 7 The Lo Rd
maketh poor, and maketh rich : he bringeth low,
and lifteth up. 8 He raiseth up the poor out of
the dust, and lifteth up the beggar from the dung-
nill, to set them among princes, and to make them
inherit the throne of glory: for the pillars of the
earth are the Lo RD’s, and he hath set the world
VoI. I. 4 S
-wº
upon them. 9 He will keep the feet of his saints,
and the wicked shall be silent in darkness; for by
strength shall no man prevail. 10 The adversaries
of the Lord 'shall be broken to pieces; out of
heaven shall he thunder upon them : the Lord shall
judge the ends of the earth ; and he shall give
strength unto his King, and exalt the horn of his
Anointed. -
We have here Hannah's thanksgiving, dictated, not only
by the spirit of prayer, but by the spirit of prophecy. Her
petition for the mercy she desired, we had before, (ch. i. 11.)
and here her return of praise ; in both, out of the abundance
of a heart deeply affected, (in the former, with her own wants,
and in the latter, with God’s goodness,) her mouth spake.
Observe in general, l. When she had received mercy from
God, she owned it, with thankfulness to his praise. Not like
the nine lepers, Luke xvii. 17. Praise is our rent, our tri-
bute, we are unjust if we do not pay it. 2. The mercy she
had received was an answer to prayer, and therefore she
thought herself especially obliged to give thanks for it. What
we wip by prayer, we may wear with comfort, and must wear
with praise. 3. Her thanksgiving is here called a prayer;
Hannah prayed ; for thanksgiving is an essential part of pray-
er. In every address to God, we must express a grateful re-
gard to him as our Benefactor. Nay, and thanksgiving for
mercies received shall be accepted as a petition for further
mercy. 4. From this particular mercy which she had receiv.
ed from God, she takes occasion, with an elevated and en-
larged heart, to speak glorious things of God, and of his
government of the world, for the good of his church. What-
ever at any time gives rise to our praises, in this manner they
should be raised. , 5. Her prayer was mental, her voice was
not heard ; but in her thanksgiving she spake, that all might
hear her. She made her supplication with groanings that could
not be uttered, but now her lips were opened to show forth
God’s praise. 6. This thanksgiving is here left upon record
for the encouragement of those of the weaker sex to attend the
throne of grace; God will regard their prayers and praises
The Virgin Mary's song has great affinity with this of Han-
nah, Luke i. 46. -
Three things we have in this thanksgiving. -
I. Hannah’s triumph in God, in his glorious perfections,
and the great things he had done for her, v. 1–3. Observe,
1. What great things she says of God. She takes little no-
tice of the particular inercy she was now rejoicing in, does not
commend Samuel for the prettiest child, the most toward and
sensible of his age, or that she ever saw, as fond parents are
apt to do ; no, she overlooks the gift, and praises the Giver;
whereas most forget the Giver, and fasten only on the gift.
Every stream should lead us to the Fountain ; and the fa-
vours we receive from God, should raise our admiration of
the infinite perfections there are in God. There may be other
Samuels, but no other Jehovah. There is none beside thee.
Note, God is to be praised as a peerless Being, and of unpa-
ralleled perfection ; this glory is due unto his name, to own,
not only that there is none like him, but that there is none beside
him. All others were pretenders, Ps. xviii. 31.
Four of God’s glorious attributes Hannah here celebrates
the glory of. (1.) His unspotted purity. This is that attri-
bute which is most praised in the upper world, by those that
always behold his face, Isa. vi. 3. Rev. iv. 8. When Israel
triumphed over the Egyptians, God was praised as glorious in
holiness, Exod. xv. 11. So here, in Hannah's triumph, There
is mone holy as the Lord. It is the rectitude of his nature, his
infinite agreement with himself, and the equity of his govern-
ment and judgment, in all the administrations of both. At
the remembrance of this, we ought to give thanks. (2.) His
almighty power. Neither is there any rock (or any strength,
for so the word is sometimes rendered) like our God. Hannah
had experienced a mighty support by staying herself upon
him, and therefore speaks as she had found, and seems to re-
fer to that of Moses, Deut. xxxii. 31. (3.) His unsearchable
wisdom. The Lord, the Judge of all, is a God of knowledge ;
he clearly and perfectly sees into the character of every per-
son, and the merits of every cause, and he gives knowledge
and understanding to those that seek it of him. - (4.) His un-
erring justice. By him actions are weighed. His own are so,
in his eternal counsels; the actions of the children of men
are so, in the balances of his judgment: so that he will ren-
der to every man according to his work, and is not mistaken in
what any man is, or does.
2. How she solaces herself in these things. What we give
God the glory of, we may take the conſº of ; Hannah does
#3E For E CHRIST, 1137.
The prayer of Hanſiah.
1. SAMUEL. II.
So, (1.) In holy joy. My heart rejoiceth in the Lord ; not so
much in her son, as in her God; he is to be the Gladness of
our joy, (Ps. xliii. 4.) and our joy must not terminate in any
thing short of him. I rejoice in thy salvation ; not only in
this particular favour to me, but in the salvation of thy people
Israel, those salvations especially which this child will be an
instrument of, and that above all, by Christ, which those are
but the types of. (2.) In holy triumph. “My horn is ea-
ulted ; not only my reputation saved by my having a son, but
greatly raised by having such a son.” We read of some of
the singers whom David appointed to lift up the horn, an in-
strument of music, in praising God ; (I Chron. xxv. 5.) so
that, My horn is exalted, means this, “My praises are very
much elevated to an unusual strain.” Exalted in the Lord ;
God is to have the honour of all our exaltations, and in him
must we triumph. My mouth is enlarged ; that is, “Now I
have wherewith to answer them that reproached me ;” he that
has his quiver full of arrows, his house full of children, shall
not be ashamed to speak with the enemy in the gate, Ps.
cxxvii. 5.
3. How she herewith silences those that set up themselves
as rivals with God, and rebels against him ; (v. 3.) Talk no
7more exceeding proudly. Let not Peninnah and her children
upbraid her any more with her confidence in God, and pray.
ing to him ; at length she found it not in vain. See Mie. vii.
10. Then she that is mine enemy, shall see it, and shame shall
cover her that said, Where is thy God? Or, perhaps, it was be-
low her to take so much notice of Peninnah, and her malice,
in this song ; but this is intended as a check to the insolence
of the Philistines, and other enemies of God and Israel, that
set their mouth against the heavens, Ps. lxxiii. 9. “Let this put
them to silence and shame; he that has thus judged for me
against my adversary, will judge for his people against all |
theirs.”
II. The notice she takes of the wisdom and sovereignty of
the divine providence, in its disposal of the affairs of the
children of men ; such are the vicissitudes of them, and such
the strange and sudden turns and revolutions of them, that it
is often found a very short step between the height of pros-
perity and the depth of adversity: God has not only set the one
over against the other, (Eccl. vii. 14.) but the one very near the
other, and no gulf fixed between them, that we may rejoice as
though we rejoiced not, and weep as though we wept not.
J. The strong are soon weakened, and the weak are soon
strengthened, when God pleases, v. 4. On the one hand, if
he speak the word, the bows of the mighty men are broken, they
are disarmed, disabled to do as they have done, and as they
have designed ; they have been worsted in battle, who seemed
upon all accounts to have had the advantage on their side,
and thought themselves sure of victory. See. Ps. xlvi. 9;
xxxvii. 15, 17. Particular persons are soon weakened by
sickness and age, and they find that the bow does not long
abide in strength ; many a mighty man who has gloried in his
might, has found it a deceitful bow, that failed him when he
trusted to it. On the other hand, if the Lord speak the word,
they who stumbled through weakness, who were so feeble that
they could not go straight or steady, are girded with strength,
in body and mind, and are able to bring great things to pass.
They who are weakened by sickness, return to their vigour;
(Job xxxiii. 25.) by sorrow, shall recover their comfort; which
will confirm the weak hands and the feeble knees, Isa. xxxv. 3.
Victory turns in favour of that side that was given up for gone,
and even the lame take the prey, Isa. xxxiii. 23.
2. The rich are soon impoverished, and the poor strangely
enriched of a sudden, v. 5. Providence sometimes does so
blast men’s estates, and cross their endeavours, and with a fire
not blown consume their increase, that they who were full,
(their barns full, and their bags full, their houses full of good
things, Job xxii. 18. and their bellies full of these hid treasures,
Ps. xvii. 14.) have been reduced to such straits and extremi-
ties as to want the necessary supports of life, and to hire out
themselves for bread, and they must dig, since to beg they are
ashamed. Riches flee away, (Prov. xxiii. 5.) and leave those
miserable, who, when they had them, placed their happiness
in them. To them that have been full and free, poverty and
slavery must needs be doubly grievous. But, on the other
hand, sometimes Providence so orders it, that they who were
hungry, ceased, that is, ceased to hire out themselves for bread
as they had done; having, by God’s blessing on their industry,
got beforehand in the world, and enough to live upon at ease,
they shall hunger no more, nor thirst any more. This is not to
be ascribed to fortune, nor merely to men's wisdom or folly;
Riches are not to men of understanding, nor favour to men of
skill ; (Eccl. ix. 11.) nor is it always men's own fault that
*hey become Poorºº (v. 7.) The Lord maketh some poor, and
82
of another, and it is God’s doing.
-*
maketh others rich ; the impoverishing of one is the enriching
* & To some he gives power to
get wealth, from others he takes away power to keep the wealth
they have. Are we poor? God made us poor, which is a good
reason why we should be content, and reconcile ourselves to
our condition. Are we rich God made us rich, which is a
good reason why we should be thankful, and serve him cheer-
fully in the abundance of good things he gives us. It may be
understood of the same person; those that were rich God
makes poor, and after a while makes rich again, as Job: he
gave, he takes away and then gives again. Let not the rich
be proud and secure, for God can soon make them poor ; let
not the poor despond and despair, for God can in due time
enrich them again. • * s'
3. Empty families are replenished, and numerous families
diminished and made few. This is the instance that comes
close to the occasion of the thanksgiving. The barren hath
born seven, meaning herself, for though at present she had
but one son, yet that one being a Nazarite, devoted to God,
and employed in his immediate service, he was to her as good
as seven. Or, it is the language of her faith ; now that she
has one, she hopes for more, and was not disappointed, she
had five more ; (v. 21.) so that if we reckon Samuel but for
two, as we may well, she has the number she promised her-
self; the barren hath born seven, while, on the other hand,
she that hath many children, is wated feeble, and hath left bear-
ing; she says no more, Peninnah is now mortified, and crest-
fallén. The tradition of the Jews, is, that when Hannah bore
one child, Peninnah buried two. There are many instances
both of the increase of families that were inconsiderable, and
the extinguishing of families that made a figure, Job xxii. 23.
Ps. cwii. 38, &c. -
4. God is the sovereign Lord of life and death; (v. 6.)
The Lord killeth and maketh alive. Understand it, (1.) Of
God’s sovereign dominion and universal agency, in the lives
and deaths of the children of men. He presides in births and
burials. Whenever any die, it is God that directs the arrows
of death, the Lord killeth, death is his messenger, strikes
whom and when he bids; none are brought to the dust, but
it is he that brings them down, for in his hand are the keys of
death and the grave, Rev. i. 18. Whenever any are born, it is
he that makes them alive ; mone knows what is the way of the
spirit, but this we know, that it comes from the Father of
spirits. Whenever any are recovered from sickness, and de-
livered from imminent perils, it is God that bringeth up, for
to him belong the issues from death. (2.) Of the distinction he
makes between some and others; he killeth some, and maketh,
that is, keepeth, others alive that were in the same danger, in
war, suppose, or pestilence. Two in a bed together, it may
be ; one taken by death, and the other yet alive ; even so,
Father, because it seemed good in thine eyes. Some that were
most likely to live, brought down to the grave, and others that
were as likely to die, brought up ; for living and dying do not
go by likelihoods. God’s providences toward some are kill-
ing, ruining to their comforts; and towards others at the same
time reviving. (3.) Of the change he makes with one and
the same person. He killeth, and bringeth down to the grave;
that is, he brings even to death’s doors, and then revives and
raises up, when even life was despaired of, and a sentence of
death received, 2 Cor. i. 8, 9. He twrns to destruction, and
then says, Return, Ps. xc. 3. . Nothing is too hard for God
to do, no not the quickening of the dead, and putting life into
dry bones. -
5. Advancement and abasement are both from him. He
brings some low, and lifts up others; (v. 7.) humbles the
proud, and gives grace and honour to the lowly ; lays those
in the dust that would vie with the God above them, and
trample upon all about them ; (Job xl. 12, 13.) but lifts up
those with his salvation, that humble themselves before him,
Jam. iv. 10. Or, it may be understood of the same persons ;
those whom he had brought low, when they are sufficiently
humbled, he lifteth up. This is enlarged upon, v. 8... He
raiseth up the poor out of the dust, a low and mean condition,
may, from the dunghill, a base and servile condition, loathed,
and despised, to set them among princes. See Ps. cxiii. 7, 8.
Promotion comes not by chance, {. from the counsel of God.
which often prefers those that were very unlikely, and that
men thought very unworthy. Joseph and Daniel, Moses and
David, were thus strangely advanced, from a prison to a
palace, from a sheep-hook to a sceptre. The princes they
are set among, may be tempted to disdain them, but God
can establish the honour which he gives thus surprisingly,
and make them even to inherit the throne of glory. . Let not
those whom Providence has thus preferred, be upbraided with
the dust and dunghill they are raised out of, for the meaner
BEFoEE CHRIST, 1130.
I. SAMUEL. II. The iniquities of the sons of Eli.
*::
their beginnings were, the more are they favoured, and God
glorified, in their advancement, if it be by lawful and honour-
able means. -
Lastly, A reason is given for all these dispensations, which
obliges us to acquiesce in them, how surprising soever they
are, for the pillars of the earth are the Lord's. (1.) If we under-
stand it literally, it bespeaks God’s almighty power, which
cannot be controlled. He upholds the whole creation, found-
ed the earth, and still sustains it by the word of his power.
What cannot he do in the affairs of families and kingdoms,
far beyond our conception and expectation, who hangs the
earth upon nothing 7 Job xxvi. 7. But, (2.) If we understand
it figuratively, it bespeaks his incontestable sovereignty, which
cannot be disputed. The princes and great ones of the earth,
the directors of states and governments, are the pillars of the
earth, Ps. lxxv. 3. On these hinges the affairs of the world
seem to turn, but they are the Lord's, Ps. xlvii. 9. From him
they have their power, and therefore he may advance whom
** nleases; and who may say, What dost thou ?
II] ... prediction of the preservation and advancement of
all God’s faithful friends, and the destruction of all his and
their enemies. Having testified her joyful triumph in what
God had done, and is doing, she concludes with joyful hopes
of what he would do, v. 9, 10. Pious affections (says Bishop
Patrick) in those days, rose up many times to the height of
prophecy, whereby God continued in that nation his true re-
ligion, in the midst of their idolatrous inclinations. This
prophecy may refer, 1. More immediately to the government
of Israel by Samuel, and David whom he was employed to
anoint. The Israelites, God’s saints, should be protected and
delivered ; the Philistines, their enemies, should be conquered
and subdued, and particularly by thunder, ch. vii. 10. Their
dominion should be enlarged, king David strengthened and
greatly exalted, and Israel (that in the time of the judges had
made so small a figure, and had much ado to subsist) should
now shortly become great and considerable, and give law to
all its neighbours. An extraordinary change that was, and
the birth of Samuel was, as it were, the dawning of that day.
But, 2. We have reason to think that this prophecy looks
further, to the kingdom of Christ, and the administration of
that kingdom of grace, of which she now comes to speak, hav-
ing spoken so largely of the kingdom of providence. And here
is the first time that we meet with the name Messiah, or his
Anointed. The ancient expositors, both Jewish and Christian,
make it to look beyond David, to the son of David ; glorious
things are here spoken of the kingdom of the Mediator, both
before and since his incarnation ; for the method of the ad-
ministration of it, both by the eternal Word, and by that Word
made flesh, is much the same.
Concerning that kingdom we are here assured,
(1.) That all the loyal subjects of it shall be carefully and
powerfully protected ; (v. 9.) He will keep the feet of his saints.
here are a people in the world that are God’s saints, his
select and sanctified ones; and he will keep their feet, that is,
all that belongs to them shall be under his protection, down
to their very feet, the lowest part of the body. If he will keep
their feet, much more their head and hearts: or, he will keep
their feet, that is, he will secure the ground they stand on, and
establish their goings; he will set a guard of grace upon their
affections and actions, that their feet may neither wander out
of the way, nor stumble in the way. When their feet are
ready to slip. (Ps. lxxiii. 2.) his mercy holdeth them up, (Ps.
Xciv. 18.) and keepeth them from falling, Jude 24. While we
keep God’s ways, he will keep our feet. See Ps. xxxvii. 23, 24.
(2.) That all the powers engaged against it shall not be able
tº effect the ruin of it. By strength. no man shall prevail.
God's strength is engaged for the church ; and while it is so,
men's strength shall not prevail against it. The church
seems destitute of strength, her friends few and feeble ; but
prevalency does not go by human strength ; (Ps. xxxiii. 16.)
God neither needs it for him, (Ps. cxlvii. 10.) nor dreads it
against him.
(3.) That all the enemies of it will certainly be broken and
brought down ; The wicked shall be silent in darkness; (v. 9.)
they shall be struck both blind and dumb, not be able to see
their way, nor have any thing to say for themselves. Damned
sinners are sentenced to utter darkness, and in it they will be
for ever speechless, Matth. xxii. 12, 13. The wicked are
called, The adversaries of the Lord, and it is foretold, (v. 10.)
that they shall be broken to pieces. Their designs against his
kingdom among men, will all be dashed, and they themselves
destroyed ; how can they speed better, that are in arms against
Qmnipotence 2 See Luke xix. 27. God has many ways of
doing it, and, rather than fail, from heaven shall he thunder
wpon them, and so, not only put them in terror and consterna-
tion, but bring them to destruction. Who can stand before
God’s thunderbolts 7 *.
(4.) That the conquests and commands of this kingdom
shall extend themselves to distant regions; The Lord shall
judge the ends of the earth. David’s victories and dominions
reached far, but the utmost parts of the earth are promised to
the Messiah for his possession, (Ps. ii. 8.) to be either reduced
to his golden sceptre, or ruined by his iron rod. God is
Judge of all, and he will judge for his people, against his and
their enemies, Ps. cx. 5, 6. -
(5.) That the power and honour of Messiah the prince shall
grow and increase more and more. He shall give strength
wnto his King, for the accomplishing of his great undertaking,
(Ps. lxxxix. 21. and see Luke xxii. 43.) strengthen him to go
through the difficulties of his humiliation, and in his exalta-
tion he will lift up the head, (Ps. cx. 7.) lift up the horn,
the power and honour of his anointed, and make him higher
than the kings of the earth, Ps. lxxxix. 27. This crowns the
triumph, and is, more than anything, the matter of her exalt-
ation. Her horn is exalted, (v. 1.) because she foresees the
horn of the Messiah will be so. This secures the hope ; the
subjects of Christ's kingdom will be safe, and the enemies of
it will be ruined, for the Anointed, the Lord Christ, is girt
with strength, and is able to save and destroy unto the utter-
In OSt.
11 And Elkanah went to Ramah to his house;
and the child did minister unto the Lo RD before
Eli the priest. 12 Now the sons of Eli were sons of
Belial ; they knew not the LORD. 13 And the
priest’s custom with the people was, that, when any
man offered sacrifice, the priest’s servant came, while
the flesh was in seething, with a flesh-hook of three
teeth in his hand ; 14 And he struck it into the
pan, or kettle, or caldron, or pot; all that the flesh-
hook brought up the priest took for himself. So
they did in Shiloh unto all the Israelites that came
thither. 15 Also before they burnt the fat, the
priest’s servant came, and said to the man that Sa-
crificed, Give flesh to roast for the priest; for he
will not have sodden flesh of thee, but raw. 16
And if any man said unto him, Let them not fail to
burn the fat presently, and then take as much as thy
soul desireth ; then he would answer him, Nay;
but thou shalt give it me now : and if not, I will take
it by force. 17 Wherefore the sin of the young
men was very great before the LORD ; for men ab-
horred the offering of the Lo RD. 18 But Samuel
ministered before the LoRD, being a child, girded
with a linen ephod. 19 Moreover, his mother made
him a little coat, and brought it to him from year to
year, when she came up with her husband to offer
the yearly sacrifice. 20 And Eli blessed Elkanah
and his wife, and said, The Lo RD give thee seed of
this woman, for the loan which is lent to the LORD
And they went unto their own home. 21 And the
LoRD visited Hannah, so that she conceived, and
bare three sons and two daughters. And the child
Samuel grew before the Lord. 22 Now Eli was
very old, and heard all that his sons did unto all
Israel; and how they lay with the women that as-
sembled at the door of the tabernacle of the congre-
gation. 23 And he said unto them, Why do ye such
things? for I hear of your evil dealings by all this
people. 24 Nay, my sons : for it is no good report
that I hear : ve make the Lo Ro’s people to trans-
gress. 25 If one man sin against another, the judge
shall judge him : but if a man sin against the LORD,
who shall entreat for him? Notwithstanding, they
hearkened not unto the voice of their father, because
the Lord would slay them. 26 (And the child
Samuel grew on, and was in favour both with the
LoRD, and also with men.)
In these verses we have the good character and posture of
Elkanah’s family, and ºne bad character and posture of Eli's
family; the account of these two is observably interwoven
{\83
T. F. For E CITRIST, 1130.
I. SAMUEL. II. The iniquities of the sons of Eli.
throughout this whole paragraph ; as if the historian intended
to set the one over against the other, that they might set off
one another. The devotion and good order of Elkanah's
family, aggravated the iniquity of Eli's house ; while the
wickedness of Eli's sons made Samuel's early piety shine the
more bright and illustrious.
I. Let us see how well things went in Elkanah’s family,
and how much better than formerly.
1. Eli dismissed them from the house of the Lord, when they
had entered their little son there, with a blessing, v. 20. He
blessed as one having authority; The Lord give thee more
children of this woman, for the loan that w lent to the Lord. If
Hannah had then had many children, it had not been such a
generous piece of piety to part with one out of many, for the
service of the tabernacle ; but when she had but one, an only
one, whom she loved, her Isaac, to present him to the Lord,
was such an act of heroic piety as should by no means lose its
reward. As when Abraham had offered Isaac, he received
the promise of a numerous issue, (Gen. xxii. 16, 17.) so did
Hannah, when she had presented Samuel unto the Lord a
living sacrifice. Note, What is lent to the Lord, will certainly
be repaid with interest, to our unspeakable advantage, and
oftentimes in kind. Hannah resigns one child to God, and is
recompensed with five, for Eli's blessing took effect, (v. 21.)
she bare three sons and two daughters. There is nothing lost
by lending to God, or losing for him; it shall be repaid a hun-
dred-fold, Matt. xix. 29
2. They returned to their own habitation; this is twice
mentioned ; (v. 11. and again v. 20.) it was very pleasant to
attend at God’s house, to bless him, and to be blessed of him.
But they have a family at home that must be looked after, and
thither they return, cheerfully leaving the dear little one
behind them, knowing they left him in a good place ; and it
does not appear that he cried after them, but was as willing
to stay as they were to leave him, so soon did he put away
childish things, and behave like a man.
3. They kept up their constant attendance at the house of
God, with their yearly sacrifice, v. 19. They did not think
that their son’s ministering there would excuse them, or that
that offering must serve instead of other offerings, but, having
found the benefit of drawing near to God, they would omit no
appointed season for it; and now they had one loadstone more
in Shiloh to draw them thither. We may suppose they went
thither to see their child oftener than once a year, for it was
not ten miles from Ramah, but their annual visit is taken
notice of, because then they brought their yearly sacrifice;
and then Hannah fitted up her son (and some think oftener
than once a year) with a new suit of clothes, a little coat,
(v. 19.) and every thing belonging to it. She undertook to
find him in clothes during his apprenticeship at the tabernacle,
and took care he should be well provided, that he might appear
the more decent and sightly in his ministration, and to en-
courage him in his towardly beginnings. Parents must take
care that their children want nothing that is fit for them, whe-
ther they are with them or from them ; but those that are
dutiful and hopeful, and minister to the Lord, must be thought
worthy of double care and kindness.
4. The child Samuel did very well. Four several times he
1s mentioned in these verses, and two things we are told of:
(1.) The service he did to the Lord. He did well indeed,
for he ministered to the Lord, (v. 11, 18.) according as his
capacity was ; he learnt his catechism, and was constant to
his devotions; soon learnt to read, and took a pleasure in the
book of the law, and thus he ministered to the Lord. He
ministered before Eli, that is, under his inspection, and as he
ordered him, not before Eli's sons; all parties were agreed that
they were unfit to be his tutors. Perhaps he attended imme-
diately on Eli's person, was ready to him to fetch and bring
as he had occasion, and that is called ministering to the Lord.
Some little services perhaps he was employed in about the
altar, though much under the age appointed by the law for
the Levites’ ministration. He could light a candle, or hold a
dish, or run on an errand, or shut a door; and because he
did this with a pious disposition of mind, it is called minister-
ing to the Lord, and great notice is taken of it. After a while,
he did his work so well, that Eli appointed that he should
minister with a linen ephod as the priests did, (though he was
no priest,) because he saw that God was with him. Note,
Little children must learn betimes to minister to the Lord ;
parents must train them up to it, and God will accept them :
particularly, let them learn to pay respect to their teachers,
as Samuel to Eli. None can begin too soon to be religious.
See Ps. viii. 2. and Matt. xxi. 15, 16.
{2.) The blessing he received from the Lord. He grew
Jefore the Lord, as6. fender plant, (v. 21.) grew on, (v. 26.) In
strength and stature, and especially in wisdom and under-
standing, and fitness for business. Note, Those young people
that serve God as well as they can, he will enable to improve,
that they may serve him better. They that are planted in
God’s house shall flowrish, Ps. xcii. 13. He was in favour with
the Lord and with man. Note, It is a great encouragement to
children to be tractable, and virtuous, and good betimes, that
if they be, both God and man will love them. Such children
are the darlings both of heaven and earth. What is here said
of Samuel, is said of our blessed Saviour, that great Example,
Luke ii. 52.
II. Let us now see how ill things went in Eli's family,
though seated at the very door of the tabernacle. The nearer
the church, the further from God.
I. The abominable wickedness of Eli's sons; (v. 12.) The
sons of Eli were sons of Belial. It is emphatically expressed.
Nothing appears to the contrary, but that Eli himself was a
very good man, and, no doubt, had educated his sons well,
giving them good instructions, setting them good examples,
and putting up many a good prayer for them ; and yet, when
they grew up, they proved sons of Belial, profane, wicked
men, and arrant rakes ; They knew not the Lord. They could
not but have a notional knowledge of God and his law, a form
of knowledge ; (Rom. ii. 20.) yet, because their practice was
not accordingly, they are spoken of as wholly ignorant of God;
they lived as if they knew nothing at all of God. Note, Pa-
rents cannot give grace to their children, nor does it run in
the blood. Many that are sincerely pious themselves, live to
see those that come from them, notoriously impious and pro-
fane, for the race is not to the swift. Eli was high priest and
judge in Israel ; his sons were priests by their birth ; their
character was sacred and honourable, and obliged them, for
their reputation’s sake, to observe decorum ; they were resi-
dent at the fountain-head both of magistracy and ministry,
and yet they were sons of Belial, and their honour, power, and
learning, made them so much the worse. They did not go to
serve other gods, as those did that lived at a distance from the
altar, for from the house of God they had their wealth and
dignity ; but, which was worse, they managed the service of
God as if he had been one of the dunghill-deities of the hea-
then. It is hard to say which dishonours God more, idolatry
or profaneness, especially the profaneness of the priests.
Elet us see the wickedness of Eli's sons; and it is a sad sight:
(1.) They profaned the offerings of the Lord, and made a
gain to themselves, or rather a gratification of their own
luxury, out of them. God had provided competently for them
out of the sacrifices; the offerings of the Lord made by fire,
were a considerable branch of their revenue, but that did not
please them, they served not Israel, but their own bellies;
(Rom. xvi. 18.) such as the prophet calls greedy dogs, that
can never have enough, Isa. lvi. 11. [1..] They robbed the
offerers, and seized for themselves some of their part of the
sacrifice of the peace-offerings. The priests had for their
share the wave-breast and the heave-shoulder, (Lev. vii. 34.)
but that did not content them ; when the flesh was boiling for
the offerer to feast upon religiously with his friends, they sent
a servant with a flesh-hook of three teeth, a trident, and that
must be struck into the pot, and whatever that brought up,
the priest must have ; (v. 13, 14.) and the people, out of their
great veneration, suffered this to grow into a custom, so that
after a while prescription was pleaded for this manifest wrong.
[2.] They stepped in before God himself, and encroached
upon his right too ; as if it were a small thing to weary men,
they wearied my God also, Isa. vii. 13. Be it observed, to the
honour of Israel, that though the people tamely yielded to
their unwarrantable demands from them, yet they were very
solicitous that God should not be robbed ; Let them not fail to
burn the fat presently, v. 16. I.et the altar have its due, for
that is the main matter ; unless God have the fat, they can
feast with little comfort upon the flesh : it was a shame that
the priests should need to be thus admonished by the people
of their duty; but they regarded not the admonition, the priest
will be served first, and will take what he thinks fit of the fat
too, for he is weary of boiled meat, he must have roast, and,
in order to that, they must give it him raw, and if the offerer
dispute it, though not in his own favour, (let him take what
he pleases of his part,) but in favour of the altar, (let them
be sure to burn the fat first,) even the priest’s servant was
grown so very imperious, that he would either have it now or
take it by force ; than which there could not be a greater
affront to God, or a greater abuse to the people. The effect
was, First, That God was displeased ; The sin of the young
men was very great before the Lord, v. 17. Nothing is more
provoking to God than the profanation of sacred things, and
men serving of their lusts with the offerings of the Lord.
BEFolte CHRIST, 1128.
The Lord's message to Fº.
I. SAMUEL, II.
Secondly, That religion suffered by it; Men abhorred the offer-
ings of the Lord. All good men abhorred their management
of the offerings, and too many insensibly fell into a contempt
of the offerings themselves for their sakes. It was the peo-
ple's sin to think the worse of God's institutions, but it was
the much greater sin of the priests, that gave them occasion
to do so. Nothing brings a greater reproach upon religion,
than ministers’ covetousness, sensuality, and imperiousness.
In the midst of this sad story, comes in the repeated mention
of Samuel’s devotion, But Samuel ministered before the Lord,
as an instance of the power of God’s grace, in preserving him
pure and pious, in the midst of this wicked crew ; and that
helped to keep up the sinking credit of the sanctuary in the
minds of the people, who, when they had said all they could
against Eli's sons, could not but admire Samuel's seriousness,
and speak well of religion for his sake.
(2.) They debauched the women that came to worship at
the door of the tabernacle ; (v. 22.) they had wives of their
own, but were like fed horses, Jer. v. 8. To have gone to the
harlots’ houses, the common prostitutes, had been abominable
wickedness ; but to use the interest which as priests they had
in those women that had devout dispositions, and were reli-
giously inclined, and to bring them to commit this wicked-
ness, was such horrid impiety, as one can scarcely think it
possible that men who called themselves priests, should ever
be guilty of. He astonished, O heavens, at this, and tremble, O
earth ! No words can sufficiently express the villany of such
practices as these.
2. The reproof which Eli gave his sons for this their wicked-
ness. Eli was very old, (v. 22.) and could not himself in-
Spect the service of the tabernacle as he had done, but left all
to his sons, who, because of the infirmities of his age, slighted
him, and did what they would : however, he was told of the
wickedness of his sons, and we may well imagine what a
heart-breaking it was to him, and how much it added to the
burdens of his age; but it should seem he did not so much as
reprove them, till he heard of their debauching the women,
and then he thought fit to give them a check. Had he re-
buked them for their greediness and luxury, this might have
been prevented. Young people should be told of their faults,
as soon as it is perceived that they begin to be extravagant,
lest their hearts be hardened. Now concerning the reproof
he gave them, observe,
(1.) That it was very just and rational. That which he
said, was very proper. [1..] He tells them that the matter of
fact was too plain to be denied, and too public to be conceal-
ed; “I hear of your evil dealings by all this people, v. 23. It
is not the surmise of one or two, but the avowed testimony of
many, all your neighbours cry out shame on you, and bring
their complaints to me, expecting that I should redress the
grievance.” [2] He shows them the bad consequences of it,
that they not only sinned, but inade Israel to sin, and would
have the people's sin to answer for, as well as their own ;
“You that should turn men from iniquity, (Mal. ii. 6.) you
ºnake the Lord’s people to transgress, and corrupt the nation
instead of reforming it ; you tempt people to go serve other
gods, when they see the God of Israel soill served.” [3.] He
warns them of the danger they brought themselves into by it;
(v. 25.) he intimates to them what God afterward told him,
that the iniquity would not be purged with sacrifice nor offer.
ing, ch. iii. 14. If one man sin against another, the judge,
that is, the priest, who was appointed to be the judge in many
cases, (Deut. xvii. 9.) shall judge him, shall undertake his
cause, arbitrate the matter, and make atonement for the
offender; but if a man sin against the Lord, that is, if a priest
profane the holy things of the Lord, if a man that deals with
God for others, do himself affront him, who shall entreat for
him 2, Eli was himself a judge, and had often made interces-
Šion for transgressors, but, says he, “You that sin against the
Lord,” that is, “...against the law and honour of God, in those
very things which immediately pertain to him, and by which
reconciliation is to be made, how can I entreat for you ?”
Their condition was deplorable indeed, when their own fa-
ther could not speak a good word for them, nor could have
the face to appear as their advocate. Sins against the remedy,
the atonement itself, are most dangerous; treading under foot
the blood of the covenant ; for then there remains no more sacri-
fice, Heb. x. 26. - -
But, (2.) It was too mild and gentle. He should have re-
buked them sharply, their crimes deserved it, their temper
needed it; the softness of his dealing with them would but
harden them the more. The animadversion was too easy,
when he said, It is no good report ; he should have said, “It
Ş. a shameful scandalous thing, and not to be suffered '"
Whether it was because he loved them, or because he feared
them, that he dealt thus tenderly with them, it was certainly
an evidence of his want of zeal for the honour of God and his
sanctuary. He bound them over to God’s judgment, but he
should have taken cognizance of their crimes himself, as high
priest and judge, and have restrained and punished them.
What he said was right, but it was not enough. Note, It is
sometimes necessary that we put an edge upon the reproofs
we give. There are those that must be saved with fear,
Jude 23.
3. Their obstinacy against this reproof; his lenity did not
at all work upon them ; they hearkened not to their father,
though he was also a judge ; they had no regard either to his
authority, or to his affection, which was to them an evident
token of perdition ; it was because the Lord would slay them.
They had long hardened their hearts, and now God, in a way
of righteous judgment, hardened their hearts, and Seared their
consciences, and withheld from them the grace they had re-
sisted and forfeited. Note, Those that are deaf to the reproofs
of wisdom, are manifestly marked for ruin. The Lord has
determined to destroy them, 2 Chron. xxv. 16. See Prov.
xxix. 1. Immediately upon this, Samuel's tractableness is
again mentioned, (v. 26.) to shame their obstinacy ; the child
Samuel grew. God’s grace is his own ; he denied it to the
sons of the high priest, and gave it to the child of an obscure
country Levite.
27 And there came a man of God unto Eli, and
said unto him, Thus saith the Lo RD, Did I plainly
appear unto the house of thy father, when they
were in Egypt in Pharaoh’s house 2 28 And did I
choose him out of all the tribes of Israel to be my
priest, to offer upon mine altar, to burn incense,
to wear an ephod before me? and did I give unto
the house of thy father all the offerings made by
fire of the children of Israel ? 29 Wherefore kick
ye at my sacrifice and at mine offering, which I
have commanded in my habitation, and honourest
thy sons above me, to make yourselves fat with the
chiefest of all the offerings of Israel muy people 7
30 Wherefore the Lo RD God of Israel Saith, I said
indeed that thy house, and the house of thy father,
should walk before me for ever: but now the
Lo RD saith, Be it far from me ; for them that ho-
nour me I will honour, and they that despise me
shall be lightly esteemed. 31 Behold, the days
come that I will cut off thine arm, and the arm of
thy father’s house, that there shall not be an old
man in thine house. 32 And thou shalt see an
enemy in my habitation, in all the wealth which
God shall give Israel : and there shall not be an
old man in thine house for ever. 33 And the man
of thine, whom I shall not cut off from mine altar,
shall be to consume thine eyes, and to grieve thine
heart; and all the increase of thine house shall
die in the flower of their age. 34 And this shall
be a sign unto thee, that shall come upon thy two
sons, on Hophni and Phinehas : in one day they
shall die both of them. 35 And I will raise me up
a faithful priest, that shall do according to that
which is in mine heart, and in my mind: and I
will build him a sure house ; and he shall walk
before mine Anointed for ever. 36 And it shall
come to pass, that every one that is left in thine
house shall come and crouch to him for a piece of
silver and a morsel of bread, and shall say, Put me,
I pray thee, into one of the priests’ offices, that I
may eat a piece of bread.
Eli reproved his sons too gently, and did not threaten them
as he should, and therefore God sent a prophet to him to re-
prove him sharply, and to threaten him, because, by his in-
dulgence of them, he had strengthened their hands in their
wickedness. If good men be wanting in their duty, and by
their carelessness and remissness contribute any thing to the
sin of sinners, they must expect both to hear of it, and to
smart for it. Eli's family was now nearer to God than al”
the families ºf the earth, and therefore ...”in punish thears.
BEgon E CHRIST, 1128.
The Lord's message to Eli.
I. SAMUEL, II.
Amos iii. 2. The message is sent to Eli himself, because
God would bring him to repentance and save him ; not to his
sons, whom he had determined to destroy. And it might have
been a means of awakening him to do his duty at last, and so
zo have prevented the judgment, but we do not find it had any
great effect upon him. .
The message this prophet delivers from God, is very close.
I. He reminds him of the great things God had done for the
house of his fathers, and for his family. He appeared to
Aaron in Egypt, (Exod. iv. 27.) in the house of bondage, as
a token of further favour which he designed for him, v. 28.
He advanced him to the priesthood, entailed it upon his
family, and thereby dignified it above any of the families of
Israel. He intrusted him with honourable work, to offer on
God’s altar, to burn incense, and to wear that ephod in which
was the breastplate of judgment. He settled upon him an
honourable maintenance, a share out of all the offerings made
by fire, v. 28. What could he have done more for them, to
engage them to be faithful to him 2 Note, The distinguishing
favours we have received from God, especially those of
the spiritual priesthood, are great aggravations of sin, and
will be remembered against us in the day of account, if we
profane our crown, and betray our trust, Deut. xxxii.6.2 Sam.
xii. 7, 8.
II. He exhibits a high charge against him and his family ;
his children did wickedly, and he connived at it, and thereby
involved himself in the guilt ; the indictment therefore runs
against them all, v. 29. 1. His sons had impiously profaned
the holy things of God ; “Ye kick at my sacrifice which I have
commanded ; not only trample upon the institution as a mean
thing, but spurn at it as a thing you hate to be tied up
to.” They did the utmost despite imaginable to the offerings
of the Lord, when they committed all that outrage and rapine,
about them, that we read of, and violently plundered the pots
on which, in effect, Holiness to the Lord was written (Zech.
xiv. 20.) and took that fat to themselves, which God had
appointed to be burned on his altar. 2. Eli had bolstered
them up in it, by not punishing their insolence and impiety ;
“. Thou for thy part honourest thy sons above me ;” that is,
“Thou hadst rather see my offerings disgraced by their pro-
fanation of them, than see thy sons disgraced by a legal
censure upon them for so doing, which ought to have been
inflicted, even to suspension and deprivation ab officio et be-
neficio—of their office and its emoluments.” Those that allow
and countenance their children in any evil way, and do not use
their authority to restrain and punish them, do in effect
honour them more than God, being more tender of their repu-
tation than of his glory, and more desirous to humour them
than to honour him. 3. They had all shared in the gains of
the sacrilege. It is to be feared that Eli himself, though he
disliked and reproved the abuses they committed, yet did not
forbear to eat of the roast meat they sacrilegiously got ; (v.
}5.) he was a fat heavy man ; (ch. iv. 18.) and therefore it is
charged upon the whole family, (though Hophni and Phine-
has were principally guilty,) Ye make yourselves fat with the
chiefest of all the offerings. God gave them sufficient to feed
them, but that would not suffice, they made themselves fat,
and served their lusts, with that which God was to be served
with. See Hosea Iv. 8.
III. He declares the cutting off of the entail of the high
priesthood from his family ; , (v. 30.) “The Lord God of Israel,
who is jealous for his own honour and Israel’s, says, and
lets thee know it, that thy commission is revoked and super-
seded.” I said, indeed, that thy house, and the house of thy
father Ithamar, (for from that younger son of Aaron, Eli
was descended,) show.ld walk before me for ever. Upon what
occasion the dignity of the high priesthood was transferred
from the family of Eleazar to that of Ithamar, does not ap-
pear; but it seems it had been done, and Eli stood fair to
have that honour perpetuated to his posterity; but observe,
the promise carried its own condition along with it, They shall
walk before me for ever ; that is, They shall have the honour,
provided they faithfully do the service ; walking before God, is
the great condition of the covenant, Gen. xvii. 1. Let them
set me before their face, and I will set them before my face con-
tinually ; (Ps. xli. 12.) otherwise not. But now the Lord
says, Be it far from me ; “Now that you cast me off, you can
expect no other than that I should cast you off; you will not
walk before me as you should, and therefore you shall not ;”
such wicked and abusive servants God will discard, and turn
out of h’s service. Some think there is a further reach in this
recall of the grant, and that it was not only to be fulfilled
shortly in the deposing of the posterity of Eli, when Zadok,
who descended from Eleazar, was put in Abiathar's room, but
it was to have its §ºplete accomplishment at length in the
68 -
-**
total abolishing of the Levitical priesthood by the priesthood
of Christ.
IV. He gives a good reason for this revocation, taken from
a settled and standing rule of God’s government, according to
which, all must expect to be dealt with ; (like that by which
Cain was tried, Gen. iv. 7.) Them that honowr me, I will
honour ; , and they that despise me, shall be lightly esteemed.
Observe in general, 1. That God is the Fountain of honour
and dishonour ; he can exalt the meanest, and put contempt
upon the greatest. 2. As we deal with God, we must expect
to be dealt with by him, and yet, more favourably than we
deserve. See Ps. xviii. 25, 26. Particularly, be it spoken,
(1.) To the everlasting reputation of religion and serious
godliness, that it gives honour to God, and puts honour upon
men. By it we seek and serve the glory of God, and he will
be behind-hand with none that do so, but here and hereafter
will secure their glory. The way to be truly great, is to be
truly good. If we humble, and deny ourselves in any thing to
honour God, and have a single eye to him in it, we may
depend upon this promise, he will put the best honour upon
us. See John xii. 26. (2.) Be it spoken to the everlasting
reproach of impiety and profaneness, that this does dishonour
to God, (despises the greatest and best of beings, whom
angels adore,) and will bring dishonour upon men, for they
that do so, shall be lightly esteemed ; not only God will
lightly esteem them, (that, perhaps, they will not regard, as
they that honour him value his honour, of whom therefore it
is said, I will honour them,) but they shall be lightly esteemed
by all the world, the very honour they are proud of shall be
laid in the dust ; they shall see themselves despised by als
mankind, their names a reproach ; when they are gone, their
memory shall rot, and when they rise again, it shall be to
everlasting shame and contempt. The dishonour which their
impotent malice puts upon God and his omnipotenk justice,
will return upon their own heads, Ps. lxxix. 12.
V. He foretells the particular judgments which should
come upon his family, to his perpetual ignominy. A curse
should be entailed upon his posterity, and a terrible curse it
is, and shows how jealous God is in the matters of his wor-
ship, and how ill he takes it, when those who are obliged by
their character and profession to preserve and advance the
interests of his glory, are false to their trust, and betray them. If
God’s ministers be vicious and profane, how much sorer punish-
ºnent will they be thought worthy of, here and for ever, than
other sinners? Let such read the doom here passed on Eli's
house, and tremble. It is threatened, -
1. That their power should be broken ; (v. 31.) I will cut
off thine arm, and the arm of thy father's house ; they should
be stripped of all their authority, should be deposed, and have
no influence upon the people as they had had : God would
make them contemptible and base. See Mal. ii. 8, 9. The
sons had abused their power to oppress the people and en-
croach upon their rights, and the father had not used his
power, as he ought to have done, to restrain and punish
them, and therefore it is justly threatened, that the arm
should be cut off, which was not stretched out as it should
have been. : & .
2. That their lives should be shortened : he was himself an
old man ; but instead of using the wisdom, gravity, experi-
ence, and authority, of his age, for the service of God and the
support of religion, he had suffered the infirmities of age to
make him more cool and remiss in his duty, and therefore it is
here threatened, that none of his posterity should live to be
old ; (v. 31, 32.) it is twice spoken ; There shall not be an old
man in thy house for ever ; and again, (v. 33.) All the increase
of thine house, from generation to generation, shall die in the
flower of their age, when they are in the midst of the years of
their service; so that though the family should not be ex: .
tinct, yet it should never be considerable, nor should any of
it come to be eminent in their day. Bishop Patrick relates it,
out of some of the Jewish writers, that, long after this, there
being a family in Jerusalem, none of which commonly lived
above eighteen years, upon search, it was found that they
ºed from the house of Eli, on which this sentence was
passed.
3. That all their comforts should be imbittered. (1.) The
comfort they had in the sanctuary, in 1ts wealth and prospe-
rity; Thou shalt see an enemy in my habitation. This was
fulfilled in the Philistines’ invasions, and the mischiefs they
did to Israel, by which the country was impoverished, (ch.
xiii. 19.) and, no doubt, the priests’ incomes were thereby
very much impaired. The captivity of the ark was such an
act of hostility, committed upon God’s habitation, as broke
Eli's heart. As it is a blessing to a family to see peace upon
Israel, (Ps. cxxviii. 5, 6.) so the contrary is a sore judgment
BEFORE CHRIST, 1128.
The Jord calls Samur:
I. SAMUEL. III.
*—
upon a family, especially a family of priests. (2.) The com-
fort of their clºildren. “The man of thine, whom I shall not
cut off by an untimely death, shall live to be a blot and burthen
to the family, a scandal and vexation to his relations; he
shall be to consume thine eyes, and grieve thine heart, either for
his foolishness, or his sickliness, or his wickedness, or his
poverty.” Grief for a dead child is great, but for a bad child
often greater.
4. That their substance should be wasted, and they should
be reduced to extreme poverty; (v. 36.) He that is left
alive in thy house, shall have littlejoy of his life, for want of a
livelihood'; he shall come, and crouch to the succeeding
family for a subsistence.” (1.) He shall beg for the small-
est aims, a piece of silver, and the word signifies the least
piece, and a morsel of bread. See how this answered the sin.
Eli's sons must have the best pieces of flesh, but their sons
will be glad of a morsel of bread. Note, Want is the just
punishment of wantonness. Those who could not be content
without dainties and varieties, are brought, they or theirs, to
want necessaries, and the Lord is righteous in it. (2.) He
shall beg for the meanest office ; Put me into somewhat belong-
ing to the priesthood, as it is in the original, make me as one of
the hired servants; the fittest place for a prodigal. Plenty
and power are forfeited when they are abused. They should
not be able to pretend to any good preferment, not to any
place at the altar, but should petition for some poor employ-
ment, be the work ever so hard and the wages ever so small,
so they might but get bread. This, it is probable, was fully
accomplished, when Abiathar, who was of Eli's race, was de-
posed by Solomon for treason, and he and his turned out of
office in the temple, (1 Kings ii. 26, 27.) by which it is easy
to think his posterity were reduced to the extremities here
described. - -
5. That God would shortly begin to execute these judg-
ments in the death of Hophni and Phinehas, the sad tidings
of which Eli himself should live to hear; This shall be a sign
to thee, v. 34. When thou hearest it, say, “Now the word of
God begins to operate ; here is one threatening fulfilled, from
which I infer that all the rest will be fulfilled in their order.”
Hophni and Phinehas had many a time sinned together, and
it is here foretold that they should die together both in one
day. Bind these tares in a bundle for the fire. It was ful-
filled, ch. iv. 11.
Lastly, In the midst of all these threatenings against the
house of Eli, here is mercy promised to Israel ; (v. 35.) I will
raise me vp, a faithful priest. 1. This was fulfilled in Zadok,
of the family of Eleazar, who came into Abiathar’s place, in
the beginning of Solomon’s reign, and was faithful to his
trust; and the high priests were of his posterity as long as
the Levitical priesthood continued. Note, The wickedness of
ministers, though it destroy themselves, yet it shall not destroy
the ministry.
continue always to the end of the world. If some falsify their
trust, yet others shall be raised up, that will be true to it.
God’s work shall never fall to the ground for want of hands to
carry it on. The high priest is here said to walk before God's
anointed, that is, David and his seed, because he wore the
breast plate of judgment, which he was to consult, not in
common cases, but for the king, in the affairs of state. Note,
Notwithstanding the degeneracy we see and lament in many
families, God will secure to himself a succession. If some
grow worse than their ancestors, others, to balance that, shall
grow better. 2. It has its full accomplishment in the priest-
hood of Christ, that merciful and faithful High Priest, whom
God raised up when the Levitical priesthood was thrown off,
who in all things did his Father’s mind, and for whom God
will build a sure house, build it on a rock, so that the gates of
hell cannot prevail against it.
CHAP. III.
In the ſoregoing chapter we had Samuel a young priest, though by birth a
Levite only, for hē ministered before the Lord in a linen ephod' in this
chapter we have him a young prophet, which was more ; God in an ex-
traordinary manner revealing himself to him, and in him reviving, if
not commencing, prophecy in Israel. Here is, I. God's fººt 7manz-
festation of himself in an extraordinary manner to Samuel, v. 1–10.
II. The message he sent by him to Eli, p. 11–14. III. The faithful
delivery of that message to Eli, and his submission to the righteousness of
Ged in it, v. 15–18. IP. The establishment of Samuel to be a prophet
in Israel, v. 19-–21.
I A ND the child Samuel ministered unto the
- LoRD before Eli. . And the word of the
LoRD was precious in those days; there was no
open vision. 2 And it came to pass at that time,
when Eli was laid down in his place, and his eyes
How bad soever the officers are, the office shall
began to wax dim, that he could not see ; 3 And
ere the lamp of God went out in the temple of the
LoRD, where the ark of God was, and Samuel was
laid down to sleep ; 4 That the LoRD called
Samuel : and he answered, Here am I. 5 And he ran
unto Eli, and said, Here am I; for thou calledst
me. And he said, I called not ; lie down again.
And he went and lay down. 6 And the Lo RD
called yet again, Samuel. And Samuel arose, and
went to Eli, and said, Here am I; for thou didst.
call me. And he answered, I called not, my son ;
lie down again. 7 Now Samuel did not yet know
the Lo RD, neither was the word of the Lo RD yet
revealed unto him : 8 And the LoRD called
Samuel again the third time. And he arose, and
went to Eli, and said, Here am I; for thou didst;
call me. And Eli perceived that the LORD had
called the child. 9 Therefore Eli said unto Samuel,
Go, lie down : and it shall be, if he call thee, that.
thou shalt say, Speak, LORD ; for thy servant hear–
eth. So Samuel went and lay down in his place.
10 And the Lo RD came, and stood, and called as
at other times, Samuel, Samuel. Then Samuel an-
swered, Speak; for thy servant heareth.
To make way for the account of God’s revealing himself
first to Samuel, we are here told, (v. 1.) 1. How industrious.
Samuel was in serving God, according as his place and capa-
city were ; (v. 1.) The child Samuel, though but a child, mi-
mistered winto the Lord before Eli. It was an aggravation of
the wickedness of Eli's sons, that the child Samuel shamed.
them. They rebelled against the Lord, but Samuel minister-
ed to him ; they slighted their father’s admonitions, but.
Samuel was observant of them ; he ministered before Eli, un-
der his eye and direction. It was the praise of Samuel, that:
he was so far from being influenced by their bad example,
that he did not in the least fall off, but improved and went:
on. And it was a preparative for the honours God intended.
him ; he that was thus faithful in a little, was soon after in-
trusted with much more. Let those that are young, be humble
and diligent, and they will find that the surest way to prefer-
ment. Those are fittest to rule, that have learnt to obey. 2
How scarce a thing prophecy then was, which made the calk
of Samuel to be the greater surprise to himself, and the greater
favour to Israel ; The word of the Lord was precious in those
days. Now and then a man of God was employed as a mes-
senger upon an extraordinary occasion ; (as ch. ii. 27.) but
there were no settled prophets, to whom the people might
have recourse for counsel, nor from whom they might expect
the discoveries of the divine will. And the rarity of prophecy
made it the more precious in the account of all those that:
knew how to put a right value upon it. It was precious, for
what there was, (it seems,) was private, there was no open
vision, that is, there were none that were publicly known toº
have visions. Perhaps, the impiety and impurity that pre-
vailed in the tabernacle, and, no doubt, corrupted the whole
nation, had provoked God, as a token of his displeasure, toº
withdraw the Spirit of prophecy; till the decree was gone
forth for the raising up of a more faithful priest, and then, as:
an earnest of that, this faithful prophet was raised up.
The manner of God’s revealing himself to Samuel is here:
related very particularly, for it was uncommon -
I. Eli was retired ; Samuel had waited on him to his bed,
and the rest that attended the service of the sanctuary were
gone, we may suppose, to their several apartments; (v. 2.) '
Eli was laid down in his place, he went to bed betimes, being.
unfit for business, and soon weary of it, and perhaps loving.
his ease too well. Probably, he kept his chamber much,
which gave his sons the greater liberty. And he sought re-
tirement the more, because his eyes began to wax dim, an
sººn which came justly upon him for winking at his sons'
aultS. - -
II. Samuel was laid down to sleep, in some closet near to:
Eli's room, as his page of the back-stairs, ready within call,
if the old man should want any thing in the night, perhaps to
read to him, if he could not sleep. He chose to take Samuelº
into this office rather than any of his own family, because of
the towardly disposition he observed in him. When his own
sons were a grief to him, his little servitor was his joy. Let
those that are afflicted in their children, thank God if they
have any about them, in whom they arºmoted. Summetz'
T3EFORE Cirmist, 1128.
The Lord calls Samuel.
I. SAMUEL, III.
was laid down ere the lamp of God went out ; (v. 3.) it should
seem he lay somewhere so near the holy place, that he went
to bed with that light, before any of the lamps in the branches
of the candlestick went out, (for the main lamp never went
out,) which, probably, was toward midnight; till that time,
Samuel had been employing himself in some good exercise or
other, reading and prayer, or perhaps cleaning or making
ready the holy place ; and then went softly to his bed. Then
we may expect God’s gracious visits, when we are constant
and diligent in our duty. -
III. God called him by name, and he took it for Eli's call,
and ran to him, v. 4, 5. Samuel lay awake in his bed, his
thoughts, no doubt, well employed, (as David's, Ps. lxiii. 6.)
when the Lord called to him, Bishop Patrick thinks, out of
the most holy place ; and so the Chaldee paraphrase reads it,
A voice was heard out of the temple of the Lord ; but Eli, though
it is likely he lay nearer, heard it not ; yet, possibly, it might
come some other way. Hereupon, we have an instance, l.
Of Samuel's industry, and readiness to wait on Eli ; supposing
it was he that called him, he hastened out of his warm bed,
and ran to him, to see if he wanted any thing, and perhaps fear-
Ing he was not well. “Here am I,’” said he. A good example
to servants, to come when they are called ; and to the younger,
not only to submit to the elder, but to be careful and tender
of them. 2. Of his infirmity, and unacquaintedness with the
visions of the Almighty, that he took that to be only Eli's
call, which was really the call of God. Such mistakes as
these we make oftener than we think of. God calls to us by
his word, and we take it to be only the call of the minister,
and answer it accordingly ; calls to us by his providences, and
we look only at the instruments. His voice cries, and it is
but here and there a man of wisdom that understands it to be
his voice. Eli assured him he did not call him, yet elid not
chide him for disturbing him with being over-officious; did
not call him a fool, and tell him he dreamed, but mildly bade
him lie down again, he had nothing for him to do. If servants.
must be ready at their masters’ call, masters must also be
tender of their servants’ comfort; that thy man-servant, and
thy maid-servant, may rest as well as thou. So Samuel went
and lay down. God calls many by the ministry of the word,
and they say, as Samuel did, “Here am I:” but, not looking
at God, nor discerning his voice in the call, the impressions
of it are soon lost; they lie down again, and their convictions
come to nothing.
IV. The same cali was repeated, and the same mistake
made, a second and third time, v. 6–9. 1. God continued
to call the child: yet again, (v. 6.) and again the third time,
v. 8. Note, The call which divine grace designs to make
effectual, shall be repeated till it is so; that is, till we come
at the call : for the purpose of God, according to which we
are called, shall certainly stand. 2. Samuel was still ignorant
that it was the Lord that called him ; (v. 7.) Samuel did not
3yet know the Lord. He knew the written word, and was ac-
quainted with the mind of God in that, but he did not yet
apprehend the way in which God reveals himself to his ser-
vants the prophets, especially by a still small voice; this was
altogether new and strange to him ; perhaps he had been
Sooner aware of a divine revelation, had it coma in a dream
or a vision ; but this was a way he had not only not known
himself, but not heard of Those that have the greatest
knowledge of divine things must remember the time when
ahey were as babes, unskilful in the word of righteousness.
When I was a child, I understood as a child. Yet let us not
despise the day of small things: Thus did Samuel, (so the
margin reads it,) before he knew the Lord, and before the word
af the Lord was revealed unto him ; thus he blundered one
time after another, but afterward he understood better. The
witness of the Spirit in the hearts of the faithful, is often thus
mistaken, by which means they lose the comfort of it; and
the strivings of the Spirit with the consciences of sinners are
likewise often mistaken, and so the benefit of their convic-
tions is lost: God speaketh once, yea twice, but man perceiveth
it not, Job xxxiii. 14. 3. Samuel went to Eli this second and
third time, the voice perhaps resembling his, and the child
being very near to him ; and he tells him with great assur-
ance, “Thou didst call me; (v. 6—8.) it could be no one else.”
Samuel's disposition to come when he was called, though but
by Eli, proving him dutiful and active, qualified him for the
favour now to be showed him ; God chooses to employ such.
But there was a special providence in it, that he should go
thus often to Eli ; for hereby, at length, Eli perceived that the
Lord had called the child, v. 8. And, (1.) This would be a
mortification to him, and he would apprehend it to be a step
toward his family’s being degraded, that when God had some-
thing to say, he * choose to say it to the child Samuel,
his servant that waited on him, and not to him. And it would
humble him the more, when afterward he found it was a
message to himself, and yet sent him by a child. He had rea-
son to look upon this as a further token of God’s displeasure.
(2.) This would put him upon inquiring what it was that God
said to Samuel, and would abundantly satisfy him of the truth
and certainty of what should be delivered, and no room would
be left for him to suggest that it was but a fancy of Sainuel's ;
for before the message was delivered, he himself perceived
that God was about to speak to him, and yet must not know
what it is, till he had it from Samuel himself. Thus even the
infirmities and mistakes of those whom God employs, are
overruled by infinite Wisdom, and made serviceable to his
purposes.
V. At length Samuel was put into a posture to receive a
message from God, not to be lodged with himself and go no
further, but, that he might be a complete prophet, to be pub-
lished and made an open vision. 1. Eli, perceiving that it
was the voice of God that Samuel heard, gave him instructions
what to say, v. 9. This was honestly done; that though it
was a disgrace to him for God’s call to pass him by, and be
directed to Samuel, yet he put him in a way how to entertain it.
Had he been envious of this honour done to Samuel, he would
have done what he could to deprive him of it, and since he
did not perceive it himself, would have bidden him lie down
and sleep, and never heed it, it was but a dream ; but he was
of a better spirit than to act so ; he gave him the best advice
he could, for the forwarding of his advancement. Thus the
elder should, without grudging, do their utmost to assist and
improve the younger that are rising up, though they see them-
selves likely to be darkened and eclipsed by them. Let us
never be wanting to inform and instruct those that are coming
after us, even such as will soon be preferred before us, John
i. 30. The instruction Eli gave him was, when God called
the next time, to say, Speak, Lord, for thy servant heareth.
He must call himself God’s servant, must desire to know the
mind of God. “Speak, Lord, speak to me, speak now :” and
he must prepare to hear, and promise to attend, thy set ºant
heareth. Note, Then we may expect that God will speak to
us, when we set ourselves to hearken to what he says, Ps.
lxxxv. 8. Hab. ii. 1. When we come to read the word of
God, and to attend on the preaching of it, we should come
thus disposed, submitting our souls to the commanding light
and power of it: Speak, Lord, for thy servant heareth. 2. It
should seem that God spake the fourth time, in a way some-
what different from the other; though the call was, at other
times, a call to him by name, yet now he stood and called ;
which intimates, that there was now some visible appearance
of the divine glory to Samuel, a vision that stood before him,
like that before Eliphaz, though he could not discern the form
thereof, Job iv. 16. This satisfied him that it was not Eli that
called, for he now saw the voice that spake with him, as it is
expressed, Rev. i. 12. Now also the call was doubled, Samuel,
Samuel, as if God delighted in the mention of his name ; or
to intimate that now he should be made to understand who
spoke to him. God hath spoken once, twice have I heard this,
Ps. lxii. 11. It was an honour to him, that God was pleased
to know him by name ; (Exod. xxxiii. 12.) and then his call
was powerful and effectual, when he called him by name, and
so brought it particularly to him, as Saul, Saul. Thus God
called to Abraham by name, Gen. xxii. 1. 3. Samuel said as
he was taught, Speak, for thy servant heareth. Note, Good
words should be put into children's mouths betimes, and apt
expressions of pious and devout affections, by which they may
be prepared for a better acquaintance with divine things, and
trained up to a converse with them. Teach young people
what they shall say, for they cannot order their speech by reason
of darkness. Samuel did not now rise and run as before, when
he thought Eli called, but lay still and listened. The more
sedate and composed our spirits are, the better prepared they
are for divine discoveries. "Let all tumultuous thoughts and
passions be kept under, and every thing be quiet and Serene
in the soul, and then we are fit to hear from God. All must
be silent, when he speaks. But observe, Samuel left out one
word; he did not say, Speak, Lord, but only, Speak, for thy
servant heareth ; perhaps, as Bishop Patrick suggests, out of
uncertainty whether it was God that spoke to him or no.
However, by this answer, Speak, for thy servant heareth, way
was made for the message he was now to receive, and Samuel
was brought acquainted with the words of God, and visions
of the Almighty; and this, ere the lamp of God went out, (v. 3.)
in the temple of the Lord, which some of the Jewish writers put
a mystical sense upon : before the fall of Eli, and the eclips-
ing of the Urim and Thummim for some time thereby, God
called Samuel, and made him an oracle ; whence they have
BEFoRE CHRIST, 1128.
I. SAMUEL, III. - Message of the Lord to Samuel. -
an observation among their doctors. That the sun riseth, and
the sun goeth down ; (Eccl. i. 5.) that is, say they, Ere
God maketh the sun of one righteous man to set, he makes the
sun of another righteous man to rise. Smith ea Kimchi.
11 And the Lo RD said to Samuel, Behold I will
do a thing in Israel, at which both the ears of every
one that heareth it shall tingle, 12 In that day I
will perform against Eli all things which I have
spoken concerning his house; when I begin, I will
also make an end. 13 For I have told him, that I
will judge his house for ever, for the iniquity which
he knoweth ; because his sons made themselves vile,
and he restrained them not. 14 And therefore I
have sworn unto the house of Eli, that the iniquity
of Eli's house shall not be purged with sacrifice nor
offering for ever, 15 And Samuel lay until the
morning, and opened the doors of the house of the
LoR D : and Samuel feared to show Eli the vision.
16 Then Eli called Samuel, and said, Samuel, my
son. And he answered, Here am I. 17 And he
said, What is the thing that the LORD hath said
unto thee ? I pray thee hide it not from me : God do
So to thee, and more also, if thou hide any thing
from me of all the things that he said unto thee. 18
And Samuel told him every whit, and hid nothing
from him. And he said, It is the Lo RD : let him do
what seemeth him good.
Here is, 1. The message which, after all this introduction,
God delivered to Samuel concerning Eli's house.
not come to him now, to tell him how great a man he should
be in his day, what a figure he should make, and what a bless-
ing he should be in Israel. Young people have commonly a
great curiosity to be told their fortune, but God came to
Samuel, not to gratify his curiosity, but to employ him in his
service, and send him on an errand to another person, which
was much better ; and yet the matter of this first message,
which, no doubt, made a very great impression upon him,
might be of good use to him afterward, when his own sons
proved, though not so bad as Eli's, yet not so good as they
should have been, ch. viii. 3
The message is short, not near so long as that which the
man of God brought ; (ch. ii. 27.) for Samuel being a child,
it could not be expected he should remember a long message,
and God considered his frame. The memories of children
must not be overcharged, no not with divine things. But it
is a sad message, a message of wrath, to ratify the message in
the former chapter, and to build on the sentence there pro-
nounced, because perhaps Eli did not give so much regard
to that as he ought to have done. Divine threatenings, the
less they are heeded, the surer they will come, and the
heavier they will fall. Reference is here had to what was
there said concerning both the sin and the punishment.
1. Concerning the sin; it is the iniquity that he knoweth, v.
13. The man of God told him of it, and many a time his own,
conscience had told him of it. O what a great (eal of guilt.
and corruption is there in us, concerning which we may say,
“It is the iniquity which our own heart knoweth ; we are con-
scious to ourselves of it ! . In short, the iniquity was 3. his
r, as it
sons made themselves vile, and he restrained them not. G -
is in the Hebrew, he frowned not upon them. H he did show
his dislike of their wicked courses, yet not to that degree that
he qught to have done: he did reprove them, but he did not
punish them for the mischief they did, nor deprive them of
their power to do mischief, which, as a father, high priest,
- Note, (i.) Sinners do by."
and judge, he might have done. -
their own wickedness make themselves vile. They debauch
themselves, for every man is tempted, when he is drawn aside.
ºf his own lusts ; (Jam, i. 14.) and thereby they debase.
themselves, and make themselves not only mean, but odious
to the holy God, and holy men and angels. Sin is a vile thing,
and vilifies men more than any thing, Ps. xv. 4. Eli's sons.
made light of God, and made his offerings vile in the people's
eyes; but the shame returned into their own bosom, they
made themselves vile. (2.) Those that do not restrain the sins.
of others, when it is in the power of their hand to do it, make
themselves partakers of the guilt, and will be charged as
accessaries. Those in authority will have a great deal to
answer for, if they make not the sword they bear a terror to:
evil workers.
# ºpening the punishment, it is that which I have
OL, © 4 p
| ration.
God did
pupil to the tutor whom he loves and honours.
! - . w * , - - - r -- -- i. , -
spoken concerning his house; (v. 12. and v. 13.) I, hate toid
him, that I will judge his house for ever ; that is, that a curse
should be entailed upon his family from generation to gene-
The particulars of this curse we had before ; they are
not here repeated, but it is added, - *
(1.) That when that sentence began to be executed, it
would be very dreadful and amazing to all Israel ; ( v., 11.),
Both the ears of every one that hears it, shall ling le. Every
Israelite would be struck, with terror and a tonishment, to
hear of the slaying of Eli's sons, the breaking of Eli's neck,
and the dispersion of Eli's family. Lord, how terrible art.
thou in thy judgments? If this be done in a green tree, what,
shall be done in the dry 2 Note, God's judgments upon
others, should affect us with a holy fear, Ps. cxix. 120. .
(2.) That these direful first-fruits of the execution would
be certain earnests of the progress and full accomplishment.
of it. “When I begin, l, will proceed, and make ur end of all
I have threatened,” p. 12. It is intimated that it might,
possibly, be some time before he would begin, but let them
not call that forbearance an acquittance, nor that reprieve a
pardon : for when at length he does begin, he will make,
º work of it, and though he stay long, he will strike
O Illé,
(3.) That no room should be left for hope that this sentence
might be reversed, and the execution stayed or mitigated, v.
14. . [l.] God would not revoke the sentence, for he backed
it with an oath ; I have sworn to the house of Eli : and God.
will not go back from what he has sworn, either in mercy or
judgment. [2.] He would never come to a composition for the
forfeiture. The iniquity of Eli's house shall not be purged with.
sacrifice nor offering for ever. No atonement shall be made,
for the sin, nor any abatement of the punishment. This was
the imperfection of the legal sacrifices, that there were ini-
quities which they did not reach, which they would not purge;
but the blood of Christ cleanses from sin, and secures all those
that by faith are interested in it, from that eternal death which,
is the wages of sin. . . . .
II. The delivery of this message to Eli. Observe, -
1. Samuel's modest concealment of it, v. 15. (1.) He lay.
till the morning, and we may well suppose he lay awake.
pondering, on what he had heard, repeating it to himself, and,
considering what use he must make of it. After we have:
received the spiritual food of God’s word, it is good to com-
pose ourselves, and give it time to digest. (2.). He opened:
the doors of the house of the Lord, in the morning, as he used to
do, being up first in the tabernacle. That he should do so at:
other times, was an instance of extraordinary towardliness in a
child, but that he should do so this morning, was an instance
of great humility. God had highly honoured him above als
the children of his people, yet he was not proud of the honour,
nor puffed, up with it ; did not think himself too great and too.
good to be employed in these mean and servile offices, but,
as cheerfully as ever, went and opened the doors of the taber-
nacle. Note, Those, whom God manifests himself to, he
makes and keeps low in their own eyes, and willing to stoop
to any thing by which they may be serviceable to his glory,
though but as door-keepers in his house. One would have
expected that Samuel should have been so full of his vision, as,
to forget his ordinary service ; ; that he should have gone
among his companions, as one in ecstasy, to tell them what.
converse he had had with God, this night; but he modestly.
keeps it to himself, tells the vision to no man, but silently:
goes on in his business. Our secret communion, with God is
not to be proclaimed upon the.house-tops. (3.) He feared to.
show Eli the vision. If we was afraid that Eli would be angry.
with him, and chide him ..it will give us cause to suspect that:
Eli used to be as severe with this towardly child, as he was in-
dulgent to his own wicked sons, and that will, bear hard, upon,
him. But we will suppose it was rather because he was afraid.
to grieve and trouble the good old man, that he was so shy;
If he had run immediately with the tidings to Eli, it would
have looked, as if, he desired the woéful day, and hoped to.
build his own family upon the ruin of Eli's, therefore it became.
him not to be forward to do it; no good man can take plea-
sure in bringing evil tidings, especially not Samuel to Eli, the
2. Eli's careful inquiry into it; (v. 16, 17.) as soon as ever
in 1 : 5 .
he heard Samuel stirring, he called for him, probably, to his
bed side; and having perceived before, that God had spoken
to him. he obliged him, not only by importunity, I pray thee,
hide it not from me, but finding him timorous and backward, by.
an adjuration likewise, God do so to thee, and more also, if thou
hide any thing from me! He had reason enough to fear that the
message prophesied no good concerning him, but evil; and
yet, because it was a message from Gº could not con-
6
}}EFort E. Curtist, 1120.
The ark brought winto the camp.
1. SAMUEL, IV.
tentedly be ignorant of it. A good man desires to be ac-
quainted with all the will of God, whether it make for him
or against him. His adjuration, God do so to thee, if thow
hide any thing from mé, may intimate the fearful doom of
unfaithful watchmen ; if they warn not sinners, they bring
upon themselves that wrath and curse, which they should
have denounced, in God's name, against those that go 0%
still in their trespasses.
3. Samuel's faithful delivery of his message at last ; (v. 18.)
He told him every whit: when he saw that he must tell him,
he never minced the matter, nor offered to make it better than
it was, to blunt that which was sharp, or to gild the bitter
pill, but delivered the message as plainly and fully as he re-
ceived it, not shunning to declare the whole counsel of God.
Christ's ministers must deal thus faithfully. -
4. Eli's pious acquiescence in it: he did not question
Samuel's integrity, was not cross with him, nor had he any
thing to object against the equity of the sentence ; he did not
complain of the punishment, as Cain did, that it was greater
than either he deserved or could bear, but patiently submitted,
and accepted the punishment of his iniquity; It is the Lord,
let him do what seemeth him good. He understood the sentence
to intend only a temporal punishment, and the entail of dis-
grace and poverty upon his posterity, and not a final separa-
tion of them from the favour of God, and therefore he cheer-
fully submitted ; did not repine, because he knew the demerits
of his family ; nor did he now intercede for the reversing of
the sentence, because God had ratified it with a solemn oath,
of which he would not repent : he therefore composes himself
into a humble resignation to God's will, as Aaron, in a case
not much unlike ; (Lev. x. 3.) He held his peace. In a few
words, (l.) He lays down this satisfying truth, “It is the
Lord ; it is he that pronounces the judgment, from whose bar
there lies no appeal, and against whose sentence there lies no
exception. It is he that will execute the judgment, whose
power cannot be resisted, or justice arraigned, or sovereignty
contested. It is the Lord, who will thus sanctify and glorify
himself, and it is highly fit he should. It is the Lord, with
whom there is no unrighteousness, who never did nor ever will
do any wrong to any of his creatures, nor exact more than
their iniquity deserves.” (2.) He infers from it this satisfy-
ing, conclusion, “Let him do what seemeth him good; I have
nothing to say against his proceedings; he is righteous in all
his ways, and holy in all his works, and therefore his will be
dome. I will bear the indignation of the Lord, because I have
singed against him.” Thus we ought to quiet ourselves under
God’s rebukes, and never to strive with our Maker.
19 And Samuel grew, and the LoRD was with
him, and did let none of his words fall to the
ground. 20 And all Israel, from Dan even to Beer-
sheba, knew that Samuel was established to be a pro-
phet of the Lo R.D. 21 And the Lo RD appeared
again in Shiloh : for the Lo RD revealed himself to
Samuel in Shiloh by the word of the Lo Rd.
Samuel being thus brought acquainted with the visions of
God, we have here an account of the further honour done him
as a prophet. -
1. God did him honour. Having begun to favour him, he
carried on and crowned his own work in him ; (v. 19.) Samuel
grew, for the Lord was with him. All our increase in wisdom
and grace, is owing to the presence of God with us; it is all
in all to our growth. God honoured Samuel, (1.) By further
manifestations of himself to him. Samuel had faithfully de-
livered the messages he was intrusted with, and therefore God
employed him again in his service; (v. 21.) The Lord reveal-
ed himself again to Samuel in Shiloh. Note, God will graci-
ously repeat his visits to those that receive them aright. (2.)
By fulfilling what he spake by him ; (v. 19.) God did let none
of his words fall to the ground ; whatever Samuel said, as a
F. it proved true, and was accomplished in its season.
robably, there were some remarkable instances of the truth
of Samuel's predictions, that happened soon after, which con-
firmed those that were afterward to be fulfilled, and gave
general satisfaction as to his mission. God will confirm the
word of his servants, and perform the counsel of his messengers,
(Isa. xliv. 26.) and will do what he hath said.
2. Israel did him honour. They all knew, and owned, that
Samuel was established to be a prophet, v. 20. (1.) He grew
famous; all that came up to Shiloh to worship, took notice of
him, and admired him, and talked of him when they came
home. Early piety will be the greatest honour of young peo-
ple, and bring them, as much as any thing, and as soon, into
reputation. Them§” honour God he will honour. (2.) He
been such a thing heretofore.
T I – 4 tº ~
grew useful and very serviceable to his generation. He tha.
began betimes to be good, soon came to do good. His esta-
blished commission from God, and established, reputation
with the people, gave him a great opportunity of shining as a
light in Israel. When old Eli was rejected, young Samuel
was established; for God will never leave himself without a
witness, nor his church without a guide.
CHAP. IV.
The predictions in the foregoing chapters, concerning the ruin of Eli's
house, here begin to be fulfilled ; how long after, does not appear ; but .
it was not long. Such sinners God often makes, quick work with.
Here is, I. The disgrace and loss Israel sustained in an encounter with
the Philistines, v. 1, 2. II. Their foolish project to ź.y themselves,
by bringing the ark of God into their camp upon the shoulders of Hop/int
and Phinehas, (v. 3, 4.) which made them secure, (v. 5.) and struck a
fear into the Philistines, but such a fear as roused them, v. 6-9. III.
The fatal consequences of it : Israel was beaten, and the ark taken prº-
soner, v. 10, 11. IIT. The tidings of this brought to Shiloh, and the sad
reception of those tidings. ... t. The city was put into confusion, v. 12, 3.
2. Eli fainted auſay, fell, and broke his neck, v. 14-18. 3. His
daughter-in-law fell in labour upon it, bore a son, but died immediately,
v. 19–22. These were the things which would make the ears of those
that heard them, to lingle.
I N D the word of Samuel came to all Israel.
f*A. Now Israel went out against the Philistines
to battle, and pitched beside Eben-ezer ; and the
Philistines pitched in Aphek. 2 And the Philis-
tines put themselves in array against Israel: and,
when they joined battle, Israel was smitten before
the Philistines; and they slew of the army in the
field about four thousand men. 3 And when the
people were come into the camp, the elders of .
Israel said, Wherefore hath the Lo RD smitten us
to-day before the Philistines? Let us fetch the ark
of the covenant of the Lo RD out of Shiloh unto us,
that, when it coineth among us, it may save us out
of the hand of our enemies. 4 So the people sent
to Shiloh, that they might bring from thence the ark
of the covenant of the Lo RD of hosts, which dwell-
eth between the cherubims : and the two sons of Eli,
Hophni, and Phinehas, were there with the ark of
the covenant of God. 5 And when the ark of the
covenant of the Lo RD came into the camp, all
Israel shouted with a great shout, so that the earth
rang again. 6 And when the Philistines heard the
noise of the shout, they said, What meaneth the
noise of this great shout in the camp of the Hebrews :
And they understood that the ark of the LORD was
come into the camp. 7 And the Philistines were
afraid; for they said, God is come into the camp.
And they said, Woe unto us ! for there hath not
8 Woe unto us !
who shall deliver us out of the hand of these mighty
Gods ! these are the Gods that smote the Egyptians
with all the plagues in the wilderness. 9 Be strong,
and quit yourselves like men, O ye Philistines,
that ye be not servants unto the Hebrews, as they
have been to you : quit yourselves like men, and
fight. .
The first words, which relate to Samuel, that his word came
to all Israel, seem not to have any reference to the following
story, as if it was by any direction of his, that the Israelites
went out against the Philistines: had they consulted him,
though but newly initiated as a prophet, it might have stood
them in more stead than the ark did; but perhaps the princes
of Israel despised his youth, and would not have recourse to
him as an oracle, and he did not as yet interpose in public
affairs; nor do we find any mention of his name from hence-
forward, till some years after; (ch. vii. 3.) only his word came
to all Israel; that is, people from all parts, that were piously
disposed, had recourse to him as a prophet, and advised with
him. Perhaps, it is meant of his prophecy against the house
of Eli, that was generally known and talked of, and all that
were serious and observing, compared the events here related,
when they came to pass, with that prophecy, and saw it ac
complished in them. * * *
Here is, I. A war entered into with the Philistines, v. i.
It was an attempt to throw off the yoke of their oppression,
and would have succeeded better, if they had first repented
f
BEFoſte CHRIST, 1120.
I. SAMUEL, IV. The ark taken by the Philistines.
and reformed, and so begun their work at the right end. It is
“Computed that this was about the middle of the forty years'
dominion that the Philistines had over Israel, (Judg. xiii. 1.)
and soon after the death of Samson ; so Bishop Patrick, who
thinks the slaughter he made at his death, might encourage
£his attempt: but Dr. Lightfoot reckons it forty years after
Samson's death, for so long Eli judged, v. 18.
II. The defeat of Israel in that war, v. 2. Israel, who were
&he aggressors, were smitten, and had four thousand men killed
upon the spot. God had promised that one of them should
‘chase a thousand; but now it was quite contrary, Israel is
Smitten before the Philistines. Sin, the accursed thing, was in
the camp, and gave their enemies all the advantage against
-them, they could wish for. -
III. The measures they concerted for another engagement;
a council of war was called, and, instead of resolving to fast
and pray, and amend their lives, so ill taught were they, (and
*no wonder, when they had such teachers,) that, l. They
quarrelled with God for appearing against them; (v. 2.)
Wherefore has the Lord smitten us? If they meant this as an
inquiry into the cause of God's displeasure, they needed not
go far to find that out; it was plain enough, Israel had sinned,
‘though they were not willing to see it and own it; but it
rather seems that they expostulate boldly with God about it,
are displeased at what God had done, and dispute it with
him. They own the hand of God in their trouble, (so far was
right,) “It is the Lord that has smitten us;” but, instead of
submitting to it, they quarrel with it, and speak as those that
were angry at him and his providence, and not aware of any
Just provocation they had given him. “Wherefore shall we,
that are Israelites, be smitten before the Philistines : How
absurd and unjust is it!”. Note, The foolishness of man per-
verts his way, and then his heart frets against the Lord, (Prov.
+ix. 3.) and finds fault with him. 2. They imagined that they
could oblige him to appear for them the next time, by bringing
‘the ark into their camp. The elders of Israel were so ignorant
ºnd foolish as to propose it, (v. 9.) and the people soon put
it, in execution ; (v. 4.) they sent to Shiloh for the ark, and
Eli had not courage enough to oppose it, but sent his ungodly
sons, Hophni and Phinehas, along with it, at least, permitted
*hem to go, though he knew that wherever they went, the
curse of God went along with them. Now see here, (1.) The
£rofound veneration they had for the ark. “O send for that,
and that will do wonders for us.” The ark was, by institution,
a visible token of God's presence. God had said that he would
dwell between the cherubims, which were over the ark, and were
carried along with it; now they thought that, by paying a
great respect to this sacred chest, they should prove them-
selves to be Israelites indeed, and effectually engage God Al-
mighty to appear in their favour. Note, It is common for
those that have estranged themselves from the vitals of religion,
to discover a great fondness for the rituals and external ob.
servance of it; for those that even deny the power of godliness,
not only to have, but to have in admiration, the form of it.
"he temple of the Lord is cried up, and the ark of the Lord
stickled for, with a great deal of seeming zeal, by multitudes,
that have no regard at all for the Lord of the temple, and the
'God of the ark; as if a fiery concern for the name of chris-
tianity, would atone for a profane contempt of the thing.
And yet indeed they did but make an idol of the ark, and
looked upon it to be as much an image of the God of Israel,
as those which the heathen worshipped, were of their gods.
To worship the true God, and not to worship him as God, is,
in effect, not to worship him at all. (2.) Their egregious
folly in thinking that if they had that in their camp, it would
certainly save them out of the hand of their enemies, and bring
victory back to their side. For, [I.] When the ark set for-
ward, Moses prayed, Rise up, Lord, let thine enemies be scat-
tered : well knowing that it was not the ark moving with them,
but God appearing for thein, that must give them success;
and here were no proper means used to engage God to favour
them with his presence; what good then would the ark do
them, the shell without the kernel? [2.] They were so far
from having God's leave to remove his ark, that he had plainly
enough intimated to them in his law, that when they were
gettled in Canaan, his ark should be settled in the place that
he should choose, (Deut. xii. 5, 11.) and that they must come
to it, and not it to them. How then could they expect any
advantage by it, when they had not a just and legal possession
of it, nor any warrant to stir it from its place? Instead of
honouring God by what they did, they really affronted him.
Nay, [3.] If there had been nothing else to invalidate their
'expectations from the ark, how could they expect it should
bring a blessing, when Hophni and Phinehas were the men
that brought it? It would have given too much countenance
intimidate their adversaries.
— “
to their villany, if the ark had done any kindness to Israel
while it was in the hands of those graceless priests. -
IV. The great joy that was in the camp of Israel, when the
ark was brought into it ; (v. 5.) they shouted, s. that the earth
rang again. Now they thought themselves sure of victory,
and therefore gave a triumphant shout before the battle, as if
the day was without fail their own, intending, by this mighty
shout, to animate themselves and their own forces, and to
Note, Carnal people triumph
much in the external privileges and performances of religion,
and build much upon them, as if those would infallibly save
them ; and as if the ark, God’s throne, in the camp, would
bring them to heaven, though the world and the flesh be upon -
the throne in the heart. - -
W. The consternation which the bringing of the ark into
the camp of Israel put the Philistines into. The two armies
lay so near encamped, that the Philistines heard the shout the
Israelites gave on this great occasion. They soon understood
what it was they triumphed in, (v.6.) and were afraid of the con-
sequences. For, 1. It had never been done before in their days.
God is come into their camp, and therefore woe unto us ; (v. 7.)
and again, woe unto us, v. 8. The name of the God of Israel
was formidable even to those that worshipped other gods, and
some apprehensions, even the infidels had, of the danger of
contending with him. Natural conscience suggests this, that
those are in a woeful condition, who have God against them ;
yet see what gross notions they had of the divine presence, as
if the God of Israel was not as much in the camp before the
ark came thither; which may very well be excused in them,
since the notions the Israelites themselves had of that pre-
sence were no better. “O,” say they, “this is a new design
upon us, more frightful than all their stratagems, for there has
not been such a thing heretofore ; this was the most effectual
course they could take to dispirit our men, and weaken their
hands.” 2. When it had been done in the days of old, it had
wrought wonders; (v. 8.) These are the gods that smote the
Egyptians with all the plagues in the wilderness. Here they
were as much out in their history as in their divinity; the
plagues of Egypt were inflicted before the ark was made, and
before Israel came into the wilderness; but some confused
traditions they had of wonders wrought by or for Israel, when
this ark was carried before them, which they attributed, not
to Jehovah, but to the ark. Now, say they, Who shall deliver
ws out of the hands of these mighty gods? Taking the ark
for God, as well they might, when the Israelites themselves
idolized it. Yet it should seem they scarcely believed them-
selves, when they spoke thus formidably of these mighty gods,
but only bantered ; for, instead of retreating, or proposing
conditions of peace, which they would have done, had they
been really convinced of the power of Israel's God, they stirred
up one another to fight so much the more stoutly: this sur-
prising difficulty did but sharpen their resolution; (v. 9.) Be
strong, and quit yourselves like men ; the commanders inspiring
bold and generous thoughts into the minds of their soldiers,
when they bid them remember how they had lorded it over
Israel, and what an intolerable grief and shame in would be,
if they flinched now, and suffered Israel to lord it over them.
10 And the Philistines fought; and Israel was
smitten, and they fled every man into his tent: and
there was a very great slaughter; for there fell of
Israel thirty thousand footmen. 11 And the ark of
God was taken ; and the two sons of Eli, Hophni
and Phinehas, were slain. -
Here is a short account of the issue of this battle. -
I. Israel was smitten, the army dispersed, and totally rout-
ed, not retiring into the camp, as before, (v. 2.) when they
hoped to rally again, but returning to their tents, every man
shifting for his own safety, and making the best of his way
home, despairing to make head any more ; and thirty thousand
were slain in the field of battle, v. 10. Israel was put to the
worse, 1. Though they had the better cause, were the people
of God, and the Philistines were uncircumcised ; they stood
up in necessary defence of their just rights and liberties
against invaders, and yet they failed of success, for their Rock
had sold them. A good cause often suffers for the sake of the
bad men that undertake it. 2. Though they had the greater
confidence, and put a better heart on it. They shouted while
the Philistines trembled, and yet, when God pleased so to order
it, the Philistines' terrors were turned into triumphs, and
Israel’s shouts into lamentations. 3. Though they had the
ark of God with them. External privileges will secure none
that abuse them, and do not iive up to them. The ark in the
Nº wº
BEFORE CHRIST, 1120.
The death of E, i.
I. SAMUEL, IV.
camp will add nothing to its strength, when there is an Achan
In 11.
II. The ark itself was taken by the Philistines; and Hophni
and Phinehas, who, it is likely, kept close to it, and, when it
was in danger, ventured far in the defence of it, because by it
they got their living, were both slain, v. ll. To this sad.
event the psalmist refers ; (Ps. lxxviii. 61, 64.) He delivered
his strength into captivity, and his glory into the enemy's
hands. Their priests fell by the sword. l. The slaughter of
the priests, considering their bad character, was no great loss
to Israel, but it was a dreadful judgment upon the house of
Eli. The word which God had spoken, was fulfilled, in it ;
(ch. ii. 34.) This shall be a sign unto thee, an earnest of the
judgments threatened, thy two sons shall die both in one day,
and so shall all the increase of thy house die in the flower of
their age, v. 33. If Eli had done his duty, and put them, as
ſº from the priesthood, (Neh. vii. 64.) they might have
ived, though in disgrace ; but now God takes the work into
his own hands, and chases them out of the world by the sword
of the uncircumcised ; The Lord is known by those judgments
which he eacecuteth. It is true, the sword devours, one, as well
as another, but these were waited for of the sword, marked,
for vengeance. They were out of their place ; what had they
to do in the camp 2 When men leave the way of their duty,
they shut themselves out of God’s protection. But this was
not all ; they had betrayed the ark, by bringing it into danger,
without a warrant from God, and this filled the measure of
their iniquities. But, 2. The taking of the ark was a very
great judgment upon Israel, and a certain token of God’s hot
displeasure against them. Now they are made to see their
folly in trusting to their external privileges, when they had by
their wickedness forfeited them, and fancying that the ark
would save thera, when God was departed from them. Now
they are made to reflect, with the utmost regret, upon their
own rashness and presumption, in bringing the ark into the
camp, and so exposing it ; and wish a thousand times they:
had left it where God had fixed it. Now they are convinced
that God will not be prescribed to by vain and foolish men,
and that though he has bound us to his ark, he has not bound
himself to it, but will rather deliver it into the hands of his
sworn enemies, than suffer it to be profaned by his false
friends, and countenance their sunerstition. Let none think.
to shelter themselves from the wrath of God, under the cloak
of a visible profession, for there will be those cast into utter
darkness, that have eaten and drunken in Christ's presence.
12 And there ran a man of Benjamin out of the
army, and came to Shiloh the same day, with his
clothes rent, and with earth upon his head. 13
And when he came, lo, Eli sat upon a seat by the
way-side, watching : for his heart trembled for the
ark of. God. “And when the man came into the:
city, and told it, all the city cried out. 14 And
when Eli heard, the noise of the crying, he said,
What meaneth the noise of this tumult? And the
man came in hastily, and told Eli. 15 Now Eli
was ninety and eight years old ; and his eyes were
dim, that he could not see. 16 And the man said
unto Eli, I am he that came out of the army, and
I fled to-day out of the army. And he said, "What
is there done, my son 2 17 And the messenger
answered and said, Israel is fled before the Philis-
times ; and there hath been also a great slaughter
among the people; and thy two sons also, Hophni
and Phinehas, are dead ; and the ark of God is |
taken. 18 And it came to pass, when he made
mention of the ark of God, that he fell from off the
seat backward, by the side of the gate; and his neck
brake, and he died ; for he was an old man, and
heavy : and he had judged Israel forty years.
Tidings are here brought to Shiloh of the fatal issue of their
battle with the Philistines. Ill news flies fast. This soon
spread through all Israel, every man that fled to his tent,
brought it, with too plain a proof of it, to his neighbours : but
no place was so nearly concerned as Shiloh, thither therefore
an express posted, away immediately; it was a man of Ben-
jamin, the Jews: fancy it was Saul; he rent his clothes, and
put earth upon his head; by these signs to proclaim to all that
saw him as he ran, the sorrowful news, and to show how
much himself was affected with it, v. 12. He went straight
tº Shiloh with it; § here we are told,
º
(Jer. vii. 12.) Go see what I did to Shiloh.
I. How the city received it. Eli sut in the gate, (v. 13, 18.)
but the messenger was loth to tell him first, and therefore
passed him by, and told it in the city, with all the aggravating
circumstances; and now both the ears of every one that heard
it, tingled, as was foretold; (ch. iii. 11.) their hearts trembled,
and every face gathered blackness. All the city “ed out,
(v. 13.) and well they might; for besides that this was a ca-
lamity to all Israel, it was a particular loss to Shiloh, and the
ruin of that place. For though the ark was soon rescued out
of the hands of the Philistines, yet it never returned to Shiloh
again ; their candlestick was removed out of its place, be-,
cause they had left their first love, and their city dwindled,
2nd sunk, and came to nothing. Now God forsook the tuber-
nacle of Shiloh, they having driven him from them ; and the
tribe of Ephraim, which had for three hundred and forty years.
been blessed with the presence of the ark, in it, lost the ho-
nour, (Ps. lxxviii. 60, 67.) and, some time after, it was trans-
ferred to the tribe of Judah, thr mount Zion which he lored, as
it follows there, (v. 68.) because the men of Shiloh knew not
the day of their visitation. This abandoning of Shiloh, Jeru-
salem is long after reminded of, and bid to take warning by ;-
From this day,
this fatal day, let the desolations of Shiloh be dated ; they had
therefore reason enough to cry out, when they heard that the
ark was taken. • :
II. What a fatal blow it was to old Eli. Let us see, , .
1. With what fear he expected the tidings. Though old,
and blind, and heavy, yet he could not keep his chamber,
when he was sensible the glory of Israel lay at stake, Uut
placed himself by the way-side, to receive the first intelli-
gence; for his heart trembled for the ark of God, v. 13. His.
careful thoughts represented to him, What a dishonour it.
would be to God, and what an irreparable loss to Israel, if
the ark fall into the Philistines’ hands ; with what profane.
triumphs it would be told in Gath, and published in the
streets of Ashkelon. He also apprehends what imminents
danger there was of it; Israel had forfeited the ark, (his owne
Sons especially,) and the Philistines would aim at it ; and now.
the threatening comes to his mind, that he should see an enemy.
in God's habitation ; (ch. ii. 32.) and perhaps his own heart
reproached him for not using his authority, to prevent the
carrying of the ark into the camp ; all these things made him.
tremble. . Note, All good men lay the interest of God’s.
church nearer their hearts than any secular interest or con-
cern of their own, and cannot but be in pain and fear for
them, if at any time they are in peril. How can we be easy,
if the ark be not safe 2 . -
2. With what grief he received the tidings. Though he:
could not see, he could hear the tumult and crying of the city,
and perceived it to be the voice of lamentation and mourning,
and woe ; like a careful magistrate, he asks, What means the
noise of this tumult? v. 14. He is told, there is an express.
come from the army, who relates the story, to him very dis-
tinctly, and with great confidence. having himself been an
eye-witness of it, v.16, 17. The account of the defeat of the
'army, and the slaughter of a great number of the soldiers, was,
very grievous to him as a judge; the tidings of the death of
his two sons, of whom he had been so indulgent, and who, he
had reason to fear, died impenitent, touched him in a tender
part as a father; yet it was not for these that, his heart trem-
bled, there is a greater concern upon his spirit, which Swallows:
up the lesser; he does not interrupt the narrative with any
passionate lamentations for his sons, like David for Absalom,
but waits, for the end of the story, not doubting, but that the
messenger, being an Israelite, would, without being asked,
say something of the ark ; and if, he could but have said,
“Yet the ark of God is safe, and we are bringing that home,”
his Joy, for that, would have overcome his grief for all, the
other disasters, and have made him easy; but when the mes-
senger concludes his story with, The ark of God is taken, he is.
struck to the heart, his spirits fail, and, it should seem, he
swooned away, fell off his seat, and partly with the fainting,.
and partly with the fall, he died immediately, and never spoke
a word more. His heart was broken first, and then his neck.
So fell the high priest and judge of Israel, so fell his heavy
head, when he had lived within two of a hundred years ; so:
fell the crown from his head, when he had judged Israeli
about forty years: thus did his sun set, under a cloud, thus:
were the folly and wickedness of those sons of his, whom he
had indulged, his ruin at last. Thus does God sometimes set
marks of his displeasure upon good men in this life, who have
misconducted themselves, that others may hear, and fear, and
take warning. A man may die miserably, and yet not die.
eternally; may come to an untimely end, and yet the end be
peace. . Dr. Lightfoot observes, that Eli died the death of ars
£3EFortú CHRist, 1120.
I. SAMUEL, W. Dagon fulls down before the ark:
-fººm.
wº-
unredeemed ass, whose neck was to be broken, Exod. xiii. 13.
Here we must observe, to Eli's praise, that it was the loss of
the ark that was his death; not the slaughter of his sons. He
does, in effect, say, “Let me fall with the ark ;” for what
pious Israelite can live with any comfort when God’s ordi-
nances are removed 3 Farewell all in this world, even life
itself, if the ark be gone. - . . . . .
19 And his daughter-in-law, Phinehas’ wife, was
with child, near to be delivered : and when she
ibeard the tidings, that the ark of God was taken,
and that her father-in-law and her husband were
dead, she bowed herself and travailed; for her pains
came upon her. 20' And about the time of her
death, the women that stood by her said unto her,
Fear not, for thou hast borne a son. But she an-
:swered not, neither did she regard it. 21 And she
inamed the child I-chabod, saying, The glory is de-
parted from Israel: (because the ark of God was
taken, and because of her father-in-law and her
husband :), 22 And she said, The glory is departed
from Israel; for the ark of God is taken. • *
We have here another melancholy story, that carries on the
desolations of Eli's house, and the sorrowful feeling which the
“tidings, of the ark's captivity, excited. It is concerning the
wife of Phinehas, one of those ungracious sons of Eli, that
'had brought all this mischief on Israel. It cost her her life,
“though young, as well as her father-in-law, that was old ; for
‘many a green head, as well as many a hoary head, has been
brought by sorrow to the grave: it worketh death. . . .
. By what is here related of her; it appears,
I. That she was a woman of a very tender spirit. Providence
‘so próered it, that, just at this time, she was near her time;
and our Saviour hath said; Woe to them that are with child, or ||
gite suck, in such days as these, Matt. xxiv. 19. So little joy
will there then be in the birth, even of a man child; that it
will be said, Blessed are the wombs that bare not, Luke xxiii.
39. The amazing news doming at this unhappy juncture, it
put her into labour, as great frights or other strong passions
Sometimes do. .
in-law whom she reverenced, and her husband whom, bad as
he was, she loved, but especially of the loss of the ark, she
travailed, for her pains came thick upon her ; (v. 19.) and the
“tidings so seized her spirits, at a time when they needed all
possible supports, that though she had strength to bear the
‘ghild, she, soon after, fainted and died away, being very will-
º * life go, when shé had lost the greatest comforts of
ºller Ilfe.
have need to treasure up for themselves comforts from the
covenant of grace, to balance, not only the usual sorrows, but
“anything extraordinary that may add to the grief which they
ºlo not foresee. Faith, at such a time, will keep from fainting,
º's. xxvii. 13. . . . ; : . - . . . -
II. That she was a woman of a very gracious spirit; though
‘matched to a wicked husband. Her concern for the death of
her husband, and father-in-law, was an evidence of her natu-
ral affection; but her much greater concern for the loss of the
<ark, was an evidence of her pious and devout affection to God
and sacred things. The former helped to hasten her travail,
but it appears by her dying words, that the latter lay nearer
ther heart, (v. 22.) She said, The glory is departed from Israel;
not lamenting so much the sinking of that particular family
39 which she was related, as the general calamity of Israel in
This, this was it, that was her grief,
the captivity of the ark.
‘that was her death. -
1. This made her regardless of her child. The women that
attended her, who, it is likely, were some of the first rank in
the city, encouraged her, and, thinking that her concern was
‘mostly about the issue of her pains, when the child was born,
•said unto her, Fear not, now the worst is past, for thou hast
‘borne a son, (and perhaps it was her first-born,) but she an-
‘8wered not, neither did she regard it. The sorrows of her trai-
vail, if she had had no other, would have been forgotten, for joy
that a man-child was born into the world, John xvi. 21. i
what is that joy, (1.) To one that feels herself dying 1 No
Joy but that which is spiritual and divine, will stand usin any
stead then ; death is too serious a thing to admit the relish of any
‘earthly joy, t is all flat and sapless then. (2.) What is
it to one that is lamenting the loss of the ark 2 Small comfort
could she have of a child born in 1srael, in Shiloh, when the
ark is gone, and is a prisoner in the land of the Philistines.
What pleasure can we take in our creature-comforts and en-
owments, if we want God's word and ordinances, especially
When she heard of the death of her father-
Those who are drawing near to that needful hour,
But
if we want the comfort of his gracious presence, and the light
of his countenance? As vinegar wyon nitre, so is he that sings
songs to such heavy hearts. . . . . . . . . . . . . . . . . . . "
2. This made her give her child a name which should per-
petuate the remembrance of the calamity, and her sense of it.
She has nothing to say to the child, only it being her province,
now that her husband was dead, to name the child, she orders
them to call it I-chabod, that is, Where is the glory Or, Alas
for the glory ! or, There is no glory ; (v. 21.) which she thus
explains with her dying, lips, (v. 22.) The glory is departed
from Israel; for the ark of God is taken. Call the child in-
glorious, for so he is ; the beauty of Israel is gone, and there
appears no hope of ever retrieving it ; never let the name of an
Israelite, much less a priest, carry glory in it any more, now
that the ark is taken.” Note, (1.) The purity and plenty of
God’s ordinances, and the tokens of his presence in them,
are the glory of any people, much more so than their wealth
and trade, and interest among the nations. (2:). Nothing is
more cutting, more killing, to a faithful Israelite, than the
want and loss of these. If God go, the glory goes, and all
good goes. Woe unto us, if he depart | • * * . w, .
- - CHAP. V. -
It is now time to inquire irhat is become of the ark of God ; tıme cannot but
think that we shall hear more of that sacred freasure. I should have
thought ſhe next news would have been, that all Israel, from Dan to
Beersheba, had gathered together as one man, with a resolution to bring
it back, or die in the attempt": but we find not any motion made of that
kind, so little was there of zeal or courage left among them. Nay; we
do not find that they desired a treaty with the Philistines about the ran-
som of iſ, or offered any thing in lieu of it; “It is gone, and let it go.”
Many have softness enough to lament the loss of the ark, that have not
hardness enough to take one step toward the recovery of it, any more than
Israel here. If the ark will help itself, it may, for they will not help it.
Unworthy they were of the name of Israelites, that could thus timely
part with the glory of Israel. God would therefore take the work info
his own hands, and plead his own cause, since men would not appear for
him. We are told in this chapter, I. Hoºp the Philistines triumphed
over the ark. (p. 1, 2.) and, Iſ. How the ark triumphell over the Phi-
listines. 1. Over Dagon their god, v, 3–5. , 2. Over the Philistines
themselves, who were sorely plagued wiſh emerods, and made weary of the
ark ; the men of Ashdod first, (ii. 6, 7.) then the men of Gath, (v. 8, 9.)
and, lastly, those of Ekron, which forced them at length upon a resolui'ion
to send the ark back to the land of Israel ; for when God judges, he will
07)&TC0/716. i - - - - - - • , . . . . . . .
1 A ND the Philistines took the ark of God, and
. \\ brought it from Eben-ezer unto Ashdod. 2
When the Philistines took the ark of God, they
brought it into the house of Dagon, and set it by
Dagon. 3. And when they of Ashdod arose early
on the morrow, behold, Dagon was fallen upon his
face to the earth before the ark of the Lo RD. And
they took Dagon, and set him in his place again.
4 And when they arose early on the morrow morn-
ing, behold, Dagon was fallen upon his face to the
ground before the ark of the Lo RD ; and the head
of Dagon and both the palms of his hands were cut
off upon the threshold; only the stump of Dagon
was left to him. 5 Therefore neither the priests of
Dagon, nor any that come into Dagon's house, tread
on the threshold of Dagon in Ashdod unto this day.
Here is, I. The Philistines’ triumph over the ark, which
they were the more pleased, the more proud, to be now
masters of, because, before the battle, they were possessed
with a great fear of it, ch. Iv. 7. When they had it in their
hands, God restrained them, that they did not offer any vio-
lence to it ; did not break it to pieces, as the Israelites were
ordered to do by the idols of the heathen, but showed some
respect to it, and carefully carried it to a place of safety
Whether their curiosity led them to open it, and to read what
was written with the finger of God on the two tables of stone
that were in it, we are not told ; perhaps they looked no fur-
ther than the golden outside, and the cherubims that covered
it, like children that are more affected witn the fine binding
of their Bibles than with the precious matter contained in
them. They carried it to Ashdod, one of their five cities,
and that in which Dagon's temple was ; there they placed the
ark of God, by Dagon, v. 2. Either, 1. As a sacred thing,
which they designed to pay some religious respect to, in con-
junction with Dagon ; for the gods of the heathen were nevet
looked upon as averse to partners. Though the nations would
not change their gods, yet they would multiply them, and add to
them. But they were unistaken in the God of Israel, when,
in putting his ark by Dagon's image, they intended to do him
honour; for he is not worshipped at all jº be not worship-
BEFor E CHRIST, 1120.
I. SAMU EL, W. Dagon falls down before the ark.
*—
w
ped alone. The Lord our God is one Lord. Or rather, 2.
They placed it there as a trophy of victory, in honour of Da-
gon their god, to whom, no doubt, they intended to offer a
great sacrifice, as they had done when they had taken Sam-
Son ; (Judg. xvi. 23, 24.) boasting, that as then they had
triumphed over Israel's champion, so now over Israel's God.
What a reproach was this to God’s great name ! What a dis-
grace to the throne of his glory ! Shall the ark, the symbol of
God’s presence, be a prisoner to Dagon, a dunghill deity ?
So it is, because God will show of how little account the ark
3f the covenant is, if the covenant itself be broken and neg-
lected ; even sacred signs are not things that either he is tied
to, or we can trust to. So it is for a time, that God may have
so much the more glory, in reckoning with those that thus
affront him, and get him honour upon them. . Having punish-
ed Israel that betrayed the ark, by giving it into the hands of
the Philistines, he will next deal with those that abused it,
and will fetch it out of their hands again. Thus even the
wrath of man shall praise him ; and he is bringing about his
own glory, even then when he seems to neglect it, Ps. lxxvi.
10. Out of the eater shall come forth meat.
II. The ark's triumph over Dagon. Once and again, Da-
gon was made to fall before it. If they designed to do honour
to the ark, God hereby showed that he valued not their ho-
nour, nor would he accept it, for he will be worshipped, not
with any god, but above all gods. ... He owes a shame (as Bishop
Hall expresses it) to those who will be making matches betwist
himself and Belial. But they really designed to affront it;
and though, for some hours, Dagon stood by the ark, and,
it is likely, stood above it, (the ark at its footstool,) yet, the
next morning, when the worshippers of Dagon came to pay
their devotions to his shrine, they found their triumphing
short, Job xx. 5.
1. Dagon, that is, the image, for that was all the god, was
fallen upon his face to the earth before the ark, v. 3. God had
seemed to forget his ark; but see how the psalmist speaks of
his appearing, at last, to vindicate his own honour. When
he had delivered his strength into captivity, and all seemed
going to ruin, then the Lord awaked as one out of sleep, and like
a mighty man that shouteth by reason of wine, Ps. lxxviii. 65.
And therefore he prevented the utter desolations of the Jewish
church, because he feared the wrath of the enemy, Deut. xxxii.
26, 27. Great care was taken in setting up the images of their
gods, to fix them ; (the prophet takes notice of it, Isa. xli. 7.
He fastened it with nails, that it should not be moved ; and
again, ch. xlvi. 7.) and yet Dagon’s fastenings stood him in no
stead ; the ark of God triumphs over him upon his own dung-
hill, in his own temple ; down he comes before the ark,
directly towards it, (though the ark was set on one side of
him as it were, pointing to the conqueror, to whom he is con-
strained to yield and do obeisance. Note, The kingdom of
Satan will certainly fall before the kingdom of Christ, error
before truth, profaneness before godliness, and corruption be-
fore grace in the hearts of the faithful. When the interests
of religion seem to be run down, and ready to sink, yet even
then we may be confident that the day of their triumph will
come. Great is the truth, and will prevail. Dagon, by fall-
ing prostrate before the ark of God, which was a posture of
adoration, did, as it were, direct his worshippers to pay their
bomage to the God of Israel, as greater than all gods. See
Exod. xviii. 11.
2. The priests that found their idol on the floor, make all
the haste they can, before it be known, to set him in his place
again. A sorry silly thing to make a god of, which, when he
was down, wanted help to get up again; and sottish wretches
those were, that could pray for help from that idol that need-
ed, and, in effect, implored, their help. How could they
attribute their victory to the power of Dagon, when Dagon
himself cannot keep his own ground before the ark But
they are resolved Dagon shall be their god still, and therefore
set him up in his place, Bishop Hall observes hence, It is
just with God, that those who want grace, shall want wit too;
and it is in the power of superstition to turn men into the
stocks and stones they worship. They that make them, are like
wnto them. What is it that the great upholders of the anti-
christian kingdom are doing at this day, but heaving Dagon
ap, and labouring to set him in his place again, and healing
the deadly wound that has been given to the beast ; but if
the reformation be the cause of God, before which it has be-
gun to fall, it shall not prevail, but shall surely fall before it.
3. The next night, Dagon fell the second time, v. 4. They
rose early, either, as usual, to make their addresses to their
god, or earlier than usual, being impatient to know whether
Dagon had kept his standing this night; and, to their great
confusion, they fig, his case now worse than before ; whether
24 •
the matter of which the image was made, was apt to break ov
no, so it was, that the head and hands were cut off wipon the
threshold. So that nothing remained but the stump, or, as the
margin reads it, the fishy part of Dagon; for (as many learn-
ed men conjecture) the upper part of this image was in a
human shape, the lower, in the shape of a fish; as mermaids
are painted. Such strong delusions were idolaters given up,
to, so vain were they in their imaginations, and so wretchedly
darkened were their foolish hearts, as to worship the images,
not only of creatures, but of nonentities, the mere figments.
of fancy. Well, the misshapen monster is by this fall made to
appear, (1.) Very ridiculous, and worthy to be despised. An:
admirable figure Dagon made now, when the fall had anato-
mized him, and showed how the human part and the fishy,
part were artificially put together, which, perhaps, the igno-
rant devotees had been made to believe was done by miracle.
(2.) Very impotent, and unworthy to be prayed to, or trusted
to ; for his losing of his head and hands, proved him utterly
destitute both of wisdom and power, and for ever disabled,
either to advise or act for them. This they got by setting.
Dagon in his place again ; they had better have let him alone:
when he was down. But they can speed no better that con-
tend with God, and will set up that which he is throwing,
down, Mal. i. 4. God, by this, magnified his ark and made
it honourable, then when they vilified and made it contempt-
ible. He also showed what will be the end of all that which,
is set up in opposition to him ; Gird yourselves, but ye shali
be broken to pieces, Isa. viii. 9.
4. The threshold of Dagon's temple was ever after lookéd
upon as sacred, and not to be trodden on, v. 5. Some think
that reference is had to this superstitious usage of Dagon’s.
worshippers, (Zeph. i. 9...) where God threatens to punish
those, who, in imitation of them, leaped over the threshold.
One would have thought that this incontestable proof of the
ark's victory over Dagon, should have convinced the Philis-
tines of their folly in worshipping such a senseless thing, and
that from henceforward they should have paid their homage
to the Conqueror; but, instead of being reformed, they were
hardened in their idolatry, and, as evil men and seducers are
wont to do, became worse and worse 2 Tim. iii. 13. Instead
of despising Dagon, for the threshold's sake that beheaded,
him, they are almost ready to worship the threshold, because
it was the block on which he was beheaded ; and will never
set their feet on that on which Dagon lost his head; shaming
those who tread under foot the blood of the covenant, and tram-
ple on things truly sacred. Yet this piece of superstition
would help to perpetuate the remembrance of Dagon's dis-
grace ; for, with the custom, the reason would be transmitted
to posterity, and the children that should be born, inquiring:
why the threshold of Dagon's temple must not be trodden on,
would be told, that Dagon fell before the ark of the Lord.
Thus God would have honour, even out of their superstition.
We are not told that they repaired the broken image ; it is
probable that they got the ark of God away first, and then
they patched it up again, and set it in its place ; for, it seems,
they cannot deliver their souls, nor say, Is there not a lie in our
right hand 2 Isa. xliv. 20.
6 But the hand of the Lord was heavy upon
them of Ashdod ; and he destroyed them, and smote
them with emerods, even Ashdod, and the coasts.
thereof. 7 And when the men of Ashdod saw that
it was so, they said, The ark of the God of Israeli
shall not abide with us; for his hand is sore upon,
us, and upon Dagon our god. 8 They sent, there-
fore, and gathered all the lords of the Philistines.
unto them, and said, What shall we do with the ark
of the God of Israel ? And they answered, Let the
ark of the God of Israel be carried about unto,
Gath. And they carried the ark of the God of
Israel about thither. 9 And it was so, that, after
they had carried it about, the hand of the Lo Rd.
was against the city with a very great destruction :
and he smote the men of the city, both small and
great, and they had emerods in their secret parts.
10 Therefore they sent the ark of God to Ekron.
And it came to pass, as the ark of God came to.
Ekron, that the Ekronites cried out, saying, They
have brought about the ark of the God of Israel to
us, to slay us and our people. I l So they sent
and gathered together all the lords of the Philis-
BEFORE CHRIST, 1119.
I. SA MUEL, WI. The Philistines send back the ark.
tines, and said, Send away the ark of the God of
Israel, and let it go again to his own place, that it
slay us not, and our people: for there was a deadly
destruction throughout all the city; the hand of God
was very heavy there. 12 And the men that died
not were smitten with the emerods: and the cry of
the city went up to heaven.
The downfall of Dagon (if the people had made a good use
of it, and had been brought by it to repent of their idolatries,
and to humble themselves before the God of Israel, and seek |
his face) Inight have prevented the vengeance which God here
proceeds to take upon them for the Indignities done to his ark,
and their obstinate adherence to their idol, in defiance of the
plainest conviction : Lord, when ihy hand is lifted up, they will
not see, but they shall see, Isa. xxvi, ll. And if they will not
see the glory, they shall feel the weight, of God’s hand, for so
the Philistines did ; The hand of the Lord was heavy upon them ;
(v. 6.) and he not only convinced them of their folly, but
severely chastised their insolence.
1. He destroyed them, that is, cut many of them off by sud-
den death, those, we may suppose, that had most triumphed
In the captivity of the ark. This is distinguished from the
disease with which others were smitten. At Gath, it is called
a great destruction, (v. 9.) a deadly destruction, v. li. And it
is expressly said, (v. 12.) that those who were smitten with the
emeruds, were the men that died not by the other destruction,
which, probably, was the pestilence. They boasted of the
great slaughter which their sword had made among the Israel-
ites, ch. iv. 10. But God lets them know that, though he does
not see fit to draw Israel's sword against them, (they were
unworthy to be employed,) yet God had a sword of his own,
with which he could make a no less dreadful execution among
them, which if he whet, and his hand take hold on judgment,
he will render vengeance to his enemies, Deut. xxxii. 41, 42.
Note, Those that contend with God, his ark, and his Israel,
will infallibly be ruined by it at last. If conviction conquer
not, destruction shall.
2. Those that were not destroyed, he smote with emerods,
(p. 6.) in their secret parts, (v. 9...) so grievous, that (v. 12.)
the cry went up to heaven; that is, it might be heard a great
way off; and perhaps, in the extremity of their pain and
misery, they cried, not to Dagon, but to the God of heaven.
The psalmist, speaking of this sore judgment upon the Philis-
tines, describes it thus, that God smote his enemies in the hinder
parts, and put them to a perpetual reproach, Ps. lxxviii. 66.
God threatens the emerods among the judgments that would
be the fruit of the curse, Deut. xxviii. 27. It was both a pain-
ful and shameful disease; a vile disease for vile deserts; by
it God would humble their pride, and put contempt upon
them, as they had done upon his ark. The disease was epi-
demica), and, perhaps, among them, a new disease. Ashdod
was smitten, and the coasts thereof; the country round. For
contempt of God’s ordinances, many are weak and sick, and
many sleep, 1 Cor. xi. 30.
3. The men of Ashdod were soon aware that it was the hand
of God, the God of Israel, p. 7. Thus they were constrained
to acknowledge his power and dominion, and themselves with-
in his jurisdiction, and yet they would not renounce Dagon,
and submit to him ; but rather, now that he touched their
bone and their flesh, and in a tender part, they were ready to
Curse him to his face ; and, instead of making their peace with
him, and courting the stay of his ark upon better terms, they
desired to get clear of it, as the Gadarenes, who, when they
had lost their swine, desired Christ to depart out of their coasts.
Carnal hearts, when they smart under the judgments of God,
would rather, if it were possible, put him far from them, than
enter into Covenant and communion with him, and make him
their friend. Thus the men of Ashdod resolve, The ark of the
God of Israel shall not abide with us.
4. It is resolved to change the place of its imprisonment.
. A great council was called, and the question proposed to all
the lords was, “What shall we do with the ark tº And, at
last, it was agreed that it should be carried to Gath, v. 8.
Some superstitious conceit they had, that the fault was in the
#: and that the ark would be better pleased with another
Gdging, further off from Dagon's temp)^, and “herefore, in-
stead of returning it, as they should ha.e done, -o its own
place, they contrive to send it to another place. Gath is
pitched upon, a place famed for a race of giants, but their
strength and stature are no fence against the pestilence and
the emerods; the men of that city were smitten, both small
and great, (v. 9.) both dwarfs and giants: all alike to God’s
judgments; none so great as to overtop them, none so small
as to be overlooked by them. tº ºn tº º
5. They were all, at last, weary of the ark, and very willing
to be rid of it. It was sent from Gath to Ekron, and, coming
by order of council, the Ekronites could not refuse it, but we e
much exasperated against their great men for sending their
such a fatal present; (v. 10.) They have sent it to us, to slay its
and our people. The ark had the tables of the law in it; and
nothing more welcome to faithful Israelites than the word ºf
God; to them it is a savour of life unto life; but to uncircum-
cised Philistines, that persist in enmity to God, nothing more
dreadful or unwelcome; to them it is a savour of death untº
death. A general assembly is instantly called, to advise about
sending the ark again to its own place, v., 11. While they are
consulting about it, the hand of God is doing execution ; and
their contrivances to evade the judgment, do but spread it :
many drop down dead among them, many more are raging ill
of the emerods, v. 12. What shall they do? Their triumph;
in the captivity of the ark are soon turned into lamentations,
and they are as eager to quit it as ever they had been to seizé
it. Note, God can easily make Jerusalem a burdensome stone
to all that heave at it, Zech. xii. 3. Those that fight against
God, will soon have enough of it, and, first or last, will be
made to know, that none ever hardened their hearts against
him, and prospered. The wealth that is got by fraud an:
injustice, especially by sacrilege, that is, robbing God, though
swallowed greedily, and rolled under the tongue as a sweeš
morsel, must be vomited up again ; for till it be, the sinne;
shall not feel quietness in his belly, Job xx. 15–20.
r CHAP. VI.
In this chapter we have the return of the ark to the land of Israel, whither
we are now gladly to attend it, and observe, J. How the Philistines dis-
missed it, by the advice of their priests, (v. 1-11.) with rich presents to
the God of Israel, to make an aionement for their sin, (v. 3—5.) and yet
with a project to bring it back, unless Providence directed the kine, con-
trary to their inclination, to go to the land of Israel, v. 8, 9. II. How
the Israelites entertained it. 1. Wilh great joy, and sacrifices of praise,
v. 12–18. 2. Ji'ith an over-bold curiosity to look into it. for which
many of them were struck dead, the terror of which mored them to send
it forward to another city, v. 19–21.
1 N D the ark of the Lord was in the country
of the Philistines seven months. 2 And the
Philistines called for the priests and the diviners,
saying, What shall we do to the ark of the Lo Rſ 2
tell us wherewith we shall send it to his place. 3
And they said, If ye send away the ark of the God
of Israel, send it not empty; but in any wise return
him a trespass-offering ; then ye shall be healed.
and it shall be known to you why his hand is not
removed from you. 4 Then said they, What she';
be the trespass-offering which we shall return to
him : They answered, Five golden emerods, and
five golden mice, according to the number of the
lords of the Philistines: for one plague was on
you all, and on your lords. 5 Wherefore ye shal H
make images of your emerods, and images of your
mice that mar the land ; and ye shall give glory
unto the God of Israel : peradventure he will lighter:
his hand from off you, and from off your gods, anti
from off your land. 6 Wherefore then do ye harden
your hearts, as the Egyptians and Pharaoh hardenetſ
their hearts : When he had wrought wonderfully
among them, did they not let the people go, and
they departed ? 7 Now therefore make a new cart.
and take two milch kine on which there hath come
no yoke, and tie the kine to the cart, and bring their
calves home from them.: 8 And take the ark of
the LoRD, and lay it upon the cart: and put the
jewels of gold, which ye return him for a trespass-
offering, in a coffer by the side thereof; and sen”!
it away, that it may go. 9 And see, if it goeth
up by the way of his own coast to Beth-shemesh,
then he hath done us this great evil : but if not, then
we shall know that it is not his hand that smote us;
it was a chance that happened to us. . -
The first words of the chapter tell us how long the captivity
of the ark continued—it was in the country of the Philist, wes
seven months. In the field of the Philistincs; so it is in the
original ; from which some gather that, ºns tried it in aſ
*2
BEFORE CHRIST, lll:9. . . .
I. SA MU EL, VI. The Philistines. send back the ark.
their cities, and found, it a plague to the inhabitants of each,
** * * * * *
at length, they'sent it into the open fields, upon which, mice.
sprang up out of the ground in great multitudes, and destroy-
ed the corn which was now nearly ripe, and marred the land.
With that judgment they were plagued, (v. 5.) and yet it is not
mentioned in the foregoing chapter; so God let them know,
that, wherever, they carried the ark, so long as they carried it
captive, they should find it a curse to them, Cursed shalt
thou be, in the city, and cursed in the field, Deut. xxviii. 16.
But most také, it to signify, as we render it, The country of the
Philistines. Now, l. Seven months Israel was punished with
the absence of the ark, that special token of God's presence.
How bare did the tabernacle look without it! How was the
holy city now a desolation, and the holy land a wilderness
A melancholy time, no doubt, it was, to the good people
among them, particularly to Samuel ; but they had this to
comfort themselves with, as we have in the like distress, when
we are deprived of the comfort of public ordinances, that,
wherever the ark is, the Lord is in his holy temple, the Lord's
throne, is in heaven, and by faith and prayer we may have
access with boldness to him there. We may have God nigh
unto us, when the ark is at a distance. 2. Seven months the
Philistines were punished with the presence of the ark; so
iong it was a plague to them, because they would not send
it home sooner. Note, Sinners lengthen out their own
miseries, by obstinately refusing to part with their sins.
Egypt's plagues had been fewer than ten, if Pharaoh's heart
had not been hardened not to let the people go. i
But at léngth it is determined the ark must be sent back,
there is no remedy, they are undone if they detain it.
I. The priests and the diviners are consulted about it, v. 2.
They were supposed to be best acquainted both with the rules
of wisdom, and with the rites of worship and atonement.
And the Israelites being their neighbours, and famed above
all people for the institutions of their religion, they had, no
doubt, the curiosity to acquaint themselves with their laws
and usages; and therefore it was proper to ask them, What
shatt we do to the ark of Jehovah 2 All nations have had a
regard to their priests, as the men whose lips keep knowledge.
Had the Philistines diviners ? We have divines, of whom
we should inquire, wherewith we shall come before the Lord,
and bow ourselves before the most high God.
II. They give their advice very fully, and seem to be very
unanimous in it. It was a wonder they did not, as friends to
ºunty, give it, ex officio—officially, before they were
3.SKęd . . . . . +.
1. They urge it upon them, that it was absolutely necessary
to send the ark back, from the example of Pharaoh and the
Egyptians, v. 6. Some, it may be, were loth to yield, and
were willing to try it out with the ark a while longer, and to
them they apply themselves; Wherefore do ye harden your
Hearts, as the Egyptians and Pharaoh did Ž It seems they
were well acquainted with the Mosaic history, and could cite
precedents out of it. This good use we should make of the
remaining records of God’s judgments upon obstinate sinners,
we should by them be warned, not to harden our hearts as
they did. It is much cheaper learning by other people's ex-
perience than by our own. The Egyptians were forced at last
to let Israel go, therefore let the Philistines yield in time to let
the ark go.
2. They advise, that, when they sent it back, they should
send a trespass-offering with it, v. 3. Whatever the gods of
other nations were, they knew the God of Israel was a jealous
God, and how strict he was in his demands of sin-offerings,
and trespass-offerings, from his own people ; and therefore,
since they found how highly he resented the affront of hold-
ing his ark captive, they with whom he had such a quarrel,
must in any wise return him a trespass-offering ; and they
sould not expect to be healed upon any other terms. Injured
justice demands satisfaction ; so far natural light instructed
men ; but when they began to contrive what that satisfaction
should be, they became wretchedly vain in their imaginations.
But those, who, by wilful sin, have imprisoned the truth in
ünrighteousness, (as the Philistines did the ark, ) Rom. i. 18.
may conclude that there is no making of their peace with him
whom they have thus injured, but by a sin-offering ; and we
know but one that can take away sin.
3. They direct, that this trespass-offering should be an
*cknowledgment of the punishment of their iniquity ; by
which they might take shame to themselves as conquered and
yielding, and guilty before God, and might give glory to the
God of Israel, as their mighty Conqueror, and most just
Avenger, v, 5. They must make images of the emerods, that
is, of the swellings, and sores with which they had been
afflicted ; so making the reproach of that shämeful disease
perpetual by their own act and deed ; (Ps. lxxviii. 66.) also
images of the mice that had marred the land, owning thereby
the almighty power of the God of, Israel, who could chastise
and humble them, even in the day of their triumph, by such
small and despicable animals. These images must be made
of gold, the most precious metal, to intimate that they would
gladly purchase their peace with the God of Israel at any
rate, and would not think it bought too dear with gold, with
much fine gold. The golden emerods must be, in number,
five, according to the number of the lords, who, it is likely,
were all afflicted with them, and were content thus to own
it : it was advised, that the golden mice should be five too,
but because the whole country was infested with them, it
should seem, upon second thoughts, they sent more of them,
according to the number both of the fenced cities and of the
country villages, v. 18. Their priests reminded them, that one
plague was on them all ; they could not blame one another,
for they were all guilty, which they were plainly told, by
being all plagued. Their proposal to offer a trespass-offering
for their offence, was conformable enough to divine revelation
at that time ; but to send such things as these for trespass-
offerings, was very foreign, and showed them grossly ignorant
of the methods of reconciliation appointed by the law of Moses;
for there it appears all along, that it is blood, and not gold,
that makes atonement for the soul. - - . .
4. They encourage them to hope that thereby they would
take an effectual course to get rid of the plague, Ye shall be heal-
ed., v. 3. For, it seems, the disease obstinately resisted all the
methods of cure their physicians had prescribed ; “Let them
therefore send back the ark, and then,” say they, “it shall
be known to you, why his hand is not removed from you ; that
is, by this it will appear, whether it is for your detaining of
the ark, that you are thus plagued ; for, if it be, upon your
delivering of it up, the plague will cease.” God has some-
times put his people upon making such a trial, whether their
reformation would not be their relief; Prove me now here with,
Saith the Lord of hosts, Mal. iii. 10. Hag. ii. 19. Yet they
speak doubtfully, (v. 5.) Peradventure he will lighten his hand
from off you ; as if now they began to think, that the judg-
ment might come from God's hand, and yet not be removed
immediately upon the restitution of the ark ; however, that
was the likeliest way to obtain mercy. Take away the cause,
and the effect will cease. - - -
5. Yet they put them in a way to make a further trial,
whether: it was the hand of the God of Israel that had smitten
them with these plagues or no. They must, in honour of the
ark, put it on a new cart or carriage, to be drawn by two
milch cows, that had calves daily sucking them, (v. 7.)
unused to draw, and inciined to home, both for the sake
of tile crib where they were fed, and of the calves they
nourished, and, besides, altogether unacquainted with the
road that led toward the land of Israel ; they must have ne
one to lead or drive them, but must take their own way
which, in all reason, one might expect, would be home again,
and yet, unless the God of Israel, after all the other miracles
he has, wrought, will work one more, and by, an invisible
power lead these cows, contrary to their natural instinct and
inclination, to the land of Israel, and particularly to Beth-
shemesh, they will retract their former opinion, and wil.
believe it was not the hand of God that smote them, but it
was a chance that happened to them, v. 8, 9. Thus did God
suffer himself to be tempted and prescribed to, after he had
been otherwise affronted, by these uncircumcised Philistines.
Would they have been content that the honour of Dagon,
their god, should have been put upon such an issue as this "
See how willing bad men are to shift off their convictions
of the hand of God upon them, and to believe, when they
are in trouble, it is a chance that happens to them ; and if so, the
rod has no voice which they are concerned to hear or heed.
10 And the men did so ; and took two milch
kine, and tied them to the cart, and shut up their
calves at home. 11 And they laid the ark of the
LoRD upon the cart, and the coffer with the mice
of gold and the images of their emerods. 12 And
the kine took the straight way to the way of Beth-
shemesh, and went along the highway, lowing as
they went, and turned not aside to the right hand
or to the left; and the lords of the Philistines went
after them unto the border of Beth-shemesh, 13
And they of Beth-shemesh were reaping their wheat-
harvest in the valley: and they lifted up their
eyes, and saw the ark, and rejoiced to see it. 14
* 6&ty
Brrone CHRIST, 1119.
The Israelites receive the ark.
Y. SAMUEL, WI.
And the cart came into the field of Joshua, a Beth-
shemite, and stood there, where there was a great
stone: and they clave the wood of the cart, and,
offered the kine a burnt-offering unto the Lo Rd.,
15 And the Levites took down the ark of the LORD,
and the coffer that was with it, wherein the jewels:
of gold were, and put them on the great stone':
and the men of Beth-shemesh offered burnt-offer-
ings, and sacrificed sacrifices, the same day, unto
the Lord. 16 And when the five lords of the Phi-
distines had seen it, they returned to Ekron the same
day. 17. And these are the golden emerods which
the Philistines returned for a trespass-offering unto
the Lo RD ; for Ashdod one, for Gaza one, for ||
Askelon one, for Gath one, for Ekron one: 18 And
the golden mice, according to the number of all
£he cities of the Philistines belonging to the five
lords, both of fenced cities and of country villages,
even unto the great stone of Abel, whereon they:
set down the ark of the Lo RD ; which stone re-
maineth unto this day in the field of Joshua the
Beth-shemite. ... ' - :
We are here told, I. How the Philistines dismissed the
ark ; (v. 10, 11.) they were made as glad to part with it, as:
ever they had been to take it ; as God had fetched Israel out
of the house of bondage, so now he fetched the ark out of its
captivity, in such a manner, as that Egypt was glad when
they departed, Ps...cv. 38. l. They received, no money or
price for the ransom of it, as they hoped to have done, even:
beyond a king's ransom. Thus it is prophesied of Cyrus,
(Isa, xlv. 18.) He shall let go my captives, not for price, nor.
reward. Nay, 2. They gave jewels of gold, as the Egyptians
did to the Israelites, to be rid of it. Thus the ark that was
carried into the land of the Philistines, a trophy of their vic-
tory, carried back with it trophies of its own, and lasting mo-
numents of the disgrace of the Philistines. Note, God will
be no loser in his glory, at last, by the successes of the church's
enemies against his ark, but will get him honour from those
that seek to do dishonour to him. - -
II. How the kine brought it to the land of Israel, v. 12.
They took the straight way to Beth-shemesh, the next city of the
land of Israel, and a priests' city, and turned not aside. This
was a wonderful instance of the power of God over the brute
creatures, and, all things considered, no less than a miracle.
That cattle unaccustomed to the yoke should draw so even, so
orderly, and still go forward ; that, without any driver, they
should go from home, to which all tame creatures have a na-
tural inclination, and from their own calves, to which they
had a natural affection ; that, without any director, they
should go the straight, road to Beth-shemesh, a city eight or
ten miles off, never miss the way, never turn aside into the
Yields to feed themselves, nor turn back home to feed their
calves; they went on lowing for their young ones, by which
it appeared that they had not forgotten them, but that nature
was sensible of the grievance of going from them ; the power:
of the God of nature therefore appeared so much the greater,
in overruling one of the strongest instincts of nature. These
two kine; says Dr. Lightfoot, knew their Owner, their great
“Owner, (Isa. i. 3.) whom Hophni and Phinehas knew not ;
to which I may add, they brought home the ark, to shame thé
stupidity of Israel that made no attempt to fetch it home.
God’s providence is conversant about the motions even of
brute creatures, and serves its own purposes by them. The
łords of the Philistines, with a suitable retinue, no doubt,
went after them, wondering at the power of the God of Israel;
and thus they who thought to triumph over the ark, were
made to go like menial servants after it. i
III. How it was welcomed to the land of Israel. The men.
of Beth-Shemesh were reaping their wheat-harvest, v. 13. They
were going on with their worldly business, and were in no.
£are about the ark, made no inquiries what was become of it;
if they had, it is likely they might have had private intelli.
gence beforehand of its coming, and would have gone to meet
it, and conduct it into their own border... But they were as
careless as the people that ceiled their own houses, and let:
§od's house lie waste, . Note, God will, in his own time, effect
the deliverance of his church, not only though it be fought
against by its enemies, but though it be neglected by its
£riends. Some observe, that the returning ark found the men.
of Beth-Shemesh, not idling or sporting in the streets of the
Wor... i. 4. Up
city, but busy, reaping their corn in the fields, and well em-
ployed : thus the tidings of the birth of Christ were brought
to the shepherds, when they were keeping their flock by night.
The Devil visits idle men with his temptations; God visits
industrious men with his favours. * *
The same invisible hand that directed the kine to the land
of Israel, brought them into the field of Joshua, and in that
field they stood ; some think, for the owner's sake, on whom,
being a very good man, they suppose God “designed to put
I rather think, it was for the sake of the great
to put the ark upon,
this honour.
stone in that field, which was convenient
and which is spoken of, v. 14, 15, 18. r
ow, l. When the reapers saw the ark, they rejoiced,
(v. 13.) their joy for that, was greater than the joy of har-
vest, and therefore they left their work to bid it welcome.
When the Lord turned again the captivity of his ark, they
f
were like men that dream, then was their mouth filled with
laughter, Ps. cxxvi. 1, 2. Though they had not zeal and
courage enough to attempt the rescue or ransom of it, yet,
when it did come, they bid it heartily welcome. Note, The
return of the ark, and the revival of holy ordinances, after
days of restraint and trouble, cannot but be "matter of great
joy to every faithful Israelite. * . . - - - -
2. They offered up the kine for a burnt-offering, to the ho-
nour of God, and made use of the wood of the cart for fuel;
(v. 14.) probably, the Philistines intended these, when they
sent them; to be a part of their trespass-offering, to make
atonement, v. 3, 7. However, the men of Beth-shemesh
looked upon it as proper to make this use of them, because it
was by no means fit that ever they should be put to any other
use ; never shall that cart carry any common thing, that has
once carried that sacred symbol of the divine presence; and
the kine had been under such an immediate guidance of hea-
ven, that God had, as it were, already laid claim to them;
they were servants to him, and therefore must be sacrifices to
him ; and, no doubt, were accepted, though females, whereas,
in strictness, every burnt-offering was to be a male.
3. They deposited the ark, with the chest of jewels that the
Philistines presented, upon the great stone in the open field;
a cold lodging for the ark of the Lord; and a very mean one;
yet better so than in Dagon's temple, or in the hands of the
Philistines. It is desirable to see the ark in its habitation in
all the circumstances of solemnity and splendour, but better
have it upon a great stone, and in the fields of the wood, than
be without it. The intrinsic grandeur of instituted ordinances
ought not to be diminished in our eyes by the meanness and
poverty of the place where they are administered. As the
burning of the cart and cows that brought home the ark,
might be construed to signify their hopes that it 'should never
be carried away again out of the land of Israel, so the setting
it upon a great stone might signify their hopes that it should
be established again upon a firm foundation. The church is
built upon a Rock. - . . . • : .
4. They offered the sacrifices of thanksgiving to God, some
think, upon the great stone, more probably, upon an altar of
earth made for the purpose, v. 15. And the case being extra-
ordinary, the law for offering at the altar in the court of the
tabernacle was dispensed with, and the more easily, because
Shiloh was now dismantled ; God himself had forsaken it,
and the ark, which was its chief glory, they had with them
here. Beth-shemesh, though it lay within the lot of the tribe
of Dan, yet belonged to Judah, so that this accidental bring-
ing of the ark hither, was an indication of its designed settle-
ment there, in process of time; for when God refused the ta-
bernacle of Joseph, he chose the tribe of Judah; Ps. lxxviii. 67,
. It was one of those cities which were assigned out of the
lot of Judah to the sons of Aaron, Josh. xxi. 16. Whither
should the ark go, but to a priests’ city ? And it was well
they had those of that sacred order ready, (for though they are
here called Levites, (v. 15.) yet it should seem they were
priests,) both to take down the ark, and to offer the sacrifices.
5. The lords of the Philistines returned to Ekron, much
affected, we may suppose, with what they had seen of the
glory of God, and the zeal of the Israelites, and yet not re-
claimed from the worship of Dagon; for how seldom has a
nation changed their gods, though they were no gods? Jer, it
11. Though they cannot but think the God of Israel glorious
in holiness, and fearful in praises, yet they are resolved they
will think Baal-zebub, the god of Ekron, at least as good
theirs.
as he, and to him they will cleave, however, because he is
Lastly, Notice is taken of the continuance of the great stone
in the same place ; there it is unto this day ; (v. 18.) because
it remained a lasting memorial of this great event, and served
to support the traditional history, by w; it was transmit-
BEFORE CHRIST, 1119.
I. SAMUEL, VII. People of Beth-shemesh smitten.
ted to posterity. The fathers would say to the children, “This
is the stone upon which the ark of God was set, when it came
out of the Philistines’ hands; a thing never to be forgotten.”
19 And he smote the men of Beth-shemesh, be-
cause they had looked into the ark of the Lo R D,
even he smote of the people fifty thousand and
threescore and ten men. And the people lamented,
because the Lo RD had smitten many of the people
with a great slaughter. 20 And the men of Beth-
shemesh said, Who is able to stand before this holy
LORD God? and to whom shall he go up from us !
21 And they sent messengers to the inhabitants of
Kirjath-jearim, saying, The Philistines have brought
again the ark of the Lo RD ; come ye down, and fetch
it up to you. - -
Here is, 1. The sin of the men of Beth-shemesh, They
looked into the ark of the Lord, v. 19. Every Israelite had
heard great talk of the ark, and had been possessed with a
profound veneration for it, but they had been told, that it was
lodged within a vail, and even the high priest himself might
not look upon it but once a year, and then through a cloud of
incense. Perhaps this made many say, (as we are apt to
covet that which is forbidden,) what a great deal they would
give for a sight of it. Some of these Beth-shemites, we may
suppose, for that reason rejoiced to see the ark, (v. 13.) more
than for the sake of the public. Yet this did not content them,
they might see it, but they would go further, they would take
off the covering, which, it is likely, was nailed or screwed on,
and look into it; under pretence of seeing whether the Philis-
tines had not taken the two tables out of it, or some way
damaged them ; but really to gratify a sinful curiosity of their
own, which intruded into those things that God had thought
fit to conceal from them. Note, It is a great affront to God,
for vain men to pry into, and meddle with, the secret things
which belong not to them, Deut. xxix. 29. Col. ii. 18. We
were all ruined by an ambition of forbidden knowledge. That
which made this looking into the ark a great sin, was, that it
proceeded from a very low and mean opinion of the ark. The
familiarity they had with it upon this occasion, bred contempt
and irreverence. Perhaps they presumed upon their being
priests, but the dignity of the ministerial office will be so far
from excusing, that it will aggravate, a careless and irreverent
treatment of holy things. They should, by their example,
have taught others to keep their distance, and look upon the
ark with a holy awe. Perhaps they presumed upon the kind
entertainment they had given the ark, and the sacrifices they
had now offered to welcome it home with ; for this they thought
the ark was indebted to them, and they might be allowed to
repay themselves with the satisfaction of looking into it. But
let no man think that his service done for God, will justify him
in any instance of disrespect or irreverence toward the things
of God. Or, it may be, they presumed upon the present mean
circumstances the ark was in, newly come out of captivity,
and unsettled; now that it stood upon a cold stone, they
thought they might make free with it; they should never have
such another opportunity of being familiar with it. It is an
offence to God, if we think meanly of his ordinances, because:
of the meanness of the manner of their administration. Had
they looked with an understanding eye upon the ark, and not
judged purely by outward appearance, they would have thought
that the ark never shone with greater majesty than it did now ;
it had triumphed over the Philistines, and come out of its
house of bondage (like Christ out of the grave) by its own
power; had they considered this, they would not have looked
into it thus, as a common chest.
2. Their punishment for this sin; He smote the men of Beth-
shemesn many of them, with a great slaughter. How jealous is
God for the honour of his arkſ He will not suffer it to be pro-
faned; Be not deceived, God is not mocked. They that will
bot fear his goodness, and reverently use the tokens of his
grace, shall be made to feel his justice, and sink under the
okens of his displeasure. They that pry into what is forbid-
den, and come too near to holy fire, will find it is at their peril.
‘He smote fifty thousand and seventy men. This account of their
numbers smitten, is expressed in a very unusual manner in
the original, which, beside the improbability that there should
be so many guilty, and so many slain, occasions many learned
men to question, whether we take the matter right. In the
original it is, He smote in (or among) the people, three score
and ten men ; fifty thousand men. The Syriac and Arabic read
it, five thousand and seventy men. The Chaldee reads it, seventy
men of the ºlderºga fifty thousand of the common people.
Seventy men as valuable as fifty thousand, so some, because
they were priests. Some think the seventy men were the Betly-
shemites that were slain for looking into the ark, and the fifty
thousand were those that were slain by the ark, in the land of
the Philistines. He smote seventy men, that is, fifty out of a
thousand ; which was one in twenty, a half decimation : so
some understand it. The Septuagint read it much as we do,
he smote seventy men, and fifty thousand men. Josephus says,
only seventy were smitten.
3. The terror that was struck upon the men of Beth-shemesh.
by this severe stroke. They said, as well they might, Who is.
able to stand before this holy Lord God 2 v. 20. Some think, it
bespeaks their murmuring against God, as if he had deałł
hardly and unjustly with them. Instead of quarrelling with
themselves and their own sins, they quarrelled with God anal.
his judgments; as David was displeased, in a case not much,
unlike, 2 Sam. vi. 8, 9. I rather think it bespeaks their awful
and reverent adoration of God, as the Lord God, as a holy
Lord God, and as a God before whom none is able to stand.
This they infer from that tremendous judgment, “Who is able
to stand before the God of the ark?” To stand before God te.
worship him, blessed be his name, is not impossible; we are:
through Christ invited, encouraged, and enabled to do it, but
to stand before God, to contend with him, we are not able.
Who is able to stand before the throne of his immediate glory,
and look full upon it 1 1 Tim. vi. 16. Who is able to stand
before the tribunal of his inflexible justice, and make his part
good there 2 Ps. cxxx. 3; cyliii. 2. Who is able to stand.
before the arm of his provoked power, and either resist or bear
the strokes of it ! Ps. lxxvi. 7.
4. Their desire, hereupon, to be rid of the ark; they asked,.
To whom shall he go up from us? v. 20. They should rather
have asked, “How may we make our peace with him, and
recover his favour !” Mic. vi. 6, 7. But they begin to be as
weary of the ark as the Philistines had been, whereas, if they
had treated it with due reverence, who knows but it might
have taken up its residence among them, and they had all been
blessed for the ark's sake? But thus, when the word of God
works with terror on sinners’ consciences, they, instead of
taking the blame and shame to themselves, qmarrel with the
word, and put that from them, Jer, vi. 10. They sent mes-
sengers to the elders of Kirjathjearim, a strong city further
up in the country, and begged of them to come and fetch the
ark up thither, v. 21. They durst not touch it, to bring it
thither themselves, but stood aloof from it as a dangerous thing.
Thus do foolish men run from one extreme to the other, from
presumptuous boldness to slavish shyness. Kirjath-jearin,
that is, the city of woods, belonged to Judah ; (Josh. xv. 9, 60.).
it lay in the way from Beth-shemesh to Shiioh ; so that when
they sent to them to fetch it, we may suppose they intended
that from thence the elders of Shiloh should fetch it, but God!
intended otherwise. Thus was it sent from town to town,
and no care taken of it by the public ; a sign that there was.
no king in Israel.
CHAP. VII.
In this chapter we have, I. The eclipsing of the glory of the ark, by its
privacy in Kirjath-fearim for many years, v. 1, 2. II. The appearing
of the glory of Samuel, in his public services for the good of Israel, lo,
whom he was raised up to be a judge, and he was the last that bore that
character. This chapter gives us all the account we have of him, when
he was in the prime of his time ; for what we had before, was in his
childhood, (ch. ii. and iii.) what we have of him after, was in his old
age, ch. viii. 1. We have him here active, 1. In the reformation of
Israel from their idolatry, v. 3, 4. 2. In the reviving of religion among:
them, v. 5, 6. 3. In praying for them against the invading Philistines.
(v. 7–9.) over whom God, in answer to his prayer, gave them a glori-
ous victory, v. 10, 11. 4. In erecting a thankful memorial of that vic-
tory, v. i2. , 5. In the improvement of that victory, v. 13, 14.
In the administration of justice, v. 15–17. And these were the things,
for which God uſas preparing and designing him, in the early vouch-
safements of his grace to him. te º -
the men of Kirjath-jearim came, and
fetched up the ark of the Lo Ro, and brought
it into the house of Abinadab, in the hill, and sanc-
tified Eleazar his son to keep the ark of the Lo R.D.
2 And it came to pass, while the ark abode in Kir-
jath-jearim, that the time was long; for it was
twenty years : and all the house of Israel lamented
after the Lo RD. - -
Here we must attend the ark to Kirjath-jearim, and then
leave it there, to hear not a word more of it, till David fetched.
it thence, above forty years after, (1 Chron. xiii. 6.) except:
OIl Ce,
I. We are very willing to attend it thither, for the men of
Beth-shemesh have by their own folly made that a burthen,
BEFor E CHRIST, 1009.
I. SAMUEL, WII. The repentance of the Israelites:
which might have been a blessing ; and gladly would we see
it among those to whom it will be a savour of life unto life, for
in every place where it has been of late, it has been a savour
of death unto death.
Now, 1. The men of Kirjath-jearim cheerfully bring it
among them ; (v. 1.) They came, at the first word, and fetch-
ed up the ark of the Lord. Their neighbours, the Beth-she-
mites, were no better pleased to be rid of it, than they were
to receive it, knowing very well that what slaughter the ark
had made at Beth-shemesh, was not an act of arbitrary pow-
er, but necessary justice, and they that suffered by it, must
blame themselves, not the ark; we may depend upon the
word which God hath said, (Jer. xxv. 6.) Provoke me not, and
I will do you no hurt. Note, The judgments of God on those
who profane his ordinances, should not make us afraid of the
ºnces, but of profaning them, and making an ill use of
them. -
2. They carefully provide for its decent entertainment
among them ; as a welcome guest, with true affection, and as
an honourable guest, with respect and reverence. (1.) They
provide a proper place to receive it. They had no public
building to adorn with it, but they lodged it in the house of
Abinadab, which stood upon the highest ground, and, proba-
bly, was the best house in their city; or, perhaps, the master
of it was the most eminent man they had for piety, and best
affected to the ark. The men of Beth-shemesh left it exposed
upon a stone in the open field, and though it was a city of
priests, none of them received it into his house; but the men
of Kirjath-jearim, though common Israelites, gave it house-
room, and, no doubt, the best furnished room in the house to
which it was brought. Note, [1..] God will find out a resting
place for his ark ; if some thrust it from them, yet the hearts
of others shall be inclined to receive it., [2.] It is no new
thing for God’s ark to be thrust into a private house. Christ,
and his apostles, preached from house to house, when they
could not have public places at command. [3.] Sometimes
priests ars ashamed and outdone in religion by common Is-
raelites. (2.) They provide a proper person to attend it;
They sanctified Eleazar his son to keep it; not the father, either
because he was aged and infirm, or because he had the affairs
of his house and family to attend, from which they would not
take him off; but the son, who, it is probable, was a very
pious devout young man, and zealously affected toward the
best things; his business was to keep the ark, not only from
being seized by malicious Philistines, but from being touched
or looked into by too curious Israelites. He was to keep the
room clean and decent, in which the ark was, that, though
it was in an obscure place, it might not look like a neglected
thing, which no man looked after. It does not appear that
this Eleazar was of the tribe of Levi, much less of the house
of Aaron, nor was it needful that he should, for here was no
altar either for sacrifice or incense, only we may suppose that
Some devout Israelites would come and pray before the ark,
and those that did so, he was there ready to attend and assist.
For this purpose, they sanctified him, that is, by his own con-
sent, they obliged him to make this his business, and to give
a constant attendance to it; they set him apart for it in the
name of all, their citizens. This was irregular, but it was
dispensed with, by reason of the present distress. When the
ark is but newly come out of captivity, we cannot expect it to
be of a sudden in its usual solemnity, but must take things as
they are, and make the best of them.
II. Yet we are very loth to leave it here, wishing it well at
Shiloh again, but that is made desolate, (Jer. vii. 14.) how-
ever, wishing it at Nob, or Gibeon, or wherever the taber-
nacle and the altars are ; but, it seems, it must lie by the way,
. want of some public spirited men, to bring it to its proper
place.
1. The time of its continuance here was long, very long ;
above forty years it lay in these fields of the wood, a remoté
obscure private place, unfrequented and almost unregarded ;
(v. 2.). The time that the ark abode in Kirjath-jearim was long,
even till David fetched it thence. It was very strange, that,
all the time that Samuel governed, the ark was never brought
to its place in the holy of holies, an evidence of the decay of
holy zeal among them. God suffered it to be so, to punish
them for their neglect of the ark when it was in its place; and
to show that the great stress which the institution laid upon
the ark, was but typical of Christ, and those good things to
come, which cannot be moved, Heb. ix. 23; xii. 27. It was a
just reproach to the priests, that not one of their order was
Sanctified to keep the ark.
2. Twenty years of this time were passed, before the house
of Israel was sensible of the want of the ark. The Septua-
gint reads it, somewhat more clearly than we do; And it was
twenty years, and (that is, when ) the whole house of Israel look-
ed up again after the Lord. So long the ark remained in ob-
scurity, and the Israelites were not sensible of the inconveni-
ence, nor ever made any inquiry after it, what was become of
it; though, while it was absent from the tabernacle, the token
of God’s special presence was wanting, nor could they keep,
the day of atonement, as it should be kept. They were con:
tent with the altars without the ark ; so easily can formal pro
fessors rest satisfied in a road of external performances, with:
out any tokens of God's presence or acceptance. But ar
length they bethought themselves, and began to lament afte.
the Lord, stirred up to it, it is probable, by the preaching on
Samuel, with which an extraordinary working of the Spirit o.
God set in. A general disposition to repentance and reforma--
tion now appears throughout all Israel, and they begin to look.
wnto him whom they had slighted, and to mourn, Zech. xii. 10..
Dr. Lightfoot thinks this was a matter and time as remarkable-
as almost any we read of in scripture, and that that great"
conversion, Acts i. and iii. is the only parallel to it. Note, .
(l.) Those that know how to value God's ordinances, cannot
but reckon it a very lamentable thing to want them. (2.):
True repentance and conversion begin in lamenting after the
Lord ; we must be sensible that by sin we have provoked him:
to withdraw, and are undone if we continue in a state of dis-
tance from him ; and be restless till we have recovered his,
favour, and obtained his gracious returns. It was better with,
the Israelites, when they wanted the ark, and were lamenting:
after it, than when they had the ark, and were prying into it,
or priding themselves in it. Better see people longing in the
. of the means of grace, than loathing in the abundance-
Of them.
3 And Samuel spake unto all the house of Israer,
saying, If ye do return unto the Lo RD with all"
your hearts, then put away the strange gods and
Ashtaroth from among you, and prepare your hearts:
unto the Lord, and serve him only ; and he will
deliver you out of the hand of the Philistines. 4.
Then the children of Israel did put away Baalim.
and Ashtaroth, and served the LORD only. 5,
And Samuel said, Gather all Israel to Mizpeh,
and I will pray for you unto the Lo Rd. 6 And
they gathered together to Mizpeh, and drew water,
and poured it out before the LoRD, and fasted one
that day, and said there, We have sinned against:
the Lo R.D. And Samuel judged the children of:
Israel in Mizpeh. -
We may well wonder where Samuel was, and what he was.
doing, all this while, for we have not had him so much as.
named till now, since ch. iv. 1. Not as if he were uncon-
cerned, but his labours among his people are not mentioned,.
till there appear the fruit of them. When he perceived that."
they began to lament after the Lord, he struck while the ironw
was hot, and two things he endeavoured to do for them, as as
gºal servant of God, and a faithful friend to the Israel of
OCl.
I. He endeavoured to separate between them and their
idols, for there reformation must begin. He spake to all the
house of Israel, (v. 3.) going, as it should seem, from place to
place, an itinerant preacher; (for we find not that they were:
gathered together till v. 5.) and wherever he came, this was.
his exhortation, “If you do indeed return to the Lord, as you."
seem inclined to do, by your lamentation for your departure :
from him, and his from you, then know,” l. “That you music
renounce and abandon your idols, put away the strange gods,.
for your God will admit no rival ; put them away from you, ,
each one for himself, nay, and put them from among you, do?
what you can, in your places, to rid them out of the country
Put away Baalim, the strange gods, and Ashtaroth, the strange:
goddesses,” for they had of them too. Or, Ashtaroth is par-
ticularly named, because it was the best-beloved idol, and 4
that which they were most wedded to. Note, True repent-
ance strikes at the darling sin, and will, with a peculiar zeal
and resolution, put away that ; the sin which most easily be-
sets us. 2. “That you must make a solemn business of return-
ing to God, and do it with a serious consideration and a sted-
fast resolution, for both are included in preparing the heart,.
directing, disposing, establishing, the heart unto the Lord.’’
3. “That you must be entire for God, for him and no other
serve him only, else you do not serve him at all, so as to pleases
him.” 4, “That this is the only way, and a sure way, tc.
prosperity and deliverance. Take this course, and he wild.
deliver you out of the hand of the Philistines : for it was because:
*
BEFołº CIIRIST, 1099.
I. SAMUEL, VII. The Philistines defeated by Israel.
*
•wº-w-r
you; forsook him and served other gods, that he delivered you
into their hands.” . This was the purport of Samuel's preach-
.ng, and it had a wonderfully good effect; (v. 4.) They put
away Bualim and Ashtaroth; not only quitted the worship of
them, but destroyed their images, demolished their altars, and
quite abandoned them.; : What have we to do any more with
idols?, Hos. xiv. 8. Isa. xxx. 22. . .
II. He endeavoured to engage them for ever to God and his :
service. Now that he had them in a good mind, he did all he
could to keep them in it. . . - " . -
1. He summons all Israel, at least by their elders, as their
representatives, to meet him at Mizpeh, (v. 5.) and there he
promised to pray for them... And it was worth while for them
sto come from the remotest part of the country, to join with
$amuel in seeking God’s favour. Note, Ministers should pray
for those to whom they preach, that God by his grace would
make the preaching effectual. And when we come together
in religious assemblies, we must remember, that it is as much
our business there to join in public prayers, as it is to hear a
sermon. He would pray for them, that, by the grace of God,
they might be parted from their idols, and that then, by the
providence of God, they might be delivered from the Philis-
tines. Ministers would profit their people more, if they did
out pray more for them. s = !
2. They obey his summons, and
(before the Lord ; signifying, º:
‘sort ; for it was before the Lord, and with an eye to him.
£2.] Their earnest prayers and supplications to God, for
ºmercy. The soul is, in prayer, poured out before God, Ps.
#. Their universal reformation ; they thus expressed
$lxii. 8.
their willingness to part with all their sins, and to retain no
imore of the relish or savour of them than the vessel does of
the water that is poured out of it. They were free and full in
‘their confession, and fixed in their resolution to cast away
from them all their transgressions. Israel is now baptized from
their idols; so, Dr. Lightfoot... [4.] Sume think it signifies
their joy in the hope of God’s mercy, which Samuel had
assured them of. This ceremony was used with that signifi-
'cation at the feast of tabernacles, John vii. 37, 38, and see Isa.
xii. 3. “Taking it in this sense, it must be read, They drew
water after they had fasted. In the close of their humiliation
they thus expressed their hope of pardon and reconciliation.
(2.) They fasted, abstained from food, afflicted their souls;
*So expressing repentance, and exciting devotion. (3.) They
made a public confession, We have sinned against the Lord;
‘so giving glory to God, and taking shame to themselves. And
ãf we thus confess our sins, we shall find our God faithful and
.*ust to forgive us our sins. . -
assured them, in God’s name, of the pardon of their sins, upon
their repentance, and that God was reconciled to them. It
was a judgment of absolution. Or, he received informations:
against those that did not leave their idols, and proceeded
against them according to law. Those that would not judge
themselves, he judged. Or, now he settled courts of justice.
among them, and appointed the terms and circuits which he
“observed afterward, v. 16. Now he set those wheels a going ;
-and whereas, before, he acted only as a prophet, now he
began to act as a magistrate.; to prevent their relapsing to
those sins which, now they seemed to have renounced. +.
7...And when the Philistines heard that the chil-
dren of Israel were gathered together to Mizpeh,
the lords of the Philistines went up against Israel.
And when the children of Israel heard it, they were
safraid of the Philistines. 8 And the children of
. Israel said to Samuel, Cease not to cry unto the
: LORD our God for us, that he will save us out of the
hand of the Philistines. 9 And Samuel took a
‘sucking lamb, and offered it for a burnt-offering
wholly unto the Lo R D : and Samuel cried unto the
'Lo R.D. for Israel; and the LoRD heard him. 10
‘And as Samuel was offering up the burnt-offering,
the Philistines drew near to battle against Israel:
..but the Lo RD thundered with a great thunder on
now for thy name's sake.”
and they were smitten before. Israel.. 11 And, the
men of Israel went out of Mizpeh, and pursued the
Philistines, and smote them, until they came under
Beth-car. 12 Then Samuel took a stone, and set
it between Mizpeh and Shen, and galled the name
of it Eben-ezer, saying, Hitherto hath the LORD
helped us. . . . . . . . . . . . . . . .
Here, I. The Philistines invaded Israel, (v. 7.) taking um-
brage from that general meeting for repentance and prayer, as
if it had been a rendezvous for war; and if so, they thought it
prudence to keep the war out of their own country. They had
no just cause for this suspicion ; but those that seek to do
mischief to others, will be forward to imagine that others
design mischief to them. . Now see here, 1. How evil some-
times seems to come out of good. The religious meeting of the
Israelites at Mizpeh brought trouble upon them from the Phi-
listines, which, perhaps, tempted them to wish they had staid
at home, and to blame Samuel for calling them together. But
we may be in God’s way, and yet meet with distress ; nay,
when sinners begin to repent and reform, they must expect
that Satan will muster all his force against them, and set his
. . " * . | instruments on work to the utmost, to oppose and discourage
- not only come to the meet- -
ing, but conform to the intentions of it, and appear there very
well disposed, v. 6. (1.) They drew water, and poured it out
Their humiliation and con-
trition, for sin; owning themsel es as water spilt upon the
ground, which cannot be gathered up again ; (2 Sam. xiv. 14.)
'so mean, so miserable, before God, Ps. xxii. 14. The Chaldee :
‘reads it; They poured out their hearts in repentance before the
Lord. They wept rivers of tears, and sorrowed after a godly
them. But, 2. How good is, at length, brought out of that
evil. Israel could never be threatened more seasonably than
at this time, when they were repenting and praying, nor could
they have been better prepared to receive the enemy; nor could
the Philistines have acted more impoliticly for themselves,
than to make war upon Israel at this time, when they were
making their peace with God: but God permitted them to do
it, that he might have an opportunity immediately of crowning
his people's reformation with tokens of his favour, and of con-
firming the words of his messenger, who had assured them
that, if they repented, God would deliver them out of the hand
of the Philistines. Thus he makes man's wrath to praise him,
and serves the purposes of his grace to his people, even by
º pºlicious designs of their enemies against them, Mic. iv.
* 2. • , * - i .. . . .
II. Israel cleaves close to Samuel, as their best friend, under
God, in this distress, though he was no military man, nor ever
celebrated as a mighty man of valour; yet, being . afraid of
the Philistines, for whom they thought themselves an unequal
match, they engaged Samuel's prayers for them.; (v. 8.) Cease
not to cry unto the Lord our God for us... They were here un-
armed, unprepared for war, come together to fast and pray,
not to fight; prayers and tears therefore being all the weapons
many of them are now furnished with, to these they have re-
course. And knowing Samuel, to have a great interest in
heaven, they earnestly beg of him to improve it for them.
They had reason to expect it, because he had promised to pray
for them, (p. 5.) had promised them deliverance from the Phi-
listines; (v. 3.) and they had been observant of him, in all
that which he had spoken to them from the Lord. Thus they
* - - * * * * g. | who sincerely submit to Christ, as their. Lawgiver and Judge,
3. Samuel judged them at that time at Mizpeh; that is, he
need not doubt of their interest in his intercession. They were
very solicitous that Samuel should not cease to pray for them :
what military preparations were to be made, they would under-
take them, but let him continue instant, in prayer; perhaps
remembering, that when Moses did but let down his hand ever
so little, Amalek prevailed. O what a comfort it is to all
believers, that our great Intercessor above never ceases, is
never silent, for he always appears in the presence of God for us!
III. Samuel intercedes with God for thern, and does it by
sacrifice, v. 9. He took a sucking lamb, and offered it for a
burnt-offering, a whole burnt-offering, to the Lord, and while
the sacrifice was in burning, with the smoke of it his prayers
ascended up to heaven for Israel. Observe, 1. He, made
intercession with a sacrifice. Christ intercedes in the virtue
of his satisfaction, and in all our prayers we must have an eye
to his great oblation, depending upon that for audience and
acceptance. Samuel's sacrifice without his prayer had been
an empty shadow, his prayer without the sacrifice had not
been so prevalent, but both together teach us, what great
things we may expect from God, in answer to those prayers
which are made with faith in Christ's sacrifice. 2. It was a
burnt-offering, which was offered purely for the glory of God
so intimating, that the great plea he relied on in this prayer
was taken from the honour of God. “Lord, help thy peopl
When we endeavour to give glor.
to God, we may hope he will, in answer to our prayers, worl
for his own glory. 3. It was but one sucking lamb that hº
offered ; for it is the integrity and intention of the heart tha
God looks at, more than the bulk or number of the offerings
...that day upon the Philistines, and discomfited them; This one lamb (typifying the Lamb of God) was more accept.
70{)
BEFoRE CHRIST, 1092. I. SAMUEL, VI I. Samuel judges Israel.
able than thousands of rams or bullocks would have been
without faith and prayer. Samuel was no priest, but he was
a Levite and a prophet ; the case was extraordinary, and
what he did was by special direction, and therefore was
accepted of God. And justly was this 1eproach put upon the
priests, because they had corrupted themselves.
V. God gave a gracious answer to Samuel's prayer ; (v.
9.) The Lord heard him. He was himself a Samuel, asked of
God, and many a Samuel, many a mercy in answer to prayer,
God gave him. Sons of prayer should be famous for praying,
as Samuel was among them that call upon his name, Ps. xcix.
6. The answer was a real answer, the Philistines were dis-
comfited, (v. 10, 11.) totally routed, and that in such a
manner as highly magnified the prayer of Samuel, the power
of God, and the valour of Israel. 1. The prayer of Samuel
was honoured, for at the very time when he was offering up
his sacrifice, and his prayer with it, the battle began, and
turned immediately against the Philistines. Thus while he
was yet speaking, God heard, and answered in thunder, Isa.
lxv. 24. God showed that it was Samuel's prayer and sacri-
fice that he had respect to, and hereby let Israel know that as
in a former engagement with the Philistines, he had justly
chastised their presumptuous confidence in the presence of
the ark, on the shoulders of two profane priests, so now he
graciously accepted their humble dependence upon the prayer
of faith, from the mouth and heart of a pious prophet. 2.
The power of God was greatly honoured ; for he took the
WUrk into his own hand, and discomfited them, not with
great hailstones, which would kill them, (as Josh. x. 11.)
but with a great thunder which frightened them, and put them
into such terror and consternation that they fainted away, and
became a very easy prey to the sword of Israel, before whom,
being thus confounded, they were smitten. Josephus adds,
that the earth quaked under them when first they made thé
onset, and, in many places, opened and swallowed them up ;
and that, beside the terror of the thunder, their faces and
hands were burnt with lightning, which obliged them to
shift for themselyes by flight. And being thus driven to
their heels by the immediate hand of God, (whom they feared
not so much as they had feared his ark, ch. iv. 7. ) then, 3. Ho-
nour was put upon the hosts of Israel ; they were made use of for
the completing of the victory, and had the pleasure of tri-
umphing over their oppressors ; they pursued the Philistines,
and smote them. How soon did they find the benefit of their
repentance and reformation, and return to God | Now that
they have thus engaged him for them, none of their enemies
can stand before them. ' ' . -
V. Samuel erected a thankful memorial of this victory, to
the glory of God, and for the encouragement of Israel; (v.
12;) he setup an Eben-ezer, the stone of help. If ever the people's
hard hearts should lose the impressions of this providence,
this stone would either revive the remembrance of it, and
make them thankful, or remain a standing witness against
them for their unthankfulness. 1. The place where this
memorial was set up, was the same where, twenty years
before, the Israelites were smitten before the Philistines, for
that was beside Eben-ezer, ch. iv. 1. The sin which procured
that defeat formerly, being pardoned upon their repentance,
the pardon was sealed by this glorious victory in the very
Same place where they then suffered loss; see Hos. i. 10. 2.
Samuel himself took care to set up this monument: he had
been instrumental by prayer to obtain the mercy, and there-
fore he thought himself in a special manner, obliged to make
this grateful acknowledgment of it. 3. The reason he gives
for the name is, Hither to hath the Lord helped us: in which
he speaks thankfully of what was past, giving the glory of the
Victory to God only, who had added this to all his former
favours; and yet he speaks somewhat doubtfully for the
future ; “Hitherto things have done well, but what God
may yet do with us, we know not, that we refer to him ; but
let us praise him for what he has done.” Note, The begin-
nings of mercy, and deliverance are to be acknowledged by us
with thankfulness so far as they go, though they be not com-
pletely finished ; nay, though the issue seem uncertain.
Having obtained help from God, I continue hitherto, says
blessed Paul, Acts xxvi. 22. - . . . . . . .
13 So the Philistines were subdued, and they
came no more into the coast of Israel: and the hand
of the Lok D was against the Philistines all the days
of Samuel. 14 And the cities which the Philistines
had taken from Israel were restored to Israel, from
Ekron even unto Gath; and the coasts thereof did
Israel deliver out of the hands of the Philistines.
And there was peace between Israel and the
Amorites. 15 And Samuel judged Israel all the
days of his life. 16 And he went from year to year
in circuit to Beth-el, and Gilgal, and Mizpeh, and
judged Israel in all those places. 17. And his
return was to Ramah ; for there was his house: and
there he judged Israel; and there he built an altai
unto the Lok D. . . . . . . . . . . . . .
We have here a short account of the further good services,
that Samuel did to Israel. Having parted them from their
idols, and brought them home to their God, he had put them,
into a capacity of receiving further benefits by his ministry.,
Having prevailed in that, he becomes, in other instances, a.
great blessing to them ; yet writing it himself, he is brief in.
the relation.” We are not told here, but it appears, 2 Chron.
xxxv. 18.. that in the days of Samuel the prophet; the peo-
ple of Israel kept the ordinance of the passover with more.
than ordinary devotion, notwithstanding the distance of the
ark and the desolations of Shiloh. Many good offices, no,
doubt, he did for Israel ; but here we are only told, how
instrumental he was, : " . . . . . . . . .
1. In securing the public peace ; (v. 13.) In his days the
Philistines came no more into the coast of Israel, made no in-
roads or incursions upon them, perceiving that God now
fought for Israel, and that his hand was against the Philis-
tines; this kept them in awe, and restrained the remainder of:
their wrath. Samuel was a protector and deliverer to Israel,
not by dint of sword, as Gideon, nor by strength of arm, as,
Samson, but by the power of prayer to God, and carrying on.’
a work of reformation among the people. Religion and piety’
are the best securities of a nation. . . -
2. In recovering the public rights, v. 14. By his influence,
Israel ha the courage to demand the cities which the Philis-
times had unjustly taken from them, and had long detained,
and the Philistines, not daring to contend with one that had
So great an interest in heaven, tamely yielded to the demand,
and restored (some think) even Ekron and Gath, two of their
capital cities, though afterward, they retook them ; others;
think, some small towns that lay between Ekron and Gath;
which were forced out of the Philistines’ hands. This they
got by their reformation and religion ; they got ground of
their enemies, and got forward in their affairs. It is added;
There was petice between Israel and the Amorites, that is, the
Canaanités; the remains of the natives. Not that Israel made
any league with them, but they were quiet, and not so mis-
chievous to Israel as they had sometimes been. Thus when g
man’s ways please the Lord, he maketh even his enemies to be:
'at peace with him, and give him no disturbance, Prov. xvi. 7.
3. In administering public justice, (v. 15, 16.) He judged
Israel: as a prophet, he taught them their duty, and reproved
them for their sins, for that is called judging, Ezek. xx. 4,
i xxii. 2. Moses judged. Israel, when he made them know the
statutes of God, and his laws ; (Exod. xviii. 16.) and thus:
Samuel judged them to the last, even after Saul was made
king; so he promised them then; when Saul was inaugurated,
, ch. xii. 23. I will not cease to teach you, the good and right.
way. As a magistrate, he received appeals from the inferior,
courts, and gave judgment upon them ; tried causes, and
determined them ; tried prisoners, and acquitted or condemn-
ed them, according to the law. . This he did all his days, tilf
he grew old and past service, and resigned to Saul ; and after-,
ward he exercised authority, when application was made to
him; nay, he judged even Agag and Saul himself. But whenſ
he was in his prime, he rode the circuit, for the convenience
of the country, at least of that part of it which lay most
under his influence. He kept courts at Beth-el, Gilgal, and
Mizpeh, all in the tribe of Benjamin ; but his constant resi-
dence was at Ramah, his father's city, and there he judged
Israel, whither they resorted to him from all parts with their
complaints, v.; 17. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4. In keeping up the public exercises of religion ; for there,
where he lived, he built an altar to the Lord, not in contempt
of the altar: that was at Nob, or Gibeon, or wherever the ta-
bernacle was ; but diyine justice having laid Shiloh waste,
and no other place being yet chosen for them to bring their
offerings to, (Deut. xii. 11.) he looked upon the law which
confined them to one place, to be for the present suspended,
and therefore, being a prophet, and under divine direction,
he did as the patriarchs did, he built an altar where he lived,
both for the use of his own family, and for the good of the
country that resorted to it. Great men should use their wealth,
power, and interest, for the keeping up of religion in the
places where they live. . -
701
BEFort E CHRIST, 1075.
The people desire a kng.
I. SAMUEL, VIII.
CHAP. VIII.
47 ings trient so very well with Israel, in the chapter before, under Samuel's
administration, that, methinks, it is pity to find him so quickly, as we do
in this chapter, old, and going off, and things toorking towards a revo-
lution. But so it is ; Israel's good days seldom continue long. We
have here, I. Samuel decaying, v. l. II. His sons degenerating,
v. 2, 3. III. Israel discontented with the present government, and
anxious to see a change. For, 1. They petition Samuel to set a king over
them, v. 4, 5. 2. Samuel brings the matter to God, v. 6. 3. God directs
him what answer to give them, by way of reproof, (v. 7, 8.) and by way
of remonstrance, setting forth the consequences of a change of the govern-
ment, and how uneasy they would soon be under it, v. 9–18. . 4. They
insist upon their petition, v. 19, 20 5. Samuel promises them, from
God, #. they shall shortly be gratified, v. 21, 22. Zhus hard is it for
people to know when they are well off.
{1 N D it came to pass, when Samuel was old,
that he made his sons judges over Israel.
:2 Now the name of his first-born was Joel, and the
hame of his second Abiah: they were judges in
JBeer-sheba. 3 And his sons walked not in his
ways, but turned aside after lucre, and took bribes,
:and perverted judgment.
Two sad things we find here, but not strange things.
1. A good and useful man growing old and unfit for ser-
vice, v. 1. Samuel was old, and could not judge Israel as he
had done. He is not reckoned to be past sixty years of age
inow, perhaps not so much ; but he was a man betimes, was
tfull of thoughts and cares when he was a child, which, per-
haps, hastened the infirmities of age upon him : the fruits
‘that are first ripe, keep the worst. He had spent his strength
and spirits in the fatigue of public business, and now, if he
think to shake himself as at other times, he finds he is mis-
taken, old age has cut his hair. Those that are in the prime
of their time, ought to be busy in doing the work of life; for
as they go into years, they will find themselves less disposed
“to it, and less able for it.
2. The children of a good man going to nought, and not
treading in his steps. Samuel had given his sons so-good an
education, and they had given him such good hopes of their
“doing well, and gained such a reputation in Israel, that he
‘made them judges, assistants to him awhile, and afterward
Jeputies under him at Beer-sheba, which lay remote from
'Ramah, v. 2. Probably, the southern counties petitioned
for their residence there, that they might not be necessitated
$to travel far with their causes: we have reason to think that
:Samuel gave them their commissions, not because they were
his sons, (he had no ambition to entail the government upon
his family, any more than Gideon had,) but because, for
-aught that yet appeared, they were men very fit for the trust;
and none so proper to ease the aged judge, and take some of
'the burden off him, as (cateris paribus—other things being
equal) his own sons, who, no doubt, were respected for their
good father's sake, and having such an advantage at setting
rout, might soon have been great, if they had been but good.
But, alas ! his sons walked not in his ways ; (v. 3.) and when
‘their character was the reverse of his, their relation to so good
a man, which otherwise had been their honour, was really
their disgrace. Degeneranti genus opprobrium—A good ex-
*raction, is a reproach to him that degenerates from it. Note,
Those that have the most grace themselves, cannot give grace
to their children. . It has often been the grief of good men,
“Q.see their posterity, instead of treading in their steps, tram.
pling upon them, and, as Job speaks, marring their path.
Nay, many that have begun well, promised fair, and set out
win the right paths, so that their parents and friends have had
great hopes of them, yet afterwards have turned aside to by-
paths, and been the grief of those of whom they should have
'been the joy. When Samuel's sons were made judges, and
settled at a distance from him, then they discovered them-
'selves. Thus, (1.) Many that have been well educated, and
'have conducted themselves well while they were under their
parents’ eye, when they have gone abroad into the world, and
set up for themselves, have proved bad. Let none therefore
be secure, either of themselves or theirs, but depend on divine
grace. (2.) Many that have done well in a state of meanness
and subjection, have been spoiled by preferment and power.
$Honours change men's minds, and, too often, for the worse.
It does not appear that Samuel's sons were so profane and
vicious as Eli's sons : but, whatever they were in other re-
spects, they were corrupt judges, they turned aside after lucre,
after the mammon of unrighteousness, so the Chaldee reads it.
Note, The love of money is the root of all evil. It is pernicious
in any, but especially in judges. Samuel had taken no bribes,
h. xii. 3.) out his sons did, though, no doubt, he warned
in against it "; he made them judges; and then they
perverted judgment, in determining controversies, had an eye
to the bribe, not to the law, and inquired who bid highest,
not who had right on his side. It is sad with a people, when
the public justice that should do them right, being perverted,
does them the greatest wrong.
4 Then all the elders of Israel gathered them-
selves together, and came to Samuel unto Ramah,
5 And said unto him, Behold, thou art old, and thy
sons walk not in thy ways: now make us a king
to judge us like all the nations. 6 But the thing
displeased Samuel, when they said, Give us a
king to judge us. And Samuel prayed unto the
JLok D. 7 And the Lo RD said unto Samuel, Heark–
en unto the voice of the people in all that they say
unto thee: for they have not rejected thee, but
they have rejected me, that I should not reign over
them. 8 According to all the works which they
have done, since the day that I brought them up
out of Egypt even unto this day, wherewith they
have forsaken me, and served other gods; so do
they also unto thee. 9 Now, therefore, hearken
unto their voice: howbeit yet protest solemnly unto
them, and show them the manner of the king that
shall reign over them. 10 And Samuel told all
the words of the Lo RD unto the people that asked
of him a king. 11 And he said, This will be the
manner of the king that shall reign over you; He
will take your sons, and appoint them for himself,
for his chariots, and to be his horsemen; and some
shall run before his chariots. 12 And he will ap-
point him captains over thousands, and captains
over fifties, and will set them to ear his ground, and
to reap his harvest, and to make his instruments of
war, and instruments of his chariots. 13 And he
will take your daughters to be confectionaries, and
to be cooks, and to be bakers. 14 And he will
take your fields, and your vineyards, and your olive-
yards, even the best of them, and give them to his
servants. 15 And he will take the tenth of your
seed, and of your vineyards, and give to his officers,
and to his servants. 16 And he will take your
men-servants, and your maid-servants, and your
goodliest young men, and your asses, and put them
to his work. 17 He will take the tenth of your
sheep; and ye shall be his servants. 18 And ye
shall cry out in that day, because of your king
which ye shall have chosen you ; and the Lok D
will not hear you in that day. 19 Nevertheless,
the people refused to obey the voice of Samuel :
and they said, Nay; but we will have a king over
us ; 20 That we also may be like all the nations;
and that our king may judge us, and go out before
us, and fight our battles. 21 And Samuel heard
all the words of the people, and he rehearsed them
in the ears of the Lo Rd. 22 And the LoRD said to
Samuel, Hearken unto their voice, and make them
a king. And Samuel said unto the men of Israel,
Go ye every man unto his city.
We have here the starting of a matter perfectly new and
surprising, which was, the setting up of kingly government
in Israel. Perhaps the thing had been often talked of among
them by those that were given to change, and affected that
which looked great: but we do not find that it was ever till
now publicly proposed, and debated. Abimelech was little
better than a titular king, though he is said to reign over
Israel ; (Judg. ix. 22.) and perhaps, his fall had for a great
while rendered the title of king odious in Israel, as that of
Tarquinius did among the Romans; but if it had, by this
time the odium was worn off, and some bold steps are here
taken toward so great a revolution as that amounted to• Here
IS
‘I. The address of the elders to Samuel in this matter, v.
4, 5. They gathered themselves together, by common consent,
T3EFor E CHRIST, 1075.
The people desire a king.
J. SAMUEL, VIII.
and not in a riotous, tumultuous manner, but with respect due
to his character: they came to him to his house at Ramah
with their address, which contained,
1. A remonstrance of their grievances; in short, Thou art
cla, and thy sons walk not in thy ways. Many a fairer occasion
©hat people had had to ask a king, when they were oppressed
by their neighbours, or embroiled at home, for want of a king
in Israel ; but a small thing will serve factious spirits for a
colour to desire a change. (l.) It was true that Samuel was
old ; but if that made him less able to ride the circuit, and sit
Hong on the bench, yet it made him the more wise and expe-
rienced, and, upon that account, the fitter to rule. If he was
old, was he not grown old in their service 3 And it was very
unkind, ungrateful, nay, and unjust, to cast him off when he was
old, who had spent his days in doing them good. God had
saved his youth from being despicable, (ch. iii. 20.) yet they
make his old age so, which should have been counted worthy
of double honour. If old people be upbraided with their
infirmities, and laid aside for them, let them not think it
strange ; Samuel himself was so. (2.) It was true that his
sons did not walk in his ways; the more was his grief, but
tº ey could not say it was his fault; he had not, like Eli, in-
dunged them in their badness, but was ready to receive com-
plaints against them. And if that had been the thing desired,
We, may well suppose, upon the making out of the charge of
bribery against them, he would have superseded their com-
missions and punished them. But this would not content the
elders of Israel, they had another project in their head.
2. A petition for the redress of these grievances, by setting
a king over them : Make us a king to judge us like all the
*tations. Thus far it was well, that they did not rise up in
rebellion against Samuel, and set up a king for themselves,
vi et armis--by force ; but they applied themselves to Samuel,
God’s prophet, and humbly begged of him to do it. But it
appears by what follows, that it was a bad motion, and ill
Rade, and was displeasing to God. God designed them a
king, a man after his own heart, when Samuel was dead; but
they would anticipate God's counsel, and would have one
now that Samuel was old. They had a prophet to judge them,
that had immediate correspondence with heaven, and therein
they were great and happy above any nation, none having
God so nigh unto them as they had, Deut. iv. 7. But this would
not serve, they must have a king to judge them with external
pomp and power, like all the nations. A poor prophet in a
mantle, though conversant in the visions of the Almighty,
looked mean in their eyes, who judged by outward appear.
ance: but a king in a purple robe, with his guards and officers
35 state, would look great; and such a one they must have.
They knew it was in vain to court Samuel to take upon him
ſhe title and dignity of a king, but he must appoint them one.
They do not say, “Give us a king that is wise and good, and
will judge better than thy sons do,” but, “Give us a king,”
any body that will but make a figure. Thus foolishly did they
forsake their own mercies, and, under pretence of advancing
the dignity of their nation to that of their neighbours, did
really thrust themselves down from their own excellency, and
profane their crown by casting it to the ground.
II. Samuel's resentment of this address, v. 6. Let us see
how he took it : 1. It cut him to the heart. Probably it was
a surprise to him, and he had not any intimation before of their
design, which made it the more grievous. The thing displeased
Samuel ; not when they upbraided him with his own infirmi-
tles, and his children's irregularities, he could patiently bear
what reflected on himself and his own family, but it displeased
him when they said, Give us a king to judge us, because that
reflected upon God and his honour. 2. It drove him to his
knees; he gave them no answer, for the present, but took
Some time to consider of what they proposed, and prayed unto
the Lord for direction what to do, spreading the case before
him, and leaving it with him, and so making himself easy.
Samuel was a man much in prayer, and we are encouraged in
tºry thing to make our requests known to God, Phil. iv. 6.
When anything disturbs us, it is our interest, as well as
duty, to show God our trouble, and he gives us leave to be
bumbly free with him. -
III. The instruction God gave him concerning this matter.
They that in straits seek to God, shall find him nigh unto
shem, and ready to direct them. He tells him,
1. That which would be an allay to his displeasure. Samuel
was much disturbed at the motion, it troubled him greatly to
See his prophetical office thus slighted, and all the good turns
he had done to Israel thus ungratefully returned; but God
tells him, he must not think it either hard or strange. (1.)
He must not think it hard, that they had put this slight upon
bim, for they had herein put a slight upon God himself;
*
“ They have not rejected thee only, but they have rejected me ;
I share with thee in the affront,” v. 7. Note, If God interest
himself in the indignities that are done us, and the contempts
that are put upon us, we may well afford to bear them patient-
ly; nor need we think the worse of ourselves, if for his sake we
bear reproach, (Ps. Jxix. 7.) but rather rejoice, and count it
an honour, Col. i. 24. Samuel must not complain that they
were weary of his government, though just and gentle, for
really they were weary of God's government, that was it they
disliked ; They have rejected me, that I should not reign over
them. God reigns over the heathen, (Ps. xlvii. 8.) over all the
world, but the government of Israel had hitherto been, in a
more peculiar manner than ever any government was, a
Theocracy, a divine government; their judges had their call
and commission immediately from God, the affairs of their
nation were under his peculiar conduct. As the constitution,
so the administration, of their government, was by, Thus saith
the Lord ; this method they were weary of, though it was their
honour and safety, above any thing, so long as they kept in
with God; they were indeed so much the more exposed to
calamities, if they provoked God to anger by sin, and found
they could not transgress at so cheap a rate as other nations
could, which, perhaps, was the true reason why they desired
to stand upon the same terms with God that other nations did.
(2.) He must not think it strange, nor marvel at the matter,
for they do as they always have done ; (v. 8.) According to all
the works which they have done, since the day that I brought
them out of Egypt, so do they unto thee. They had at first been
so very respectful and obsequious to Samuel, that he began to
hope they were cured of their old stubborn disposition ; but
now he found himself deceived in them, and must not be sur-
prised at it. They had always been rude to their governors,
witness Moses and Aaron ; nay, They have forsaken me, and
served other gods; the greatness of their crime, in affecting new
gods, may make this crime, of affecting new governors, seem
little. Samuel might expect they would deal treacherously,
for they were called transgressors from the womb, Isa. xlviii. 8.
This had been their manner from their youth up, Jer. xxii. 21.
2. He tells him that which would be an answer to their
demand. Samuel would not have known what to say, if God
had not instructed him. Should he oppose the motion, it
would bespeak a greater fondness of power and dominion than
did become a prophet, and an indulgence of his sons. Should
he yield to the motion, it would look like the betraying of his
trust, and he would become accessary to all the bad conse.
quences of a change. Aaron sinned in gratifying the people,
when they said, Make us gods; he dares not therefore comply.
with them, when they say, Make us a king, but he gives them,
with assurance, the answer God sent them.
(1.) He must tell them, that they shall have a ring. Hearken
to the voice of the people, v. 7. and again, v. 9. Not that God
was pleased with their request, but as sometimes he crosses
us, in love, so at other times he gratifies us, in wrath ; he did
so here. When they said, Give us a king, and princes, he gave
them a king in his anger. See Hos. xiii. 10, 11. as he gave
quails, Ps. cwi. 15; lzxviii. 29. God bade Samuel humour
them in this matter, [1..] That they might be beaten with their
own rod, and might feel, to their cost, the difference between
his government, and the government of a king; see 2 Chron.
xii. 8. It soon appeared how much worse their condition was,
in all respects, under Saul, than it had been under Samuel.
2.] To prevent something worse. If they were not gratified.
they would either rise in rebellion against Samuel, or univer-
sally revolt from their religion, and admit the gods of the
nations, that they might have kings like them. Rather than
so, let them have a king... [3.] God knows how to bring glory
to himself, out of it, and serve his own wise purposes, even
by their foolish counsels. +
(2.) But he must tell them withal, that when they have a
king, they will soon have enough of him, and will, when it is
too late, repent of their choice. This he must protest solemnly
to them ; (v. 9.) that, if they would have a king to rule them,
as the eastern kings ruled their subjects, they would find the
yoke exceedingly heavy. They looked only at the pomp and
magnificence of a king, and thought that would make their
nation great and considerable among its neighbours, and
would strike a terror upon their enemies; but he must bid,
them consider, how they would like to bear the charges of that
pomp, and how they would endure that arbitrary power, which
the neighbouring kings assumed. Note, Those that set thei.
hearts inordinately upon any thing in this world, for the
moderating of their desires, ought to consider the inconve-
niences, as well as conveniences, that will attend it, and to
set the one over against the other in their thoughts. Those
that submit themselves to the sºvernmºſ the world and
BEFoEE CHRIST, 1075.
The people desire a king.
I. SAMUEL, W IIl.
the flesh, are told, plainly, what hard masters they are, and
what a tyranny the dominion of sin is ; and yet they will ex-
change God's government for it.
| W. Samuel’s faithful delivery of God’s mind to them ;
(v. 10.) He told them all the words of the Lord, how ill he re-
sented it ; that he construed it into a rejecting of him, and
compared it with their serving other gods. That he would
grant their request, if they insisted on it; lut withal had
ordered him to represent to them the certain consequences of
their choice, that they would be such as, if they had any rea-
son left them, and would allow themselves to consult their
own interest, would make them withdraw their petition, and
beg to continue as they were. Accordingly, he lays before
them, very particularly, what would be, not the right of a
king iſ general, but the manner of the king that should reign
over them, according to the pattern of the nations, v. 11.
Samuel does not speak (as Bishop Patrick expounds it) of a
just and honest right of a king to do these things, for his right
is quite otherwise described in that part of Moses's law
which concerns the king's 'duty, but such a right as the kings
of the nations had then acquired. This shall be the manner of
the king ; that is, 1. “Thus he must support his dignity, at
the expense of that which is dearest to you.” 2. “Thus he
will abuse his power, as those that have power are apt to do ;
and having the militia in his hand, you will be under a neces.
sity of submitting to him.” - -
If they will have such a king as the nations have, let them
consider, 1 * * “ . . -
(1.) That a king must have a great retinue, abundance of
Servants to wait on him, grooms to look after his chariots and
horses, géntlemen to ride about with him, and footmen to run
before his chariots. This is the chief grandeur of princes, and
the imaginary glory of great men, to have a multitude of at-
tendants. And whence must he have those 2 “Why, he will
take your sons, who are free-born, have a liberal education,
and whom you now have at your own disposal, and will
appoint them for himself, v. 11. They must wait upon him,
and be at his beck; they that used to work for their parents
and themselves, must work for him, ear his ground, and reap
his harvest, (v. 12.) and count it their preferment too,” v. 16.
This would be a great change. -
(2.) “He must kéep a great table; he will not be content
to dine with his neighbours upon a sacrifice, as Samuel used
to do, (ch. ix. 13.) but he must have variety of dainty dishes,
forced meats, and sweetméats, and delicate sauces ; and who
must prepare him these ? Why, he will take your daughters,
the most ingenious and handy of them, whom you hoped to
prefer to houses and tables of their own, and, whether you be
willing or no, they must be his confectionaries, and cooks,
and bakers, and the like.” * . . "
(3.) “He must needs have a standing army, for guards
and garrisons ; and your sons, instead of being elders of your
cities, and living in quiét and honour at home, must be cap-
tains over thousands, and captains over fifties, and must be
disposed of at the pleasure of the sovereign.” -
(4.) “You may expect that he will have great favourites,
whom, having dignified and ennobled, he must enrich, and
give them estates suitable to their honour; and which way
can he'do that, but out of your inheritances? v. 14. He will
take your fields and viſieyards, which descended to you from
your ancestors, and which you hoped to have left to your pos-
terity after you, even the best of them ; and will not only take
them to himself, (you could bear that the better,) but he will
give them to his servants, who will be your masters, and bear
rule over that for which you have laboured. How will you
like that º’” ' ' ". . . . -
(5.) “He must have great revenues to maintain his gran-
deur and power with ; and, whence must he have them but
from you ? ... He will take the tenth of the fruits of your.
ground, (v. 15.) and your cattle, v. 17. You think the tenths,
the double tenths, which, the law of God has appointed for
the support of the church, grievous enough, and grudge the
payment of them ; but, if you have a king, there must issue
another, tenth out of your estates, which will be levied with
more rigour, for the support of the royal dignity. Consider ||
the expense with the magnificence, and whether it will quit
eost.”
These would be their 'grievances; and, [i.] They would'ſ
have none but God to complain to. Once they complained to
the prince himself, and were answered, according to the
manner of the king, Your yoke is heavy, and I will add to it,
[2.J. When they complained to God, he
1 Kings xii. 11.
induld not hear them ; (v. 18.) nor could they expect that he
should, both because they had been deaf to his calls and
admonitions, and % trouble, in particular, they had brought
upon themselves, by rejecting him, and would not believe
when he told them what would come of it. Note, When we
bring ourselves into distress by our own irregular desires and
projects, we justly forfeit the comfort of prayer, and the
benefit of divine aids, and, if God be not better to us than we
deserve, must have our relief in our own hands, and then it is
bad with us. - - -
V. The people’s obstinacy in their demand, v. 19, 20. One
would think such a representation of the consequences, as
this was, coming from God himself, who can neither deceive
by his word, nor be deceived in his knowledge, should have
prevailed with them to wave their request : but their hearts.
were upon it, right or wrong, good or evil ; “We will have a
king over us, whatever God or Samuel say to the contrary ;
we will have a king, whatever it costs us, and whatever in-
convenience we bring upon ourselves or our posterity by it.”
See their folly, 1. They were quite deaf to reason, and blind.
to their own interest. They could not answer Samuel's argu-
ments against it, nor deny the force of them, and yet they
grow more violent in their request, and more insolent. Be-
fore, it was, “Pray, make us a king ;” now it is, “’Nay, but
we will have a king ; yea, that we will, because we will ; nor
will we bear to have any thing said against it.” See the ab-
surdity of inordinate desires, and how they rob men of their
reason. 2. They could not stay God’s time. God had inti-
mated to them in the law, that, in due time, Israel should
have a king, (Deut. xvii. 14, 15.) and, perhaps, they had
some intimation that the time was at hand ; but they are alf
in haste, “We, in our day, will have this king over us.”
Could they but have waited ten or twelve years longer, they
had had David, a king of God's giving in mercy, and all the
calamities that attended the setting up of Saul had been pre-
vented. Sudden resolves and hasty desires make work for a
long and leisurely repentance. 3. That which they aimed at
in desiring a king, was not only, as before, that they might be
like the nations, and levelled with them, above whom God
had so far advanced them ; but that they might have one to
judge them, and to go out before them when they took the
field, and to fight their battles. Foolish people, and unwise :
Could they ever desire a battle better fought for them than.
the last was, by Samuel's prayer, and God’s thunder 3, ch.
vii. 10. Was victory hereby too sure to them And were
they fond of trying the chance of war at the same uncertainty
that others did So sick, it seems, were they of their privi-
leges; and what was the issue 2 Their first king was slain in
battle, which none of their judges ever were ; so was Josiah,
one of the last and best. ‘. . . . . . .
VI. The dismissing of them, with an intimation that very
shortly they should have what they asked. 1. Samuel re-
hearscd all their words in the ears of the Lord, v. 21. Not but
that God perfectly knew it, without Samuel's report; but thus
he dealt faithfully between God and Israel, as a prophet, re-
turning the answer to him that sent him ; and *::::::::::
on God for further, direction. God is fully acquainted with
the state of the case we are in care and doubt about, but he
will know it from us. His rehearsing it in the ears of the
Lord, intimates that it was done in private ; for the people
were not disposed to join with him in prayer to God for
direction in this matter; also it bespeaks a holy familiarity,
to which God graciously admits his people; they speak in
the ears of the Lord, as one friend whispers with another;
their communion with God is meat they have to eat, which the
world knows not of, John iv. 32. 2. God gave direction that
they should have a king, since they were so inordinately set
upon it; (v. 22.), “Make them a king, and let them make the
best of him, and thank themselves, if that very pomp and
power which they are so eager to see their sovereign in, be
their plague and burden.” So he gave them up to their own.
; hearts’ list. Samuel told them this, but sent them home for
the present, every man to his city ; for the designation of the
person must be left to God, they had now no móre, to do:
When God saw fit to notify.the choice to Samuel, they should:
hear further from him ; in the mean time let them keep the
peace, and expect the issue. - - . . . . . .
; ! . . . CHAP. IX. . . . t . . . .
: Samuel had promised Israel, from God, that they should have a ſting ; tº
is strange that the next news is not of candidates setting up for the go-
vernment, making an interest in the people, or recommending themselves
to Samuel, and, by him, to God, to be put in nomination. Why does no?
the prince of the tribe of Judah, whoever he is, look about him now, re-
membering Jacob's entail of the sceptre on that tribe 2 . Is there never a
bold aspiring man in Israel, to say, “I will be king, if God will choose
; , me '" Wo. none appears ; whether it is owing to a culpable mean-sp?-
ritedness, or a laudable humanity, I know not ; but sure it is what can
scarcely be paralleled in the history of any kingdom ; a crown, such a
crown, set up, and nobody bids for it. Most governments began in the
BEFORE CHRIST, 1075.
Saul seeks his father's asses:
I. SAMUEL, IX,
fºr
ruled. Had any of those elders which petitioned for a king, afterward pe-
titioned to be king, I should have suspected that person's ambition to hire
been at the bottom of the motion ; but now, (let them have the praise of
what was good in them,) it was not so, God having, in the lain, under.
taken to choose their king, (Deut. xvii. 15.) they all sit still, till they
hear from heaven, and that they do in this chapter, which begins the
--> sto. ' of Saul, their first king, and, by strange steps of Providence,
brins him to Samuel to be anointed privately, and so to be prepared for
gn, el, tion by lot, and a public commendation to the people ; which
follows ºn the next chapter. Here is, I. A short account of Saul's
parentagº and person, p. 1, 2, II. A large and particular account of
the bringing of him to Samuel, to whom he had been before altogether a
stranger. , i. God, by revelation, had bid. Samuel expect him, v 15, 16.
2 God, by providence, led him to Samuel (1.) Being sent to seek his
father's asses, he was at a lass, v. 3-5. (2.) By the advice of his
servant, he determined to consult Samuel, v 6- 10. (3.) By the di.
rection of the young maidens, he found him out, v. 11–14. (4.) Samuel,
being informed of God concerning him. (v. 17) treated him with respect
in the gate, (v. 18–21.) in the dining-room, (v. 22, 24.) and, at length, in
private, where he prepared him to hear, the surprising news, iſ at he
must be king, v.25–27. And these beginnings had been very hopeful
and promising, if it had not been that the sin of the people was ille spring
of this great affair. - - -
1 NOW there was a man of Benjamin, whose
name was Kish, the son of Abiel, the son of
Zeror, the son of Bechorath, the son of Aphiah, a
Benjamite, a mighty man of power. 2 And he had
a son whose name was Saul, a choice young man,
and a goodly ; and there was not among the chil-
dren of Israel a goodlier. person than he from his
shoulders and upward he was higher than any of the
people. . . , , .
We are here told, 1. What a good family Saul was of, v.
1. He was of the tribe of Benjamin ; so was the New-Testa-
ment Saul, who also was called Paul, and he mentions it as
his honour, for Benjamin was a favourite, Rom. xi. 1. Phil.
iii. 5. That tribe had been reduced to a very small number
by the fatal war with Gibeah, and much ado there was to pro-
vide wives for those six hundred men that were the poor
remains of it out of that diminished tribe, which is here
called, with good reason, the mallest of the tribes of Israel, v.
21. Saul sprang as a root out of a dry ground. That tribe,
though fewest in number, was first in dignity, God giving
more abundant honour to that part which lacked, 1 Cor. xii.
24. His father was Kish, a mighty man of power, or, as the
margin reads it, in substance ; in spirit stout, in body strong,
in estate wealthy. The whole lot of the tribe of Benjamin
coming to be distributed among six hundred men, we may
suppose their inheritances were much larger than theirs who
were of other tribes ; an advantage which somewhat helped to
balance the disadvantage of the smallness of their number.
2. What a good figure Saul made, v. 2. No mention is here
made of his wisdom or virtue, his learning or piety, or any
of the accomplishments of his mind, but that he was a tall,
proper, handsome man, that had a good face, a good shape,
and a good presence, graceful and well proportioned; among
all the children of Israel, there was not a goodlier person than
'e , and, as if nature had marked him for preeminence and
superiority, he was taller, by the head and shoulders, than
any of the people, the fitter to be a match for the giants of
Gath, the companions of the Philistines. When God chose
a king after his own heart, he pitched upon one that was not
at all remarkable for the height of his stature, nor any thing in
his countenance, but the innocency and sweetness that ap-
peared there, ch. xvi. 7, 12. But when he chose a king after
the people's heart, who aimed at nothing so much as stateli-
ness and grandeur, he pitched upon this huge tall man, who,
if he had no other good qualities, yet would look great. It
does not appear that he excelled in strength, so much as he
did in stature; Samson did, and him they slighted, bound,
and betrayed into the hands of the Philistines; justly there-
fore are they now put off with one, who, though of uncommon
height, is weak as other men. They would have a king like the
nations, and the nations commonly chose portly men for their
'sings. .
3 And the asses of Kish, Saul's father, were lost:
and Kish said to Saul his son, Take now one of the
Servants with thee, and arise, go seek the asses. 4
And he passed through mount Ephraim, and passed
through the land of Shalisha, but they found them
not : then they passed through the land of Shalim,
and there they were not; and he passed through the
law. ºthe Benjamites, jº they found them not. 5
OL. i. X
ambition of the prince to rule, but Israel's in the ambition of the people to be
And when they were come to the land of Zuph,
Saul said to his servant that was with him, Come,
and let us return ; lest my father leave caring for
the asses, and take thought for us. 6 And he said
unto him, Behold now, there is in this city a man of
God, and he is an honourable man; all that he
saith cometh surely to pass : now, let us go thither;
peradventure he can show us our way that we
should go. 7. Then said Saul to his servant, But
behold, if we go, what shall we bring the man 2 For,
the bread is spent in our vessels, and there is not a
present to bring to the man of God: what have we ?
8. And the servant answered Saul again, and said,
Behold, I have here at hand the fourth part of a
shekel of silver; that will I give to the man of God,
to tell us our way. 9 (Beforetime in Israel, when
a man went to inquire of God, thus he spake, Come,
and let us go to the seer: for he that is now called
a Prophet, was beforetime called a Seer.) 10 Then
said Saul to his servant, Well said ; come, let us
go: so they went unto the city where the man of
God was. -
Here is, I. A great man rising from small beginnings. It
does not appear that Saul had any preferment at all, or was
in any post of honour or trust, till he was chosen king of
Israel. Most that are advanced, rise gradually; but Saul, from
the level with his neighbours, stepped at once into the throne,
according to that of Hannah, He raiseth up the poor out of
the dust, to set them among princes, ch. ii. 8. Saul, it should
seem, though he was himself married, and had children grown
up, yet lived in his father’s house, and was subject to him.
Promotion comes not by chance nor human probabilities, but
God is the Judge. -
II. A great event rising from small occurrences. How low
does the history begin . Begin to trace Saul to t.e crown, we
find him first employed as meanly as any we meet with called
out to preferment. . -
1. Saul’s father sends him with one of his servants, to seek
some asses that he had lost. It may be, they had no way
then to give public notice of such a number of asses strayed
or stolen out of the grounds of Kish the Benjamite. A very
good law they had to oblige men to bring back an ox or an ass
that went astray, but it is to be feared that was, as other good
laws, neglected and forgotten. It is easy to observe here,
that they who have, must expect to lose ; that it is wisdom to
look after what is lost ; that no man should think it below
him to know the state of his flocks ; that children should be
forward to serve their parents’ interests; Saul readily went to
seek his father’s asses, v. 3, 4. His taking care of the asses is
to be ascribed not so much to the humility of his spirit, as to
the plainness and simplicity of those times. But his obedi-
ence to his father in it, was very commendable. Seest thou a
man diligent in his business, and dutiful to his superiors,
willing to stoop, and willing to take pains 3 He does, as Saul,
stand fair for preferment. The servant of Kish would be
faithful only as a servant, but Saul as a son, in his own busi-
ness, and therefore he sent him with him. Saul and his
servant travelled far on foot, it is likely, in quest of the
asses, but in vain, they found them not. He missed of what
he sought, but had no reason to complain of the disappoint
ment, for he met with the kingdom, which he never dreamed
Of ,
2. When he could not find them, he determined to return to
his father, (v. 5.) in consideration of his father's tender con-
cern for him ; being apprehensive, that if they stayed out any
longer, his aged father would begin to fear, as Jacob concern-
ing Joseph, that an evil beast had devoured them, or some
mischief had befallen them ; “He will leave caring for the
asses, as much as he was in care about them, and will take
thought for us.” Children should take care that they do
nothing to grieve or frighten their parents, but be tender of
their tenderness. . - : -
3. His servant moved, (for it should seem he had more
religion in him than his master,) that since they were now at
Rannah, they shoeld call on. Samuel, and take his advice in
this important affair. Observe here, , . . . . . . . .
(1.) They were close by the city where Samuel, bived, and
that put it into their heads to consult him ; , (p. 6.) There is
in this city a man of God. Note, Wherever we are we should
improve duff opportunities of acquaintinººke with those
BEFor E CHRIST, 1075.
Saul directed to Samuet.
I. SAMU EL, IX.
that are wise and good. But there are many that will consult
a man of God, if he comes in their way, that would not go a
step out of their way to get wisdom.
(2.) The servant spoke very respectfully concerning Samuel,
though he had no personal knowledge of him, but by common
fame only ; He is a man of God, and an honourable man. Note,
Men of God are horiourable men, and should be so in our eyes.
Acquaintance with the things of God, and serviceableness to
the kingdom of God, put true honour upon men, and make
them great. This was the honour of Samuel, as a man of God,
that all he saith, comes surely to pass. This was observed con-
cerning him, when he was a prophet, (ch. iii. 19.) God did let
wone of his words fall to the ground ; and still it held true.
(3.) They agreed to advise with him concerning the way
that they should go, Peradventure he can show us. All the use
they would make of the man of God, was, to be advised by
him, whether they should return home, or, if there was yet any
hopes of finding the asses, which way they must go next; a
poor business to employ a prophet about ! Had they said,
“Let us give up the asses for lost, and now that we are so
near the man of God, let us go and learn from him the good
knowledge of God, let us consult him how we may order our
conversations aright, and inquire the law at his mouth, since
we may not have such another opportunity, and then we shall
not lose our journey”—the proposal had been such as became
Israelites; but, to make prophecy, that glory of Israel, serve
so mean a turn as this, discovered too much what manner of
spirit they were of. Note, Most people would rather be told
their fortune, than told their duty; how to be rich, than how
#o be saved. If it were the business of the men of God to
direct for the recovery of lost asses, they would be consulted
Amuch more than they are, now that it is their business to direct
for the recovery of lost souls; so preposterous is the care of
most men
(4.) Saul was thoughtful, what present they should bring
to the man of God, what fee they should give him for his ad-
wice ; (v. 7.) TVºigt shall we bring the man They could not
present him, as Jeroboam’s wife did Abijah, with loaves and
cakes, (1 Kings xiv. 3.) for their bread was spent ; but the
“Servant bethought himself, that he had in his pocket the fourth
ºpart of a shekel,.. about seven-pence halfpenny in value, and
that he would give to the man of God, to direct them, v. 8.
“That will do,” says Saul, let us go, v. 10. Some think, that
when Saul talked of giving Samuel a fee, he measured him by
himself, or by his sons, as if he must be hired to do an honest
Israelite a kindness, and were like the false prophets, that
divined for money, Mic. iii. 11. He came to him as a fortune-
“teller, rather than as a prophet, and therefore thought the
fourth part of a shekel was enough to give him. But it rather
seems to be agreeable to the general usage of these times, as
it is to natural equity, that those who sowed spiritual, things,
should reap not only eternal things, from Him that employs
them, but temporal things, from those for whom they are em-
ployed. Samuel needed not their money, nor would he have
denied them his advice, if they had not brought it; (it is pro-
bable, when he had it, he gave it to the poor :) but they
brought it to him as a token of their respect, and the value
they put upon his office; nor did he refuse it, for they were
able to give it, and, though it was but little, it was the widow's
mite. But Saul, as he never thought of going to the man of
'God till the servant proposed it, so, it should seem, he men-
tioned the want of a present, as an objection against their
, going ; he would not own that he had money in his pocket,
but when the servant generously offered to be at the charge,
then, “Well said,” says Saul, “ come, let us go.” Most
people love a cheap religion, and like it best, when they can
devolve the expense of it on others.
(5.) The historian here takes notice of the name then given
to the prophets, they called them Seers, or seeing men ; (p. 9.)
not but that the name prophet was then used, and applied to
such persons, but that of seers was more in use. Note, Those
that are prophets, must first be seers; they who undertake to
speak to others of the things of God, must have an insight
into those things themselves.
11 And as they went up the hill to the city, they
'found young maidens going out to draw water, and
said unto them, Is the seer here 2 12 And they
answered them, and said, He is ; behold he is before
you : make haste now, for he came to-day to the
city; for there is a sacrifice of the people to-day in
the high place : 13 As soon as ye be come into the
city, ye shall straightway find him, before he go up
to the high pla;º eat: for the people will not eat
until he come, because he doth bless the sacrifice:
and afterwards they eat that be bidden. Now there-
fore get you up ; for about this time ye shall find
him. 14 And they went up into the city ; and when
they were come into the city, behold, Samuel came
out against them, for to go up to the high place.
15 Now the Lo RD had told Samuel in his ear a
day before Saul came, saying, 16 To-morrow, about
this time, I will send thee a man out of the land of
Benjamin ; and thou shalt anoint him to be captain
over my people Israel, that he may save my people
out of the hand of the Philistines: for I have looked
upon my people, because their cry is come unto me.
17 And when Samuel saw Saul, the Lo RD said unto
him, Behold the man whom I spake to thee of: this
same shall reign over my people.
Here, I. Saul, by an ordinary inquiry, is directed to Samuel,
v. 11, 14. Gibeah of Saul was not twenty miles from Ramah
where Samuel dwelt, and was near to Mizpeh where he often
judged Israel; and yet, it seems, Saul had lived so very pri-
vately, and had taken so little notice of public affairs, that he
had never seen Samuel ; for when he met him, (v. 18.) he
did not know him, so that there was no cause to suspect any
secret complaint or collusion between them in this matter.
I knew him not, says John Baptist concerning Christ, John
i. 31. Yet I do not think it any commendation to Saul, that
he was a stranger to Samuel. However, the maid-servants of
Ramah, whom they met with at the places of drawing water,
could give him and his servant intelligence concerning Samuel ;
and very particular they were in their directions, v. 12, 13.
We should always be ready to give what assistance we can to
those that are inquiring after God's prophets, and further them
in their inquiries.
Even the maid-servants could tell them, 1. That there was
a sacrifice that day in the high place, it being either an ordi-
nary festival, or an extraordinary day of prayer and thanks-
giving, with which sacrifices were joined. The tabernacle
being deprived of the ark, the altar there had not now the
reputation it formerly had, nor were they tied to it, as they
would be when God had again chosen a place to put his name
in ; and therefore now other places were allowed. Samuel
had built an altar at Ramah, (ch. vii. 17.) and here we have
him making use of that altar. 2. That Samuel came that day
to the city, either from his circuit, or from his country seat.
He was such a public person, that his motions were generally
known. 3. That this was just the time of their meeting to feast
before the Lord upon the sacrifice ; “About this time you will
find him in the street going up to the high place.” They knew
the hour of the solemn feast. 4. That the people would not
eat till Samuel came, not only because he was the worthiest
person, and they ought, in good manners, to stay for him, and
he was, as some think, the maker of the feast, the sacrifice
being offered at his charge, and upon his account; but be-
cause, as a man of God, whoever made the feast, he must bless
the sacrifice, that is, those parts of the sacrifice which they
feasted upon ; which may be considered, (1.) As a common
meal; and so this is an instance of that great duty of craving
a blessing upon our meat before we partake of it. We cannot
expect benefit from our food without that blessing, and we
have no reason to expect that blessing if we do not pray for it.
Thus we must give glory to God as our Benefactor, and own
our dependence upon him, and our obligations to him. Or,
(2.) As a religious assembly. When the sacrifice was offered,
which was the ceremony, Samuel blessed it ; that is, he prayed
over it, and offered up spiritual sacrifices with it, which were
the substance ; and afterward, when the holy duties were per-
formed, they did eat. Let the soul first be served. The feast
upon the sacrifice being a sacred rite, it was requisite that it
should in a particular manner be blessed, as is the Christian
eucharist. They feasted, in token of their reconciliation to
God by virtue of the sacrifice, and their participation of the
benefits of it; and Samuel blessed it, that is, he prayed to
God to grace the solemnity with his special presence, that it
might answer those great ends.
Bishop Hall observes, what a particular account these maid-
servants could give of the usages of those sacred feasts, and
infers from it, that, “ where there is practice and example of
piety in the better sort, there will be a reflection of it upon
the meanest. It is no small advantage to live in religious
places; for we shall be much to hlame if all goodness fail
beside us ”
BEFORE CIIRIST, 1070.
IX.
I. SAMUEL.
Samuel communes with Saul.
Saul and his servant followed the directions given them, and
very opportunely met Samuel going to the high place, the
‘synagogue of the city, v. 14. This seemed purely accidental,
ºbut the Divine Providence ordered it for the forwarding of this
great event. The wise God serves very great and certain pur-
poses, by very small and casual occurrences. A sparrow falls
wnot to the ground without our Father. -
II. Samuel, by an extraordinary revelation, is informed
concerning Saul. He was a seer, and therefore must see this
in a way peculiar to himself.
1. God had told him, the day before, that he would, at this
time, send him the man that should serve the people of Israel
for such a king as they wished to have, like all the nations,
v. 15, 16. He told him in his ear; that is, privately, by a
secret whisper to his mind; or, perhaps, by a still small voice,
. Some soft and gentle sounds conveyed to his ear, probably,
when he was praying in secret for direction in that and other
affairs of the nation. He had spoken in the ears of the Lord,
.(ch. viii. 21.) and now God spake in his ear, in token of friend-
ship and familiarity ; for he revealeth his secret to his servants
the prophets, as secrets in their ear, Amos iii. 7. God told
‘him before, that it might not be a surprise to him ; and, per-
haps, it was in expectation of it, that he appointed the feast
and the sacrifice, for the imploring of God's blessing upon
this great and important affair, though he might keep the par-
ticular occasion in his own breast, God having only told it
‘him in his ear. The Hebrew phrase is, He uncovered the ear
of Samuel ; to which some allude, for the explication of the
way of God’s revealing himself to us; he not only speaks, but
auncovers our ear. We have naturally a covering on our ears,
so that we perceive not what God says ; (Job xxxiii. 14.) but
when God will manifest himself to a soul, he uncovers the
ear, says, Ephphatha, Be, opened ; he takes the vail from off
the heart, 2 Cor. iii. 16.
Though God had, in displeasure, granted their request for
a king, yet here he speaks tenderly of Israel ; for even in
wrath he remembers mercy. (1.) He calls them again and
again his people; though a peevish and provoking people, yet
mine still. (2.) He sends them a man to be captain over
Athem, that they might not be a body without a head, and to
save them out of the hand of the Philistines, which, perhaps,
was more than many of them aimed at in desiring a king. (3.)
He does it with a gracious respect to them and to their cry, I
have looked upon my people, and their cry is come unto me. He
gratified them with what they cried for, as the tender mother
humours the froward child, lest it should break its heart.
And (as Bishop Patrick observes) though he would not hear
their cry to relieve them against the oppression of their
kings, (ch. viii. 18.) yet he was so gracious as to make those
kings instruments of their deliverance from the oppression of
their neighbours; which was more than they had reason to
expect.
2. When Saul came up toward him in the street, God again
whispered Samuel in the ear; (v. 17.) Behold the man whom
I spake to thee of Saul being a man of unusual stature, it is
natural to think that Samuel fixed his eye upon him at a dis-
£ance, and, perhaps, looked the more wistfully toward him,
because the hour was now come, when God would send him
3the man that should be king of Israel, and he fancied this
qmight be he , but, that he might be fully satisfied, God told
him expressly, That is the man that shall restrain, (for magis-
trates are heirs of restraint,) in my people Israel.
18 Then Saul drew near to Samuel in the gate,
and said, Tell me, I pray thee, where the seer's
house is. 19 And Samuel answered Saul, and
said, I am the seer: go up before me unto the high
place ; for ye shall eat with me to-day; and to-
morrow I will let thee go, and will tell thee all that
is in thine heart. 20 And as for thine asses, that
were lost three days ago, set not thy mind on them ;
for they are found. And on whom is all the desire
of Israel ? is it not on thee, and on all thy father’s
house ! 21 And Saul answered and said, Am not
I a Benjamite, of the smallest of the tribes of Is-
rael ? and my family the least of all the families of
the tribe of Benjamin 2 wherefore then speakest
thou so to me? 22 And Samuel took Saul and
his servant, and brought them into the parlour, and
made them sit in the chiefest place among them
that were bidden, which were about thirty persons.
23 And Samuel said unto the cook, Bring the por-
-*
tion which I gave thee, of which I said unto thee,
Set it by thee. 24 And the cook took up the
shoulder, and that which was upon it, and set it be-
fore Saul. And Samuel said, Behold that which is
left set it before thee, and eat; for unto this time
hath it been kept for thee, since I said, I have in-
vited the people. So Saul did eat with Samuel
that day. 25 And when they were come down
from the high place into the city, Samuel communed
with Saul upon the top of the house. , 26 And
they arose early : and it came to pass, about the
spring of the day, that Samuel called Saul to the
top of the house, saying, Up, that I may send thee
away. And Saul arose, and they went out both of
them, he and Samuel, abroad. 27 And as they
were going down to the end of the city, Samuel
said to Saul, Bid the servant pass on before us.
(and he passed on,) but stand thou still a while,
that I may show thee the word of God. -
Providence having at length brought Samuel and Saul to-
gether, we have here an account of what passed between them
in the gate, at the feast, and in private.
I. In the gate of the city ; passing through that, Saul found
him, (v. 18.) and, little thinking that he was Samuel himself,
asked him the way to Samuel's house ; Tell me where the
seer's house is ; for there he expected to find him. See how
mean a figure Samuel made, though so great a man : he took
not any state, had no attendants, no ensigns of honour carried
before him, nor any distinguishing habit, no not when he
went to church, but appeared, in all respects, so much a com-
mon person, that Saul, though he was told he should meet
him, never suspected that it was he, but, as if he looked more
like a porter than a prophet, asked him the way to the seer's
house. Thus is great worth oftentimes hid under a very des-
picable appearance. Samuel knew that it was not the house,
but the man, that he wanted, and therefore answered him,
“I am the seer, the person you inquire for.” v. 19. Samuel
knew him before he knew Samuel ; thus, though all that are
called to the kingdom of glory, are brought to know God, yet
first they were known of him, Gal. iv. 9.
Now, l. Samuel obliges him to stay with him till the next
day ; the greatest part of this day had been spent in sacri-
ficing, and the rest of it was to be spent in holy feasting, and
therefore, “ To-morrow I will let thee go, and not sooner ; now
go up before me to the high place ; let us pray together, and
then we will talk together.” Saul had nothing in his mind
but to find his asses; but Samuel would take him off from that
care, and dispose him to the exercises of piety ; and therefore
bids him go to the high place, and go before him, because, it
may be, some business obliged Samuel to call by the way.
2. He satisfies him about his asses; (v. 20.) “Set not thy
mind on them, be not in further care about them, they are
found.” By this, Saul might perceive that he was a prophet,
that he could give him an answer to the inquiry which he had
not yet made, and tell him what he thought ; and from thence
might infer, If a man of God could do this, much more doth
God himself understand our thoughts afar off. 3. He sur-
prises him with an intimation of preferment before him ,
“On whom is all the desire of Israel ? Is it not a king that
they are set upon 2 and there is never a man in Israel that
will suit them so as thou wilt.” It does not appear that the
country had as yet any eye upon him for the government, be-
cause they had left it wholly to God to choose for them ; but
such a one as he they wished for ; and his advancement
would be the advancement of his family and relations, as
Abner, and others.
To this strange intimation Saul returns a very modest an-
swer, v. 21. Samuel, he thought, did but banter him, because
he was a tall man, but a very unlikely man to be a king ; for
though the historian says (v. 1.) his father was a mighty man
of power, yet he himself speaks diminishingly of his tribe and
family. “Benjamin, the youngest of Jacob's sons, when
grown up to be a man, was called a little one, (Gen. xliv. 20.)
that tribe diminished by the war of Gibeah, and I am a Ben-
jamite ; my family the least ;” probably, a younger house
not in any place of honour or trust, no not in their own tribe
Gideon had expressed himself thus, Judg. vi. 15. A humble
disposition is a good presage of preferment. *
II. At the public feast : thither Samuel took him and his
servant. Though the advancing of Saul would be the de
posing of Samuel, wet that good Propº was so far from
f{ } y.
BEFone CHRIST, 1070.
Samuel anoints and directs Saul.
I. SAMUEL, x.
envying him, or bearing him any ill will for it, that he was.
the first, and forwardest man to do him honour, in compli-
ance with the will of God. If this be the man whom God
has chosen, though he be none of Samuel's particular friends
or confidants; yet he is heartily welcome to his table, nay to
his bosom. We may suppose it was no unseasonable kind-
ness to Saul, to give him a meal's meat, for it seems, by what
he said, (v. 7.) that all their meat and money were spent.
But this was not all, Samuel treats him not as a common per-
son, but a person of quality and distinction, to prepare both
Two marks of
him and the people for what was to follow.
honour he put upon him. ... *
†
l. He set him in the best place, as more honourable than
any other of the guests, to whom he said, Give this man place,
Luke xiv. 9. Though we may suppose the magistrates were
there, who in their own city would claim precedency, yet the
master of the feast made Saul and his servant too (who, if he
were a king, must be respected as his prime minister of state).
Note, Civil respects must be
paid to those, who, in civil things, have the precedency given
sit in the chiefest place, p. 22.
them by the Divine Providence. e ‘ -
2. He presented him with the best dish ; which, having had
notice from heaven the day before of his coming, (v. 16.) he
had designed for him, and ordered the cook to secure for him,
when he gave orders for inviting the guests, and making pre-
paration for them. And what should this precious dish be,
which was so very carefully reserved for the king-elect One
would expect it should be something very nice and delicate;
no, it was a plain shoulder of mutton : (r. 23, 24.) the right
shoulder of the peace-offering was to be given to the priests,
who were God's receivers; (Lev. vii. 32.) the next in honour
to that, was the left shoulder, which, probably, was always
allotted to those that sat at the upper end of the table, and
was wont to be Samuel's mess at other times; so that his giv-
ing it to Saul now, was an implicit resignation of his place to
him. Some observe a significancy in this dish ; the shoulder
denotes strength, and the breast, which, some think, went
with it, denotes affection : he that was king, had the govern:
'ment upon his shoulder, for he must bear the weight of it; and
the people in his bosom, for they must be dear to him.
... III. What passed between them in private ; both that even-
ing and early the next morning, Samuel communed with Saul
upon the flat roof of the house, v. 25, 26. We may suppose
Samuel now told him the whole story of the people's desire
of a king, the grounds of their desire, and God's grant of it ;
to all which, Saul, living very private, was perhaps a stranger;
he satisfied him that he was the person God had pitched upon
for the government ; and whereas Saul would object, that
Samuel was in possession, and he would not for all the world
take it out of his hands, Samuel, we may suppose, gave him
all the assurance he could desire, of his willingness to resign.
Early in the morning he sent him toward home, brought him
part of the way, bade him send his servant before, that they
might be private, (v. 27.) and there, as we find in the begin-
ning of the next chapter, he anointed him, and therein showed
him the word of the Lord ; that is, gave him full satisfaction
that he was the person Chosen to be king, for he would not
jest with that sacred rite. It is by the unction of the Holy
Ghost, that Christ, the great Prophet, shows us the word of the
Lord ; (1 John ii. 27.) the same anointing teacheth you of all
things. - - t
- CHAP. X.
We left Samuel and Saul walking together, probably some private way
over the fields down from Ramah, perhaps in the paths of the vineyards,
AVon here
and Saul expecting to hear from Samuel the word of God.
we have, I. The anointing of Saul, then and there, v 1. The signs
Samuel gave him, (v. 2–6.) and instructions, p. 7, 8. II. The accom-
plishment of those signs to the satisfaction of Saul, v. 9–13.
return to his falher's house, v. 14–16
and solemn inauguration, v. 17–25.
city, v. 26, 27.
I P. His public election by lo/,
P. His return again to his own
It is a great work that is here a doing, the setting up
not only of a monarch, but of monarchy itself, in Israel; and therefore
Ain all the advances towards it, much of God is seen.
1. TYHEN Samuel took a vial of oil, and poured
it upon his head, and kissed him, and said,
Is it not because the Lord hath anointed thee to be.
captain over his inheritance 2 2 When thou art
departed from me to-day, then thou shalt find two
men by Rachel’s sepulchre, in the border of Ben-
jamin, at Zelzah; and they will say unto thee, The
casses which thou wentest to seek are found : and,
lo, thy father hath left the care of the asses, and
sorroweth for you, saying, What shall I do for my
son 2 3 Then shalt thou go on forward from thence,
Iſ I. His
and thou shalt come to the plain of Tabor, and there
shall meet thee three men going up to Gód to Beth-
el, one carrying three kids, and another carrying
three loaves of bread, and another carrying a bottle
of wine: 4 And they will salute thee, and give
thee two loaves of bread, which thou shalt receive of
their hands. 5. After that thou shalt come to the
hill of God, where is the garrison of the Philistines :
and it shall come to pass, when thou, art come
thither to the city, that thou shalt meet a company
of prophets coming down from the high place, with
a psaltery, and a tabret, and a pipe, and a harp.
before them ; and they shall prophesy: 6 And the
Spirit of the LoRD will come upon thee, and thou,
shalt prophesy with them, and shalt be turned into
another man. 7. And let it be, when these signs are
come unto thee, that thou do as occasion serve thee :
for God is with thee. 8 And thou shalt go down,
before me to Gilgal ; and, behold, I will come down
unto thee, to offer burnt-offerings, and to sacrifice:
sacrifices of peace-offerings: seven days shalt thou,
tarry, till I come to thee, and shew thee what thou,
shalt do. . . . * • -
Samuel is here executing the office of a prophet, giving Saul;
full assurance from God that he should be king, as he was.
afterward, according to these prophecies which went before of
I. He amounted him and kissed him, v. 1. This was not done:
in a solemn assembly, but being done by divine appointment,
that made up the want of all external solemnities, nor was it
ever the less valid for its being done in private, under a hedge,
or, as the Jews say, by a fountain. God’s institutions are great
and honourable, though the circumstances of their adminis-
tration be ever so mean and despicable. }. Samuel, by
anointing Saul, assured him that it was God’s act to make.
him king, Is it not because the Lord hath amointed thee ? And,
in token of that, the high priest was anointed to his office,
which signified the conferring of those gifts upon him, that
were requisite for the discharge of his office ; and the same-
was intimated in the anointing of kings; for, whom God calls,
he qualifies, and that is a good proof of a comm'ssion. These:
sacred unctions, then used, pointed at the great Messiah, or
anointed One, the King of the church, and high priest of our
profession, who was anointed with the oil of the Spirit, not by
measure, but without measure, and above all the priests and,
princes of the Jewish church. It was common oil, no doubt,
which Samuel used, and we read not of his blessing it, or
º over it. But it was only a vial of oil that he anointed:
lim with ; the vessel brittle, because his kingdom would soon.
be cracked and broken ; and the quantity small, because he
had but little of the Spirit conferred upon him, to what Đavid
had, who was therefore anointed with a horn of oil, and so,
were Solomon and Jehu with a box of oil. 2. By kissing him,.
he assured him of his own approbation of the choice; not only
his consent to it, but his complacency in it, though it abridged:
is power, and eclipsed his glory, and the glory of his family:-
“God has anointed thee,” says Samuel, “, to be king, and £
am satisfied and very well pleased, in pledge of which, take-
this kiss.” It was likewise a kiss of homage and ałlegiance ;-
hereby he not only owns him to be king, but his king ; and in,
this sense we are commanded to kiss the Son, Ps. ii. 12. God’
has anointed him, and therefore we must thus acknowledge:
him, and do homage to him. In Samuel's explication of the
ceremony, he reminds him, (1.) Of the nature of the govern-
ment to which he is called ; he was anointed to be captain, a
commander indeed, which bespeaks honour, and power, but as
commander in war, which bespeaks care, and toil, and danger.
(2.) Of the original of it; The Lord hath anoimited thee. By
him he ruled, and therefore must rule for him, in dependence:
on him, and with an eye to his glory. (3.) Of the end of it 3.
it is over his inheritance, to take care of that, protect it, and
order all the affairs of it for the best, as a steward whom a.
great man sets over his estate, to manage it for his service,.
and give an account of it to him. - •
II. For his further satisfaction, he gives him some signs,
which should come to pass immediately, this very day , and
they were such as would not only confirm the word of Samueh
in general, and prove him a true prophet, but would confirm.
this word to Saul in particular, that he should be king.
1. He should presently meet with some that would bring
BEFORE CHRIST, 1070.
Saul prophesies.
I. SAMUEL, X.
him intelligence from home, of the care his father's house was
in concerning him; (v. 2.) these he would meet hard by
Rachel's sepulchre. The first place he directed him to, was
a sepulchre, the sepulchre of one of his ancestors, for Rachel
died in travail with Benjamin; there he must read a lecture.
of his own mortality, and now that he had a crown in his eye,
must think of his grave, in which all his honour would be
laid in the dust. Here two men would meet him, perhaps
Šent on purpose to look after him, and would tell him the
asses were found, and his father was in pain concerning
him, saying, What shall I do for my son ? He would reckon
3t happened well that he mét with these messengers; and it
as good to eye Providence in favourable conjunctures, (though
the matter be minute,) and to be encouraged to trust it in
greater matters. -
2. He should next meet with others going to Bethel, where,
at should seem, there was a high place for religious worship,
and these men were bringing their sacrifices thither, v. 3, 4.
&lt was a token for good to one that was designed for the
government of Israel, wherever he came, to meet with people
-going to worship God. It is supposed that those kids and
loaves, and the bottle of wine, which the three men had with
them, were designed for sacrifice, with the meat-offerings and
drink-offerings, that were to attend the sacrifice ; yet Samuel
tells Saul they would give him two of their loaves, and he must
take them. This would look to us now like their relieving of a
beggar. Saul must hereafter remember the time when he
received alms, and must therefore be humble and charitable
sto the poor. But, perhaps, it would then be construed a fit
..present for a prince ; and as such, Saúl must receive it, the
first present that was brought him, by such as knew not what
they did, nor why they did it, but God put it into their hearts,
which made it the more fit to be a sign to him. These two
loaves, which were the first tribute paid to this new-anointed
Jºing, might serve for an admonition to him, not to spend the
wealth of his crown in luxury, but still to be content with
plain food. Bread is the staff of life. .
3. The most remarkable sign of all would be his joining
with a company of prophets that he should meet with, under
the influence of a spirit of prophecy which should at that timé
'come upon him, What God works in us by his Spirit, serves
3much more for the confirming of faith, than any thing wrought
for us by his providence. He here tells him, v. 5, 6. (1.)
Where this would happen ; at the hill of God, where there
was a garrison of the Philistines; which is supposed to be
near Gibeah, his own city, for there was the Philistines' gar-
Aison, ch. xiii. 3. ... Perhaps, it was one of the articles of
Samuel's agreement with them, that they should have a garri-
:son there, or rather, after they were subdued in the beginning
of his time, they got ground again, so far as to force this gar-
aison into that place, and thence God raised up the man that
should chastise them. There was a place that was called the
‘hill of God, because one of the schools of the prophets was
built upon it; and such respect did even Philistines them-
:Selves pay to religion, that a garrison of their soldiers suffered
a school of God’s prophets to live peaceably by them, and did
quot only, not dislodge them, but not restrain or disturb the
Apublic exercises of their devotion. (2.) Upon what occasion;
he should meet a company of prophets with music before them,
prophesying, and with them he should join himself. These
prophets were not (as it should seem) divinely inspired to
doretell things to come, nor did God reveal himself to them
Aby dreams and visions, but they employed themselves in the
study of the law, in instructing their neighbours, and in the
acts of piety, especially in praising God, wherein they were
wonderfully assisted and enlarged by the Spirit of God. It
was happy for Israel, that they had not only prophets, but
companies of prophets, who gave them good instructions, and
set them good examples, and helped very much to keep up
religion among them. Now the word of the Lord was not
Aprecious, as it had been, when Samuel was first raised up,
who had been instrumental in founding these colleges, or
religious houses, whence, it is probable, the synagogues took
their rise. What pity was it that Israel should be weary of the
government of such a man, who, though he had not, as a man
9f war, expelled the Philistines, yet (which was a greater
kindness to Israel) had, as a man of God, settled the schools
of the prophets' Music was then used as a proper means to
dispose the mind to receive the impressions of the good Spirit.
as it did Elisha's ; (2 Kings iii. 15.) but we have no reason
to look for the same benefit by it now, unless we saw it as
effectual as it was then in Saul's case, to drive away the evil
spirit. These prophets had been at the high place, probably
offering sacrifice, and now they came back singing psalms.
We should come from holy ordinances with our hearts greatly
- enlarged in holy joy and praise. See Ps. cxxxviii. 5. Saul
should find himself strongly moved to join with them, and
should be turned thereby into another man from what he liad:
been while he lived in a private capacity. The Spirit of God,
by his ordinances, changes men, wonderfully transforms
them; Saul, by praising God, in the communion of saints,
became another man, but whether a new man or no, may be
questioned. - : , . . . . . . . . . . . . .
III. He directs him to proceed in the administration of his
government, as Providence should lead him, and as Samuel
should advise him. l. He must follow Providence in ordi-
nary cases; (v. 7.) “ Do as occasion shall serve thee. Take
such measures as thine own prudence shall direct thee.”
But, 2. In an extraordinary strait that would hereafter befall
him at Gilgal, and would be the most critical juncture of all
other, when he would have special need of divine aids, he
must wait for Samuel to come to him, and must tarry seven
days in expectation of him, v. 8. How his failing in this
matter proved his fall we find afterward, ch. xiii. 11. It
was a plain intimation to him, that he was upon his good
behaviour, and, though a king, must act under the direction
of Samuel, and do as he should order him. The greatest of
men must own themselves in subjection to God and his word.
9 And it was so, that when he had turned his back
to go from Samuel, God gave him another heart:
and all those signs came to pass that day. 10 And
when they came thither to the hill, behold, a com-
pany of prophets met him; and the Spirit of God
came upon him, and he prophesied among them.
11 And it came to pass, when all that knew him
beforetime saw that, behold, he prophesied among
the prophets, then the people said one to another,
What is this that is come unto the Son of Kish Is
Saul also among the prophets 7 12 And one of the
same place answered, and said, But who is their
father ?
also among the prophets?
Therefore it became a proverb, Is Saul
13 And when he had
made an end of prophesying, he came to the high
place. 14 And Saul’s uncle said unto him and
unto his servant, Whither went ye 2 And he said,
To seek the asses: and when we saw that they were
no where, we came to Samuel. , 15 And Saul’s
uncle said, Tell me, I pray thee, what Samuel said
unto you. 16 And Saul said unto his uncle, He told
us plainly that the asses were found. But of the
matter of the kingdom whereof Samuel spake, he
told him not. - - -
Saul has now taken his leave of Samuel, much amazed, we
may well suppose, at what had been done to him, almost
ready to question whether he was awake or no, and whether
it be not all a dream. Now here we are told, - ,"
I. What occurred by the way, v. 9. Those signs which
Samuel had given him, came to pass very punctually ; but
that which gave him the greatest satisfaction of all, was this,
'he found immediately that God had given him another heart.
A new fire was kindled in his breast, such as he had never
before been acquainted with : seeking his asses is quite out
of his mind, and he thinks of nothing but fighting the Philis-
tines, redressing the grievances of Israel, making laws, admi-
nistering justice, and providing for the public safety : these
are the things that now fill his head. He finds himself raised
to such a pitch of boldness and bravery, as he never thought
he should have been conscious of. He has no longer the heart
of a husbandman, that is low, and mean, and narrow, and
concerned only about his corn and cattle, but the heart of a
statesman, a general, a prince. Whom God calls to service,
he will make fit for it. If he advance to another station, he
will give another heart, to those who sincerely desire to serve
him with their power. - , . - -
II. What occurred when he came near home ; they came
to the hill, (v. 10.) thºt is, to Gibeah, or Geba, which signifies
a hill; and here the Chaldee takes it as a proper name: he met
with the prophets as Samuel had told him, and the Spirit of
God came upon him ; strongly and suddenly, so the word
signifies; but not so as to rest and abide upon him. It came
on, so as to go off quickly : however, for the present, it had a
strange effect upon him ; for he immediately joined with the
prophets in their devotion, and that with as much decorum,
and as great a transport of affection, as any of them ; He
prophesied among them . ,-
709
BEFORE CHRIST, 1070.
Saul appointed kinſ,
I. SAMUEL, X.
Now, 1. His prophesying was publicly taken notice of, v. 11,
12. He was now annong his acquaintance, who, when they
saw him among the prophets, called one another to come and
see a strange sight. This would prepare them to accept of
nim as a king, though one of themselves, when they had seen
how God had advanced him to the honour of a prophet. The
seventy elders prophesied before they were made judges,
Numb. xi. 25. Now, (1.) They all wondered to see Saul
among the prophets. What is this that is come to the son of
Kish 2 Though this school of the prophets was near his
father's house, yet he had never associated with them nor
showed them any respect, perhaps had sometimes spoken
slightly of them; and now-to see him prophesying among them,
was a surprise to them, as it was long after, when his name-
sake, in the New Testament, preached that gospel which he
had before persecuted, Acts 1x. 21. Where God gives another
heart, it will soon show itself. (2.) One of them, that was
wiser than the rest, asked, “Who is their father, or instructor 2
Is it not God 2 Are they not all taught of him 3 Do they not
all owe their gifts to him " And is he limited Cannot he
make Saul a prophet, as well as any of them, if he pleases 1”
Or, “Is not Samuel their father tº . Under God, he was so ;
and Saul had now lately been with him, which, by his servant,
he might know. No marvel for him to prophesy, who lay,
last night, under Samuel’s roof. (3.) It became a proverb,
commonly used in Israel, when they would express their
wonder at a bad man’s either becoming good, or, at least,
being found in good company, Is Saul among the prophets?
Note, Saul among the prophets, is a wonder to a proverb.
Let not the worst be despaired of, yet let not an external
show of devotion, and a sudden change for the present, be too
much relied on ; for Saul among the prophets, was Saul still.
But, 2. His being anointed was kept private. When he
had done prophesying, (1.) It should seem he uttered all his
words before the Lord, and recommended the affair to his
favour, for he went straight to the high place, (v. 13.) to give God
thanks for his mercies to him, and to pray for the continuance
of those mercies. But, (2.) He industriously concealed it
from his relations. His uncle, who met him either at the
high place, or as soon as he came home, examined him, v. 14.
Saul owned, for his servant knew it, that they had been with
Samuel, and that he told them the asses were found, but said
not a word of the kingdom, v. 14, 15. This was an instance,
[1..] Of his humility; many a one would have been so ele.
yated with this surprising elevation, as to proclaim it upon the
house-top. But Saul, though he might please himself with
it, in his own breast, did not pride himself in it among his
neighbours. The heirs of the kingdom of glory are well
enough pleased that the world knows them not, 1 John 1:. 1.
[...] Of his prudence. Had he been forward to proclaim it,
he would have been envied, and he knew not what difficulty
that might have created him. Samuel had communicated it
to him as a secret, and he knows how to keep counsel. Thus
it appears, that he had another heart, a heart fit for govern-
ment. [3.]. Of his dependence upon God. He does not go
about to make an interest for himself, but leaves it to God to
carry on his own work by Samuel, and, for his own part, sits
still, to see how the matter will fall. -
17. And Samuel called the people together unto
the Lo RD to Mizpeh; 18 And said unto the chil-
dren of Israel, Thus saith the LoRD God of Israel,
I brought up Israel out of Egypt, and delivered you
out of the hand of the Egyptians, and out of the
hand of all kingdoms, and of them that oppressed
you : , 19 And ye have this day rejected your God,
who himself saved you out of all your adversities
and your tribulations; and ye have said unto him,
Nay, but set a king over us. Now therefore present
yourselves before the LoRD by your tribes, and by
your thousands. 20 And when Samuel had caused
all the tribes of Israel to come near, the tribe of
Benjamin was taken. 21 When he had caused the
tribe of Benjamin to com. ... ear by their families,
the family of Matri was taken, and Saul, the son of
Kish, was taken : and when they sought him, he
could not be found. , 22 Therefore they inquired of
the Lord further, if the man should yet come
thither. And the Lord answered, Behold, he hath
hid himself among the stuff. 23 And they ran and
fetched him thºse and when he stood among the
f
people, he was higher than any of the people, from
his shoulders and upward. 24 And Samuel said to
all the people, See ye him whom the Lord hath,
chosen, that there is none like him among all the
people 2 And all the people shouted, and said, God:
save the king ! 25 Then Samuel told the people.
the manner of the kingdom, and wrote it in a book,
and laid it up before the LoRD. And Samuel sent,
all the people away, every man to his house. 26,
And Saul also went home to Gibeah ; and there
went with him a band of men, whose hearts God.
had touched. 27 But the children of Belial said,.
How shall this man save us? And they despised him,
and brought him no presents: but he held his peace.
Saul’s nomination to the throne is here made public, in a
general assembly of the elders of Israel, the representatives.
of their respective tribes at Mizpeh. It is probable, that this.
convention of the states was called as soon as conveniently it
might, after Saul was anointed, for if there must be a change.
in their government, the sooner the better : it might be of bad.
consequence to be long in the doing. The people being met,
in a solemn assembly, in which God was, in a peculiar man-
ner, present, (and therefore it is said, they were called to-
i. wnto the Lord, v. 17.) Samuel acts for God among:
them.
I. He reproves them for casting off the government of a
prophet, and desiring that of a captain. He shows them (v.
18.) how happy they had been under the divine government;.
when God ruled them, he delivered them out of the hand of
them that oppressed them, and what would they desire more ?'
Could the mightiest man of valour do that for them, which
the Almighty God had done He likewise shows them (v.
19.) what an affront they had put upon God, (who had him-
self saved them out of all their tribulations, by his own power,
and by such as he had immediately called and qualified,) in
desiring a king to save them. He telis, them, in plain terms,
“Ye have this day rejected your God, ye have, in effect, done.
it. So he construes it, and he might justly, for your so doing,
reject you.” They that can live better by sense than by faith,
that stay themselves upon an arm of flesh rather than upon,
the Almighty arm, forsake a Fountain of living waters for
broken cisterns. And some make their obstinacy in this
matter, to be a presage of their rejecting Christ, in casting.
º whom, they cast off God, that he should not reign over
them.
II. He puts them upon choosing their king by lot : he
knew whom God had chosen, and had already anointed him,
but he knew also the peevishness of that people, and that
there were those among them, who would not acquiesce in,
the choice, if it depended upon his single testimony; and
therefore that every tribe, and every family of the chosen tribe,
might please themselves with having a chance for it, he calls.
them to the lot, v. 19. Benjamin is taken out of all the tribes,
(v. 20.) and out of that tribe Saul the son of Kish, v. 21. By
this method it would appear to the people, as it already ap-
peared to Samuel, that Saul was appointed of God to be king.
for the disposal of the lot is of the Lord. It would also prevent
all disputes and exceptions, for the lot causeth contention to
cease, and parteth between the mighty. When the tribe of
Benjamin was taken, they might easily foresee that they were
setting up a family that would soon be put down again, for
dying Jacob had, by the spirit of prophecy, entailed the do-
minion upon Judah; that is the tribe that must rule as a lion,
Benjamin shall only ravin as a wolf, Gen. xlix. 10, 27. Those
therefore that knew the scriptures, could not be very fond
of the doing of that which they foresaw must, ere long, be
undone again.
III. It is with much ado, and not without further inquiries
of the Lord, that Saul is at length produced. When the lot
fell upon him, every one expected he should answer to his
name at the first call, but, instead of that, none of his friends.
çguld find him, (v. 21.) he had hid himself among the stuff, v.
22. So little fond was he now of that power, which yet, when
he was in possession of, he could not without the utmost in-
dignation think of parting with. He withdrew, in hopes that,
upon his not appearing, they would proceed to another choice;
or thus to express his modesty, for, by what had already pass!
ed, he knew he must be the man. We may suppose he was
at this time really averse to take upon him the government,
T. Because he was conscious to himself of unfitness for sé
great a trust. He had not been bred up to books, or arms, or
courts, and feared he should be guilty of some fatal blunder.
BEFORE CHRIST, 1070.
Mahash halts at Jabesh. Gilead.
I. SAMUEL, XI.
2. Because it would expose him to the envy of his neighbours
that were ill-affected toward him. 3. Because he understood
by what Samuel had said, that the people sinned in asking a
king, and it was in anger that God granted their request. 4.
Because the affairs of Israel were at this time in a bad pos-
ture: the Philistines were strong, the Ammonites threatening,
and he must be bold indeed, that will set sail in a storm.
But the congregation, believing that choice well made, which
God himself made, would leave no way untried to find him
out, on whom the lot fell. They inquired of the Lord, either
by the high priest, and his breast-plate of judgment, or by
Samuel, and his spirit of prophecy ; and the Lord directed
them where they should find him, hid among the carriages, and
thence they fetched him, v. 23. Note, None will be losers at
last by their humility and modesty. Honour, like the
shadow, follows those that flee from it, but flees from those
that pursue it.
IV. Samuel presents him to the people, and they accept of
him. He needed not mount the bench or scaffold, to be seen ;
when he stood upon even ground with the rest, he topt them
all, was seen above them all, for he was taller than any of
them by head and shoulders, v. 23. “Look you,” said Samuel,
“what a king God has chosen for you, just such a one as you
wished for ; there is none, like him among all the people, that
has so much majesty in his countenance, and such a graceful
stateliness in his mien ; he is in the crowd like a cedar among
the shrubs. Let your own eyes be judges, is he not a brave and
gallant man º’. The people hereupon signified their approba-
tion of the choice, and their acceptance of him; they shouted
and said, Let the king live ; that is, “Let him long reign over
us, in health and prosperity.” Subjects were wont to testify
their affection and allegiance to their prince, by their good
wishes, and those turned (as our translation does this) into
addresses to God, Ps. lxxii. 15. Prayer shall be made for him
continually, Ps. xx. 1. Samuel had told them, they would
soon be weary of their king, but, in the mind they are now
in, they will never be so : Let him live.
V. Samuel settles the original contract between them, and
leaves it upon record, v. 25. He had before told them the
7manner of the king, (ch. viii. 11.) how he would abuse his
power; now he tells them the manner of the kingdom, or rather,
the law, or judgment, or constitution, of it; what power the
prince might challenge, and the utmost of the property the
subject might claim. He fixed the land-marks between them,
that neither might encroach upon the other; let them rightly
understand one another at first, and let the agreement remain
in black and white, and that will preserve a good understand-
ing between them ever after. . The learned Bishop Patrick
thinks he now repeated and registered what he had told them,
(ch. viii. 11.) of the arbitrary power their kings would assume;
that it might hereafter be a witness against them, that they
had drawn the calamity upon themselves, for they were warn.
ed what it would come to, and yet they would have a king.
VI. The convention was dissolved, when the solemnity was
over ; Samuel sent every man to his house. Here were no votes
Past, nor; for aught that appears, so much as a motion made,
for the raising of money to support the dignity of their new.
elected king ; if therefore he afterward think fit to take what
they do not think fit to give, (which yet it was necessary that
he should have,) they must thank themselves. They went
every man to his house, pleased with the name of a king over
them, and Saul also went home to Gibeah, to his father's house,
not puffed up with the name of a kingdom under him. At
Gibeah, he had no palace, no throne, no court, yet thither he
goes. If he must be a king, as one mindful of the rock out of
which he was hewn, he will make his own city the royal city,
*or will he be ashamed (as too many are, when they are pré.
ferred) of his mean relations. Such a humble spirit as this,
puts a beauty and lustre upon great advancements. The con:
ditiºn rising, and the mind not rising with it, behold, how
good and pleasant it is .
But how did the people stand affected to their new king 2
The generality of them, it should seem, did not show them.
selves much concerned, they went every man to his own house,
their own domestic affairs lay nearer their hearts than any
interests of the public ; this was the general temper. But, 1.
There were some so faithful as to attend him, (v. 26.) a band
of men whose hearts, God had touched. Not the body of the
people, but a small company, who, either because they were
fond of their own choice of a king, or because they were
pleased with God’s choice of this king, or because they have
$9 much more sense than their neighbours, as to conclude,
that if he were a king, he ought to be respected accordingly,
Went with him to Gibeah, as his life-guard. They were
those whose hearts God had touched, in this instance, to do
their duty. Note, Whatever good there is in us, or is done
by us, at any time, it must be ascribed to the grace of God.
If the heart bend at any time the right way, it is because he
has touched it. One touch is enough, when it is divine. 2.
There were others so spiteful as to affront him ; children of
Belial, men that would endure no yoke, that would be pleased
with nothing that either God or Samuel did ; they despised
him, (v. 27.) for the meanness of his tribe and family, the
smallness of his estate, and privacy of bis education ; and
they said, How shall this man save us? Yet they did not pro-
pose any man more likely ; nor, whomsoever they had, must
their salvation come from the man, but from God. They
would not join with their néighbours in testifying an affect.on
to him and his government, by bringing him presents, or ad-
dressing him upon his accession to the crown. Perhaps,
those discontented spirits were most earnest for a king, and
yet, now that they had one, they quarrelled with him, because
he was not altogether such a one as themselves. It was reason
enough for them not to like him, because others did. Thus dif-
ferently are men affected to our exalted Redeemer. God
hath set him King upon the holy hill of Zion. There is a
remnant that submit to him, rejoice in him, bring him pre-
sents, and follow him wherever he goes ; and they are such
whose hearts God has touched, whom he has made willing in the
day of his power. But there are others who despise him,
who ask, How shall this man save ws 2 They are offended
in him, stumble at his external meanness, and they will be
broken by it. -
Lastly, How did Saul resent the bad conduct of those that
were disaffected to the government 3 He held his peace ; mar
gin, He was as though he had been deaf. He was so far from
resenting it, that he seemed not to take notice of it. Which
was an evidence, both of his humility and modesty, and the
mercifulness of his disposition, and also, that he was well sa-
tisfied with his title to the crown ; for those are commonly
most jealous of their honour, and most revengeful of affronts,
that gain their power by improper means. Christ held his
peace, when he was affronted, for it was the day of his pa-
&
tlence ; but there is a day of recompence coming.
UHAP. XI.
In this chapter, we have the first-fruits of Saul's government, in the glori.
ous rescue of Jabesh-gilead out of the hands of the Ammonites. Let not
Israel thence infer that therefore they did well to ask a king, God could
and would have saved them without one ; but let them admire God's
goodness, that he did not reject them, when they rejected him, and ac
Knowledge his wisdom in the choice of the person, whom, if he did not
Jind fit, yet he made fit, for the great trust he called him to, and enabled,
in some measure, to merit the crown by his public services, before it is
fired on his head by public approbation. Here is, I. The great ex-
tremity to which the city of Jabesh-gilead was reduced, on the other side
Jordan, by the Ammoniles, v. 1–3. J.I. Saul’s great readiness to come
to their relief, whereby he signalized himself, v.4–10. III. The good
success of his altempt, by which God signalized him, v. 13. I P. Saul's
tenderness, notwithstanding this, toward those that had opposed him, v.
12, 13. P. The public confirmation and recognition of his election to the
government, v. 14, 15.
1 YWHEN Nahash the Ammonite came up, and
encamped against Jabesh-gilead : and all the
men of Jabesh said unto Nahash, Make a covenant
with us, and we will serve thee. 2 And Nahash
the Ammonite answered them, On this condition
will I make a covenant with you, that I may thrust
out all your right eyes, and lay it for a reproach
upon all Israel. 3 And the elders of Jabesh said
unto him, Give us seven days’ respite, that we may
send messengers unto all the coasts of Israel : and
then, if there be no man to save us, we will come
out to thee. 4 Then came the messengers to Gibeah
of Saul, and told the tidings in the ears of the
people : and all the people lifted up their voices, and
Wept.
#. Ammonutes were bad neighbours to those tribes of
Israel that lay next them, though descendants from just Lot,
and, for that reason, dealt civilly with by Israel. See Deut.
ii. 19. Jephthah, in his time, had humbled them, but now the
sin of Israel had put them into a capacity to make head again,
and avenge that quarrel. The city of Jabesh-gilead had been,
Some ages ago, destroyed by Israel’s sword of justice, for not
appearing against the wickedness of Gibeah ; (Judg. xxi. 10.)
and now being replenished again, probably, by the posterity
of those that then escaped the sword, it is in danger of being
destroyed by the Ammonites, as if some bad fate attended the
place. Nahash, king of Ammon, (1 Chron. xix. 1.) laid
siege to it. Now here, 7]] - -
BEroRE CHRIST, 1069.
Saul routs the Ammonites.
I. SAMUEL, XI.
^
1: The besieged; beat a parley ; (v. 1.) “Make a covenant
with us, and we will surrender upon terms, and serve thee.”
They had lost the virtue of Israelites, else they had not thus
iost the valour of Israelites, nor tamely yielded to serve an
Ammonite, without one bold struggle for themselves. Had
they not broken their covenant with God, and forsaken his
service, they needed not thus to have courted a covenant with
a Gentile nation, and offered themselves to serve them. .
... 2. The besiegers offer them base and barbarous conditions;
they will spare their lives, and take them to be their servants,
upon condition that they shall put out their right eyes, v.2.
The Gileadites were content to part with their liberty and
estates, for the ransom of their blood; and had the Ammon-
ites taken them at their word, the matter had been so settled
immediately, and the Gileadites would not have sent out for
relief : but their abject concessions make the Ammonites
more insolent in their demands, and they cannot be content
to have them their servants, but, (1.) They must torment
them, and put them to pain, exquisite pain, for so the thrust-
ing out of an eye would be. - -
war, and render them incapable, though not of labour, (that
would have been a loss to their lords,) yet of bearing arms;
for in those times they fought with shields in their left hands,
which covered their left eye, so that a soldier without his
right eye was, in effect, blind. (3.) They must put a re-
proach upon all Israel, as weak and cowardly, that would
suffer the inhabitants of one of their chief cities to be thus,
miserably used, and not offer to rescue them. . -
3. The besieged desire, and obtain, seven days’ time to con-
sider of this proposal, v. 3... If Nahash had not granted them
this respite, we may suppose the horror of the proposal would
have made them desperate, and they would rather have died
with their swords in their hands, than have surrendered to
such merciless enemies; therefore Nahash, not imagining it
possible that, in so short a time, they should have relief, and
being very secure of the advantages he thought he had against
them, in a bravado, gave them seven days, that the reproach
upon Israel, for not rescuing them, might be the greater, and
his triumphs the more illustrious. But there was a providence
in it, that his security might be his infatuation and ruin.
4. Notice is sent of this to Gibeah. They said they would
:send messengers to all the coasts of Israel, (v. 3.) which made
£Nahash the more secure, for that, he thought, would be a
“work of time, and none would be forward to appear, if they
had not one common head; and, perhaps, Nahash had not
yet heard of the new-elected king; but the messengers, either
of their own accord, or by order from their masters, went
straight to Gibeah, and not finding Saul within, told, their
news to the people, who fell a weeping upon it, v. 4. They
would sooner lament their brethren's misery and danger, than
think of helping them ; shed their tears for them, than shed
their blood. They wept, as despairing to help the men, of
. Jabesh-gilead, and fearing, lest, if that frontier city were lost,
try, which now appeared in great hazard.
5 And, behold, Saul came after the herd out of
the field ; and Saul said, What aileth the people
that they weep? And they told him the tidings of
the men of Jabesh. -
came upon Saul when he heard those tidings, and
the enemy would penetrate into the very bowels of their coun-
his anger was kindled greatly. 7 And he took a
yoke of oxen, and hewed them in pieces, and sent
them throughout all the coasts of Israel by the hands
of messengers, saying, Whosoever cometh not forth
after Saul and after Samuel, so shall it be done
And the fear of the Lo RD fell on
unto his oxen.
the people, and they came out with one consent.
8 And when he numbered them in Bezek, the chil-
dren of Israel were three hundred thousand, and the
men of Judah thirty thousand. 9 And they said .
unto the messengers that came, Thus shall ye say
unto the men of Jabesh-gilead, To-morrow, by that
time the sun be hot, ye shall have help. And the
messengers came and showed it to the men of Ja-
besh ; and they were glad.
of Jabesh said, To-morrow we will come out unto
you, and ye shall do with us all that seemeth good
unto you. 11 And it was so on the morrow, that
Saul put the people in three companies; and they
(2.) They must disable them for .
6 And the Spirit of God
10 Therefore the men
came into the midst of the host in the morning-
watch, and slew the Ammonites until the heat of the
day: and it came to pass, that they which remain-
ed were scattered, so that two of them were not left
together. . . . . • . . . .
What is here related, turns very much to the honour of
Saul, and shows the happy fruits of that other spirit with
which he was endued. Observe here, -
I. His humility. Though he was appointed king, and, ac-
cepted by the people, yet he did not think it below him to
know the state of his own flocks, but went himself to see them,
and came in the evening, with his servants, after the herd out
of the field, v. 5. This was an evidence that he was not
puffed up with his advancement, as those are most apt to be,
that are raised from a mean estate. Providence had not yet
found him business as a king, he left all to Samuel ; and
therefore, rather than be idle, he would, for the present, apply
himself to his country business again ; though the sons of
Belial would, perhaps, despise him the more for it ; such as
were virtuous and wise, and loved business themselves, would
think never the worse of him. He had no revenues settled
upon him for the support of his dignity, and he was desirous
not to be burdensome to the people; for which reason, like
Paul, he worked with his hands; for if he neglect his domes-
tic affairs, how must he maintain himself and his family
Solomon gives it as a reason why men should look well to their
herds, because the crown doth not endure to every generation,
Prov. xxvii. 23, 24. Saul's did not, he must therefore provide
something surer.
II. His concern for his neighbours. When he perceived
them in tears, he asked, “What ails the people that they weep 2
Let me know, that, if it is a grievance which can be redress-
ed, I may help them, and that, if not, I may weep with
them.” Good magistrates are in pain, if their subjects be in
tears. - - -
III. His zeal for the safety and honour of Israel. When
he heard of the insolence of the Ammonites, and the distress
of a city, a mother in Israel, the Spirit of God came upon him,
and put great thoughts into his mind, and his anger was
kindled greatly, v. 6. He was angry at the insolence of the
Ammonites, angry at the mean, and sneaking spirit of the
men of Jabesh-gilead, angry that they had not sent him no-
tice sooner of the Ammonites’ descent, and the extremity they
were likely to be reduced to. He was angry to see his neigh-
bours weeping, when it had been fitter for them to have pre-
pared for war. It was a brave and generous fire that was now
kindled in the breast of Saul, and such as became his high
Station. . -
..IV. The authority and power he exerted, upon this impor-
tant occasion; he soon let Israel know, that, though he was
retired to his privacy, he had a care for the public, and knew
how to command men into the field, as well as how to drive
cattle out of the field, v. 5, 7. He sent a summons to all the
coasts of Israel, to show the extent of his power beyond his
own tribe, even to all the tribes, and ordered all the military
men forth with to appear in arms at a general rendezvous in
Bezek. Observe, 1. His modesty, in joining Samuel in com-
mission with himself; he would not execute the office of a
king, without a due regard to that of a prophet. 2. His mild-
ness, in the penalty threatened against those that should dis-
obey his orders. He hews a yoke of oxen in pieces, and
sends the pieces, to the several cities of Israel, threatening,
with respect to him who should decline the public service,
not, “Thus shall it be done to him,” but, “Thus shall it be
done to his oven.” God had threatened it as a great judg-
ment, (Deut. xxviii. 31.) Thine or shall be slain before thine
eyes, and thou shalt not eat thereof. It was necessary that the
command should be enforced with some penalty, but this was
not near so severe as that which was affixed to the like order
by the whole congregation, Judg. xxi. 5. Saul wished to
show that his government was more gentle than that which
they had been under. The effect of this summons was, that
the militia, or trained bands, of the nation, came out as one
man, and the reason given is, because the fear of the Lord
fell upon them. Saul did not affect to make them fear him,
but they were influenced to observe his orders by the fear of
God, and a regard to him who had made Saul their king, and
them members one of another. Note, Religion and the fear
of God will make men good subjects, good soldiers, and good
friends to the public interests of their country. They that
fear God, will make conscience of their duty to all men, par-
ticularly to their rulers.
V. His conduct and prudent proceedings in this great af-
fair, v. 8. He numbered those that came in to him, that he
ºf 12
BEFoEE CHRIST, 1069.
I. SAMUEL, XI. - The people sacrifice in Gilgal.
might know his own strength, and how to distribute his forces
in the best manner their numbers would allow. It is the ho-
nour of princes to know the numbers of their men, but it is
the honour of the King of kings. that there is not any number
of his armies, Job xxv. 3. In this muster, it seems, Judah,
one tribe of twelve, so it was but an eleventh part of the whole
number, thirty thousand three hundred and thirty ; though
the rendezvous was at Bezek, in that tribe ; they wanted
either, the numbers, or the courage, or the zeal, that that tribe
used to be famous for ; so low was it, just before the sceptre
was brought into it in David. . . . . . w
VI. His faith and confidence, and (grounded on that) his
courage and resolution, in this enterprise. . It should seem
that those very messengers which brought, the tidings from
Jabesh-gilead, Saul sent into the country to raise the militia,
who would be sure to be faithful and careful in their own
business, and them he now sends back to their distressed
countrymen, with this assurance, (in which, it is probable,
Samuel encouraged him,) “To-morrow, by such an hour, be-
fore the enemy can pretend that the seven days are expired,
3you shall have deliverance, v. 9. Be you ready to do your
part, and we will not fail to do ours. Do you sally out upon
&he besiegers, while we surround them.” Saul knew he had
a just cause, a clear call, and God on his side, and therefore
doubted not of success. This was good news to the besieged
Gileadites, whose right eyes had wept themselves dry for their
calamities, and now began to fail with looking for relief, and
to ache in expectation of the doom of the ensuing day, when
they must look their last; the greater the exigence, the more
welcome the deliverance. When they heard it, they were
glad, relying on the assurances that were sent them. And
‘they sent into the enemies’ camp, (v. 10.) to tell them, that
inext day they would be ready to meet them, which the ene-
imies understood as an intimation that they despaired of re-
lief, and so were made the more secure by it; if they took not
care, by sending out scouts, to rectify their own mistake, they
must thank themselves if they were surprised ; the besieged
were under no obligation to give them notice of the help they
were assured of. . . - . -
VII. His industry and close application to this business.
Hf he had been bred up to war from his youth, and had led
Regiments as often as he had followed droves, he could not
have gone about an affair of this nature more dexterously, or
gmore diligently. When the Spirit of the Lord comes upon
men, it would make them expert, even without experience. A
Yast army (especially in comparison with the present usage)
Saul had now at his foot, and a long march before him, near
Sixty miles, and over Jordan too. . No cavalry in his army,
but all infantry, which he divides into three battalions, v. 11.
And observe, 1. With what incredible swiftness he flew to
the enemy ; in a day and a night, he came to the place of ac-
tion, where his own fate, and that of Israel, must be deter-
Tmined. He had passed his word, and would not break it :
nay, he was better than his word, for he promised help next
day, by that time the sun was hot, (v. 9.) but brought it before
day, in the morning-watch, v. 11. Whom God helps, he
§elps right early, Ps. xlvi. 5. 2. With what incredible
bravery he flew upon the enemy; betimes in the morning,
when they lay dreaming of the triumphs they expected that
day over the miserable inhabitants of Jabesh-gilead, before i
they were aware, he was in the midst of their host; and his
men, being marched against them in three columns, sur-
sounded them on each side, so that they could have neither
heart, nor time, to make head against him.
Lastly, To complete his honour, God crowned aſl these vir-
tues with success. Jabesh-gilead was rescued, and the Am-,
smonites totally routed; he had now the day before him to
complete his victory, in ; and so complete a victory it was,
that they which remained, after a great slaughter, were scat.
tered, so that two of them were not left together, to encourage
or help one another, v. 11. We may suppose that Saul was
the more vigorous in this matter, 1. Because there was some
alliance between the tribe of Benjamin and the city of Jabesh-
gilead. That city had declined joining with the rest of the
Iši delites to destroy Gibeah, which was then punished as
their crime, but, perhaps, was now remembered as their kind-
aess, when Saul of Gibeah came with so much readiness and
resolution to relieve Jabesh-gilead. Yet that was not all ;
two thirds of the Benjamites that then remained, were pro-
vided with wives from that city, (Judg. xxi. 14.) so that most
9f the mothers of Benjamin were daughters of Jabesh-gilead,
for which city, Saul, being a Benjamite, had therefore a par!.
ticular kindness ; and we find they returned his kindness, ch.
*xxi. 11, 12. 2. Because it was the Ammonites’ invasion
Vol. I. 4 Y
that induced the people to desire a king, (so Samuel says,
ch. xii. 12.) so that if he had not done his part in this expe-
dition, he had disappointed their expectations, and had for
ever forfeited their respect. . . . . . . . . . . . . . . .
*
- & . . : ------ * c – #": | 12 And the people said unto Samuel, who is
th ... - - - -- - fi p f - - i gº rt iſ . “ . . e. - 2 : -
though numbered by itself, made no great figure, for as it was he that said, Shallº Saul reign over us: bring the
men, that we may put them to death. 13 And
Saul said, There shall not a man be put to death
this day: for to-day the Lo RD hath wrought salva-
tion in Israel. 14 Then said Samuel to the people,
Come, and let us go to Gilgal, and renew the king-
dom there. -
gal; and there they made Saul king before the
LORD in Gilgal ; and there they sacrificed sacrifices
: of peace-offerings before the Lo RD ; and there Saul
and all the men of Israel rejoiced greatly. }
15 And all the people went to Gil-
We have here the improvement of that glorious victory
which Saul had obtained, not the improvement of it abroad,
(though we take it for granted that the men of Jabesh-gilead,
having so narrowly saved their right eyes, would with them
now discern the opportunity they had of avenging themselves
upon these cruel enemies, and disabling them ever to straiten
them in like manner again ; now shall they be avenged on
the Ammonites, for their right eyes condemned, as Samson
on the Philistines, for his two eyes put out, Judg. xvi. 28.)
º: the account here given, is of the improvement of it at
Onle. - . . . . . w : .
I. The people took this occasion to show their jealousy for
the honour of Saul, and their resentment of the indignities
done him. Samuel, it seems, was present, if not in the ac-
tion, (it was too far for him to march,) yet to meet them when
they returned victorious ; and to him, as judge, the motion
was made, (for they knew Saul would not be judge in his own
cause,) that the sons of Belial that would not have him to
reign over them, should be brought forth and slain, v. 12.
Saul's good fortune (as foolish men commonly call it) went
further with them to confirm his title, than either his choice
by lot, or Samuel's anointing of him. They had not courage
thus to move for the persecution of those that opposed him,
when he himself looked mean, but now that his victory made
him look great, now; nothing will serve but they must be put
to death. • . . . . . . . .
II. Saul took this occasion to give further proofs of his cle-
mency, for, without waiting for Samuel's answer, he himself
quashed the motion ; (v. 13.) There shall not a man be put to
death this day, no not those men, those bad men, that had
abused him, and therein reflected on God himself: 1. Be-
cause it was a day of joy and triumph ; “To-day the Lord
has wrought salvation in Israel ; and since God has been so
good to us all, let us not be harsh one to another. . Now that
God has made the heart of Israel in general so glad, let not
us make sad the hearts of any particular Israelites.” 2. Be-
cause he hoped they were by this day's work brought to a
temper, were now convinced that this man, under God, could
save them ; now honoured him whom before, they had de-
spised ; and, if they be but reclaimed, he is secured from re-
ceiving any disturbance by them, and therefore his point is
gained; if an enemy be made a friend, that is more to our
advantage than to have him slain. And all good princes
consider that their power is for edification, not for destruc-
tlon. . , , . . . . . . . - * * - .
III. Samuel took this occasion to call the people together
before the Lord in Gilgal, v. 14, 15. 1. That they might
publicly give God thanks for their late victory. There they
rejoiced greatly, and, that God might have the praise of that
which they had the comfort of, they sacrificed to him, as the
Giver of all their successes, sacrifices of peace-offerings. 2.
That they might confirm Saul in the government, more so-
lemnly than it had been yet done, that he might not retire
again to his obscurity. Samuel would have the kingdom re-
newed; he would renew his resignation, and the people
should renew their approbation, and so, in concurrence with,
or rather in attendance upon, the divine nomination, they
made Saul king, making it their own act and deed to submit
to him.
y - CHAP. XII.
We left the general assembly of the states together, in the close of the fore-
going chapter; in this chapter, we have Samuel's speech to them, when
he resigned the government into the hands of Saul. In which, J. He
clears himself from all suspicion or imputation of mismanagement, while
the administration was in his hands, v. 1–5. II. He reminds them of
the great things God had done for them, and for their fathers, v.
6–13. III. He sets before them good and # the blessing and the
BEFoRE CHRIST, 1069.
Samuel's address to the people.
I. SAMU E L, XII.
curse, v. 14, 15. IV. He awakens them to regard what he said to them,
by calling to God for thunder, v. 16–19. P. He encourages them with
hopes that all should be well, v. 20–25. This is his farewell sermon to
that august assembly, and Saul's coronation sermon.
1 ND Samuel said unto all Israel, Behold, I
A have hearkened unto your voice in all that
ve said unto me, and have made a king over you.
2 And now, behold, the king walketh before you :
and I am old and gray-headed ; and, behold, my
sons are with you ; and I have walked before you
from my childhood unto this day. 3 Behold, here
I am : witness against me before the Lo RD, and
before his anointed ; whose ox have I taken 2 or
whose ass have I taken 2 or whom have I defraud-
ed? whom have I oppressed ? or of whose hand
have I received any bribe to blind mine eyes there-
with ? and I will restore it you. 4 And they said,
Thou hast not defrauded us, nor oppressed us, nei-
ther hast thou taken aught of any man’s hand. 5
And he said unto them, The LoRD is witness against
you, and his anointed is witness this day, that ye
have not found aught in my hand. And they an-
swered, He is witness.
Here, I. Samuel gives them a short account of the late
revolution, and of the present posture of their government, by
way of preface to what he had further to say to them, v. 1, 2.
1. For his own part, he had spent his days in their service;
he began betimes to be useful among them, and had continued
long so. “I have walked before you, as a guide to direct you,
as a shepherd that leads his flock, (Ps. lxxx. 1.) from my child-
hood unto this day :” (as soon as he was illuminated with the
light of prophecy in his early days, he began to be a burning
and shining light to Israel :) “ and now my best days are
done ; I am old and gray-headed ;” therefore they were the
more unkind to cast him off; yet therefore he was the more
willing to resign, finding the weight of government heavy upon
his stooping shoulders. Old, and therefore the more able to
advise them ; and the more observant they should be of what
they said, for days shall speak, and the multitude of years shall
teach wisdom ; and there is a particular reverence owing to the
aged, especially aged magistrates, and aged ministers. “Old,
and therefore not likely to live long ; perhaps, may never have
an opportunity of speaking to you again, and therefore take
notice of what I say.” 2. As for his sons: “ Behold,” (says
he, ) “they are with you ; you may, if you please, call them
to an account for any thing they have done amiss. They are
present with you, and have not, upon this revolution, run their
country; they are upon the level with you, subjects to the
new king as well as you ; if you can prove them guilty of any
wrong, you may prosecute them now by a due course of law,
punish them, and oblige them to make restitution.” 3. As
for their new king, Samuel had gratified them in setting him
over them ; (v. 1.) “I have hearkened to your voice in all that
ye said to me, being desirous to please you, if it were possible,
and make you easy, though to the discarding of myself and
family; and now will you hearken to me, and take my ad-
vice?”. The change was now perfected; “ Behold, the king
walketh before you ; (v. 2.) he appears in public, ready to serve
you in public business. Now that you have made yourselves
like the nations in your civil government, and have cast off the
divine administration in that, now take heed lest you make
sº like the nations in religion, and cast off the worship
O J U OC! . . " { *
II. He solemnly appeals to them concerning his own inte-
grity in the administration of the government; (v. 3.) Wit-
mess against me, whose or have I taken 7 By this he intended,
1. To convince them of the injury they had done him, in set-
ting him aside, when they had nothing amiss to charge him
with ; his government had no fault, but that it was too cheap,
too easy, too gentie. Also of the injury they had done them-
selves, in turning off one that did not so much as take an ox
or an ass from them, to put themselves under the power of
one that would take from them their fields and vineyards, nay,
and their very sons and daughters; (ch. viii. 11.) so unlike
would the manner of the king be from his manner. 2. To
preserve his own reputation : they that heard of Samuel’s
being rejected as he was, would be ready to suspect, that
Certainly he had done some bad thing, or he had never been
so ill treated ; so that it was necessary for him to make this
challenge, that it might appear upon record, that it was not
for any iniquity iº hands that he was laid aside, but to
gratify the humour of a giddy people, who owned they could
not have a better man to rule them, only they desired a bigger
man. There is a just debt which every man owes to his own
good name, especially men in public stations, which is, to
guard against unjust aspersions and suspicions, that we may
finish our course with honour, as well as joy. As he de-
signed hereby to leave a good name behind him, so he designed
to leave his successor a good example before him ; let h; m
write after his copy, and he will write fair. 4. Samuel design-
ed, in the close of his discourse, to reprove the people, and
therefore he begins with a vindication of himself: for he that
will, with confidence, tell another of his sin, must see to it,
that he himself be clear.
Now observe, (1.) What it is that Samuel here acquits
himself from. [1..] He had never, under any pretence what-
soever, taken that which was not his own, ox nor ass; had
never distrained their cattle for tribute, fines, or forfeitures,
nor used their service without paying for it. [2.] He had
never defrauded those with whom he dealt, nor oppressed those
that were under his power. [3.] He had never taken bribes
to pervert justice, nor was ever biassed by favour or affection,
to give judgment in a cause against his conscience. (2.) How
he appeals to those that had slighted him concerning it;
“Here I am ; witness against me, if you have any thing to lay
to my charge ; do it now before the Lord, and the king, the
proper judges.” He puts honour upon Saul, by owning him-
self accountable to him, if he had been guilty of any wrong.
III. Upon this appeal, he is honourably acquitted ; he did.
not expect that they should do him honour at parting, though
he well deserved it, and therefore mentioned not any of the
good services he had done them, for which they ought to have
applauded him, and returned him the thanks of the house; all
he desired was, that they should do him justice, and that they
did, (v. 4.) readily owning, 1. That he had not made his
government oppressive to them, nor used his power to their
wrong. 2. That he had not made it expensive to them ;
“Neither hast thou taken aught of any man's hand, for the Sup-
port of thy dignity.” Like Nehemiah, he did not require the
bread of the governor; (Neh. v. 18.) had not only been right-
eous, but generous; had coveted no man's silver, or gold, or
* Acts xx. 33. º &
V. This honourable testimony borne to Samuel's integrity,
is left upon record to his honour; (v. 5.) The Lord is Witness,
who searcheth the heart, and his anointed is witness, who trieth
overt acts; and the people agree to it, He is witness. Note,
The testimony of our neighbours, and especially the testimony
of our own consciences for us, that we have in our places lived
honestly, will be our comfort, under the slights and contempts
that are put upon us. Demetrius is a happy man, that has a
good report of all men, and of the truth itself, 3 John 12.
6 And Samuel said unto the people, Pt is the
LORD that advanced Moses and Aaron, and that
brought your fathers up out of the land of Egypt.
7 Now therefore stand still, that I may reason with
you before the Lo RD of all the righteous acts of the
Lord, which he did to you and to your fathers. 8
When Jacob was come into Egypt, and your fathers
cried unto the Lo RD, then the Lord sent Moses and
Aaron, which brought forth your fathers out of
Egypt, and made them dwell in this place. 9 And
when they forgat the Lord their God, he sold them
into the hand of Sisera, captain of the host of Hazor,
and into the hand of the Philistines, and into the
hand of the king of Moab; and they fought against
them. 10 And they cried unto the Lord, and said,
We have sinned because we have forsaken the
LoRD, and have served Baalim and Ashtaroth : but
now deliver us out of the hand of our enemies, and
we will serve thee. 11 And the Lord sent Jerubbaal,
and Bedan, and Jephthah, and Samuel, and deliver-
ed you out of the hand of your enemies on every
side, and ye dwelled safe. 12 And when ye saw
that Nahash, the king of the children of Ammon,
came against you, ye said unto me, Nay; but a
king shall reign over us; when the LoRD your God
was your king. 13 Now therefore behold the king
whom ye have chosen, and whom ye have desired
and, behold, the Lord hath set a king over you.
14 If ye will fear the Lo Ro, and serve him and
BEroRE CHRIST, 1069.
I. SAMUEI, XII. Samuel's address to the people.
obey his voice, and not rebel against the command-
ment of the Lord, then shall both ye, and also the
king that reigneth over you, continue following the
LoRD your God: 15 But if ye will not obey the
voice of the Lo Rd, but rebel against the command-
ment of the Lord, then shall the hand of the LORD
be against you, as it was against your fathers.
Samuel, having sufficiently secured his own reputation, in-
stead of upbraiding the people upon it, with their unkindness
to him, sets himself to instruct them, and keep them in the
way of their duty, and then the change of the government.
would be the less damage to them.
I. He remunds them of the great goodness of God to them,
and to their fathers; gives them an abstract of the history of
their nation, that, by the consideration of the great things God
had done for them, they might be for ever engaged to love him
and serve him. “Come,” says he, v. 7. “stand still, in token
of reverence, when God is speaking to you ; stand still in
token of attention and composedness of mind, and give me
leavé to reason with you.” Religion has reason on its side,
Isa. i. 18. The work of ministers is to reason with people ;
not only to exhort and direct, but to persuade ; to convince
men’s judgments, and so to gain their wills and affections.
Let reason rule men, and they will be good. He reasons of
the righteous acts of the Lord ; that is, “both the benefits he
has bestowed upon you, in performance of his promises, and
the punishments he has inflicted on you for your sins.” His
favours are called his righteous acts, (Judg. v. 11.) because in
them he is just to his own honour. He not only puts them in
mind of what God had done for them in their days, but of what
he had done of old, in the days of their fathers, because the
present age had the benefit of God’s former favours. We
may suppose that his discourse was much larger than as here
related. - -
1. He reminds them of their deliverance out of Egypt; into
that house of bondage Jacob and his family came down poor
and little; when they were oppressed, they cried unto God,
who advanced Moses and Aaron, from mean beginnings, to be
their deliverers, and the founders of their state and settlement
in Canaan, v. 6, 8. -
2. He reminds them of the miseries and calamities which
their fathers brought themselves into, by forgetting God, and
serving other gods; (v. 9.) they enslaved themselves, for they
were sold as criminals and captives in the hands of oppres-
sors: they exposed themselves to the desolation of war, their
neighbours fought against them.
3. He reminds them of their father's repentance and humi-
liation before God for their idolatries. They said, . We have
sinned, v. 10. Let not them imitate the sins of their fathers,
" or, what they had done amiss they had many a time wished
undone again ; in the day of their distress they had sought
unto God, and had promised to serve him, let their children
then reckon that good at all times, which they found good in
bad times. - .
4. He reminds them of the glorious deliverances God had
wrought for them, the victories he had blessed them with, and
their happy settlements, many a time, after days of trouble
and distress, v. 11. He specifies some of their judges, Gideon
and Jephthah, great conquerors in their time ; among the rest
he mentions Bedan, whom we read not of any where else: he
might be some eminent person, that was instrumental of sal-
vation to them, though not recorded in the book of Judges:
such a one as Shamgar, of whom it is said, that he delivered
Israel, but not that he judged them, Judg. iii. 31. . Perhaps,
this Bedan guarded and delivered them on one side, at the
same time when some other of the judges appeared and acted
for them on another side. Some think it was the same with
Jair, so the learned Mr. Poole; others, the same with Samson,
who was Ben Dan, a son of Dan, of that tribe, and the Spirit
of the Lord came upon him, Be-Dan, in Dan, in the camp of
Dan. Samuel mentions himself, not to his own praise, but to
the honour of God, who had made him an instrument of sub-
duing the Philistines. - r
5. At last, he puts them in mind of God’s late favour to
the present generation, in gratifying them with a king, when
they would prescribe to God, by such a one, to save them
out of the hand of Nahash king of Ammon, v. 12, 13. Now
it appears that that was the immediate occasion of their de-
siring a king : Nahash threatened them ; they moved Samuel
to nominate a general ; he told them God was Commander-
in-chief in all their wars, and they needed no other; what
was wanting in them, should be made up by his power; The
Lord is yºur King ; but they insisted on it, Nay, but a king
shall reign over us. “And now,” said he, “ you have a.
king : a king of your own asking, let that be spoken to your
shame; but a king of God's making, let that be spoken to his.
honour, and the glory of his grace.”. God did not cast them.
off then, when they, in effect, cast him off.
II. He shows them that they were now upon their good.
behaviour, they and their king ; let them not think that they
had now cut themselves off from all dependence upon God
and that now, having a king of their own, the making of their
own fortunes (as men foolishly call it) was in their owns
hands; no, still their judgment must proceed from the Lord.
He tells them plainly, e .
1. That their obedience to God would certainly be their
happiness; (v. 14.) if they would not revolt from God to .
idols, nor rebel against him, by breaking his commandments,.
but would persevere in their allegiance to him, would fear his.
wrath, serve his interests, and obey his will, then they and,
their king should certainly be happy : but observe how the
promise is expressed, Then, ye shall continue following the
Lord your God ; that is, (1.) “Ye shall continue in the way,
of your duty to God, which will be your honour and comfort.”
Note, To those that are sincere in their religion, God wilſº
give grace to persevere in it : those that follow God faithfully,
Godwill enable to continue following him. And observe,
Following God is a work that is its own wages. It is the
matter of a promise as well as of a precept. (2.) “Ye shalſº
continue under the divine guidance and protection.” Ye.
shall be after the Lord, so it is in the original; that is, “He
will go before you to lead and prosper you, and make youts
way plain; The Lord is with you, while you are with him.”
2. That their disobedience would as certainly be their
ruin; (v. 15.) “If ye rebel, think not that your having a king:
will secure you against God's judgments, and that now hav-
ing in this instance made yourselves like the nations, you mayº
sin at as cheap a rate as they can. No, the hand of the Lord,
will be against you, as it was against your fathers when they
offended him, in the days of the Judges.” We mistake if we
think that we can evade God’s justice by shaking off his do-
minion. If God shall not rule us, yet ne will judge us.
16 Now therefore stand and see this great thing,.
which the Lo RD will do before your eyes. 17 Is it:
not wheat-harvest to-day ? I will call unto the Lord,
and he shall send thunder and rain ; that ye may.
perceive and see that your wickedness is great, which
ye have done in the sight of the Lo RD, in asking,
you a king. 18 So Samuel called unto the LoRD ;
and the Lo RD sent thunder and rain that day: and’
all the people greatly feared the Lord and Samuel.
19 And all the people said unto Samuel, Pray for
thy servants unto the Lo RD thy God, that we die:
not : for we have added unto all our sins this evil,
to ask us a king. 20 And Samuel said unto the
people, Fear not : (ye have done all this wicked-
ness; yet turn not aside from following the Lo RD,-
but serve the Lord with all your heart; 21 And;
turn ye not aside : for then should ye go after vain.
things, which cannot profit nor deliver; for they are
vain :) 22 For the Lord will not forsake his people.
for his great name’s sake; because it hath pleased
the Lo RD to make you his people. 23 Moreover,
as for me, God forbid that I should sin against the
Lord in ceasing to pray for you : but I will teacht
you the good and the right way: 24 Only fear the:
LoRD, and serve him in truth with all your heart:
for consider how great things he hath done for you,
25 But if ye shall still do wickedly, ye shall be con-
sumed, both ye and your king.
Two things Samuel here aims at : e &
I. To convince the people of their sin in desiring a king--
They were now rejoicing before God, in and with their king,
(ch. xi. 15.) and offering to God the sacrifices of praise, which
they hoped God would accept of ; and this perhaps made
them think that there was no harm in the asking a king, but
really they had done well in it; therefore Samuel here charges:
it upon them as their sin, as wickedness, great wickedness tº
the sight of the Lord. Note, Though we meet with prosperity:
and success in a way of sin, yet we must not therefore think
the more favourably of it. They have a king, and if they con-
duct themselves well, their king may bººry great blessing
BEFORE CHRIST, 1069.
- I. - S AM U EL, XII. Samuel's address to the people.
to them, and yet Samuel will have them perceive and see that
their wickedness is great in asking a king. We must never
think well of that which God in his law frowns upon, though
in his providence he seem to smile upon it. . . . . . . .
Observe, 1. The expressions of God’s displeasure against
them for asking a king. At Samuel's word, God sent pro-
digious thunder and rain upon them, at a season of the year
when, in that country, the like was never seen or known be-
fore, v. 16–18. Thunder and rain have natural causes, and
sometimes terrible effects. But, Samuel made it to appear
that this was designed by the almighty power of God, on pur-
pose to convince them that they had done very wickedly in
asking a king ; not only by its coming in an unusual time, in
wheat-harvest, and this on a fair clear day, when there ap-
peared not to the eye any signs of a storm, but by his giving
anotice of it before. Had there happened to be thunder and
rain at the time when he was speaking to them, he might have
improved it for their awakening and conviction, as we may in
a like case; but to make it no less than a miracle, before it
came, (1.) He spoke to them of it; (v. 16, 17.) Stand and
See this great thing. He had bidden them stand and hear, (v.
7.) but because he did not see that his reasoning with them
affected them, (so stupid were they and unthinking,) now he
hids them stand and see. If what he said in a still small voice
idid not reach their hearts, nor his doctrine which dropped as
the dew, they shall hear God speaking to them in dreadful
claps of thunder, and the great rain of his strength. He ap-
pealed to this as a sign ; I will call upon the Lord, he shall
send thunder; shall send it just now, to confirm the word of
his servant, and to make you see that I said true, when i told
you that God was angry with you for asking a king.” And
the event proved him a true prophet, the sign and wonder
came to pass. (2.) He spoke to God for it. Samuel called
unto the Lord, and, in answer to his prayer, even while he
was yet speaking, the Lord sent thunder and rain. . By this
Samuel made it to appear, not only what a powerful influence
“God has upon this earth, that he could, of a sudden, when
inatural causes did not work towards it, produce this dreadful
irain, and thunder, and bring them out of his treasures, (Ps.
cxxxv. 7.) but also what a powerful interest he had in heaven,
that God would thus hearken to the voice of a man, (Josh. x.
14.) and answer him in the secret place of thunder, Ps. lxxxi.
"7. Samuel, that son of prayer, was still famous for success in
prayer.
Now by this extraordinary thunder and rain sent on this
soccasion, [l.] God, testified his displeasure against them in
the same way in which he had formerly testified it, and at the
prayer of Samuel too, against the Philistines ; (ch. vii. 10.)
The Lord discomfited them with a great thunder. Now that
{srael rebelled, and vexed his holy Spirit, he turned to be
their Enemy, and fought against them with the same weapons
which, not long before, had been employed against their ad-
versaries, Isa. lxiii. 10. [2.] He showed them their folly in
desiring a king to save them, rather than God, or Samuel,
promising themselves more from an arm of flesh, than from
the arm of God, or from the power of prayer. Could their
king thunder with a voice like God? Job xl. 9. Could their
ſprince command such forces as the prophet could by his
prayers ? [3.] He intimated to them, that how serene and
prosperous soever their condition seemed to be now that they
had a king, like the weather in wheat-harvest, yet, if God
pleased, he could soon change the face of the heavens, and
persecute them with his tempest, as the psalmist speaks.
2. The impressions which this made upon the people. It
startled them very much, as well it might. (l.) They greatly
feared the Lord and Samuel. Though when they had a king,
they were ready to think they must fear him only, God made
them, know that he is greatly to be feared, and his prophets for
his sake. Now they were rejoicing in their king, God taught
them to rejoice with trembling. (2.) They own their sin and
folly in desiring a king ; (v. 19.) We have added to all our sins
#his evil. Some people will not be brought to a sight of their
sins by any gentler methods than storms and thunders. Samuel
did not extort this confession from them till the matter was
settled, and the king confirmed, lest it should look as if he de-
signed by it rather to establish himself in the government,
than to bring them to repentance. Now that they were flat-
fering themselves in their own eyes, their iniquity was found to
Öe hateful, Ps. xxxvi. 2. (3.) They earnestly begged Samuel's
prayers; (v. 19.) Pray for thy servants, that we die not. They
were apprehensive of their danger from the wrath of God, and
could not expect he should hear their prayers for themselves,
and therefore they entreat Samuel to pray for them. Now
they see their need of him whom a while ago they slighted.
Thus many that wºo have Christ to reign over them, would
& .
yét be glad to have him to intercede for them; to turn away
the wrath of God. And the time may come, when those that
have despised and ridiculed praying people, will, value their
prayers, and desire a share in them. “ Pray.” (say they)
“ to the Lord thy God; we know not how to call him ours, but
if thou have any interest in him, improve it for us.” .
II. He aims to confirm the people in their religión, and en-
gage them for ever to cleave ºnto the Lord. The design of his
discourse is much the same with Joshua's, ch. xxiii. and xxiv.
1. He would not that the terrors of the Lord should frighten
them from him, for they were intended to frighten them to
him ; 7 v. 20.) “, Fear not, though ye have done all this wicked-
ness; and though God is angry with you for it, yet do not
therefore abandon his service, nor turn from following him.”
Fear not ; that is, “Despair not, fear not with amazement;
the weather will clear up after the storm. . Fear, not ; for.
though God will frown upon his people, yet he will not for-
sake them, (v. 22.) for his great name's sake ; do not you for-
sake him then. Every transgression in the covenant, though
it displease the Lord, yet does not throw us out of covenant,
and therefore God's just rebukes must not drive us from our
hopes in his mercy. The fixedness of God's choice is owing
to the freeness of it; we may therefore hope he will not for-
sake his people, because it has pleased him to make then his
people. Had he chosen them for their good merits, we might
fear he would cast them off for their bad merits : but, choos-
ing them for his name's sake, for his name's sake he will not
leave them.
2. He cautions them against idolatry; “Turn not aside
from God and the worship of him,” v. 20. and again, v. 21.
“for if ye turn aside from God, whatever, ye turn, aside to,
you will find it is a vain thing, that can never answer your
expectations, but will certainly deceive you if you trust to it;
it is a broken reed, a broken cistern.” Idols are so, they are
enmity and a lie : whatever we make a god of, we shall find
it so. Creatures in their own place are good things, but when
put in God’s place, they are vain things. Idols could not
profit those that sought to them in their wants, nor deliver
those that sought to them in their straits, for they were vain,
and not what they pretended to be. An idol is nothing in the
world, I Cor. viii. 4. - * .. . .
3. He comforts them with an assurance that he would con-
tinue his care and concern for them, v. 23. They desired him.
to pray for them : (v. 19.) he might have said, “Go to Saul
and get him to pray for you, the king that you have put in my
room;” but so far is he from upbraiding them with their disre-
spect to him, that he promises them much more than they
asked. . (1.) They asked it of him as a favour ; he promised
it as a duty, and startles at the thought of neglecting it.
Pray for you ! says he, God forbid that I should sin against
the Lord in not doing it. Note, It is a sin against God, not to
pray for the Israel of God, especially for those of them that
are under our charge: and good men are afraid of the guilt of
omissions. (2.) They asked him to pray for them at this time,
and upon this occasion, but he promises to continue his
prayers for them, and not to cease as long as he lived. Out
rule is, to pray without ceasing ; we sin if we restrain prayer
in general, and in particular if we cease praying for the
church. (3.) They asked him only to pray for them, but he
promises to do more for them, not only to pray for them, but
to teach them; though they were not willing to be under his
government as a judge, he would not therefore deny them his
instructions as a prophet. And they may be sure he would
teach them no other than the good and the right way; and the
right way is certainly the good way; the way of duty, the way
of pleasure and profit. . . . . . . .
4. He concludes with an earnest exhortation to practical
religion and serious godliness, v. 24, 25. The great duty.
here pressed upon us, is, to fear the Lord. He had said, (v.
20.) “Fear not with a slavish fear,” but here, “Fear the
Lord with a filial fear. As the fruit and evidence of this,
serve him in the duties of religious worship, and of a godly con-
versation; in truth and sincerity, and not in show and pro-
fession only, but with your heart, and with all your heart, not
dissembling, not dividing.” And two things he urges by way
of motive; (1.) That they were bound in gratitude to serve
God, considering what great things he had done for them, to
engage them for ever to his service. (2.) That they were
bound in interest to serve him, considering what great things
he would do against them, if they should still do wickedly ;
“Ye shall be destroyed, by the judgments of God, both ye and
gour king that you are so proud of, and expect so much from ,
and that will be a blessing to you if you keep in with God.”
Thus, as a faithful watchman he gave them warning and so
delivered his own souls -
PEFor E CHRIST, 1067.
Saul and the Philistenes at war."
I. SAMUEL, XIII.
CHAP. XIII. . . . . . . . . .
They that desired a king like all the nations, fancied that, when they had
one, they should look very great and considerable ; , but in this chapter
we find it proved much otherwise. ... While Samuel was joined in com-
mission ipilſº: Saul, things went well ; (ch. xi. 7.) but now that Saul
began to reign alone, all uſent to decay, and Samuel's words began to be
fulfilled. Yé shall be consumed, both you and your king; for never was
the state of Israel further gone in a consumption than in this chapter. J.
Saul appears here a very silly prince ; i. Infatuated in his councils, v. 1–
3. 2. İnvaded by his neighbours, v. 4, 5. 3. Desented by his soldiers, v. 6,
7. 4. Disordered in his own spirit, and sacrificing in confusion, r. 8–
10. , 5. Chidden by Samuel, v. 11—13. 6. Rejected of God from being
a king, v. 14. Iſ The people appear here a very, misérable people;
1. I/isheartened and dispersed, v. 6, 7. 2. Diminished, e. 15, 16. 3.
Plundered, v. 17, 18 4. Disarmed, v. 19–23. This they got by cast-
ing off God’s government, and making themselves like the nations, all
, their glory departed from them. - -
l AUL reigned one year; and when he had
reigned two years over Israel,
him three thousand men of Israel ; whereof two
thousand, were with Saul in Michmash and in
mount Bethel, and a thousand were with Jonathan
in Gibeah of Benjamin; and the rest of the people
he sent every man to his tent, 3 And Jonathan
smote the garrison of the Philistines that was in
Gibeah ; and the Philistines heard of it. And Saul
blew the trumpet throughout all the land, saying,
Let the Hebrews hear. 4 And all Israel heard say,
that Saul had smitten a garrison of the Philistines,
in abomination with the
that Israel also was had
Philistines. And the people were called together
after Saul to Gilgal. 5 And the Philistines gather-
ed themselves together to fight with Israel, thirty
thousand chariots, and six thousand horsemen, and
people as the sand which is on the sea-shore in mul-
titude: and they came up and pitched in Michmash,
eastward from Beth-aven. 6 When the men of
Israel saw that they were in a strait,(for the people
were distressed,) then the people did hide themselves
in caves, and in thickets, and in rocks, and in high-
places, and in pits. 7 And some of the Hebrews
went over Jordan to the land of Gad and Gilead.
As for Saul, he was yet in Gilgal ; and all the peo–.
ple followed him trembling.
We are not told wherein it was that the people of Israel
offended God, so as to forfeit his presence, and turn his hand
against them, as Samuel had threatened ; (ch. xii. 15.) but
doubtless they left God, else he had not left them, as here it.
appears he did ; for,
J. Saul was very weak and impolitic, and did not order his
affairs, with discretion. Saul was the son of one year, so the
first words are in the original ; a phrase which we make to
signify the date of his reign, but ordinarily it signifies the date
of one's birth ; and therefore some understand it figuratively,
he was as innocent and as good as a child of a year old ; so
the Chaldee paraphrase, he was without fault, like the son of a
gear. But if we admit a figurative sense, it may as well inti-
mate that he was ignorant and imprudent, and as unfit for.
business as a child of a year old : and the following particu-
lars make that more his character, than the former. But
we take it rather as our own translation has it, Saul reigned:
one year, and nothing happened that was considerable; it
was a year of no action; but in his second year he did as
follows: - . . . -
. 1. He chose him a band of three thousand men, of which he
himself commanded two thousand, and his son Jonathan one
thousand ; (v. 2.) the rest of the people he dismissed to their
tents. If he'intended these only for the guard of his person,
and his honorary attendants, it was impolitic to have so
many 3.if fºr a standing army, in apprehension of danger from
the Philistines, it was no loss impolitic to have so few ; and,
perhaps, the confidence he put in this select number, and his
disbanding the rest of that brave army with which he lately
beat the Ammonites, (ch. xi. 8, 11.) was looked upon as an | .
affront to the kingdom, gave a general disgust, and was the
reason, he had so few at his call when he had occasion for them.
The prince that relies on a particular party, weakens his own
interest in the whole community. . . * , • , ,
2. He ordered his son Jonathan to surprise and destroy the
garrison of the Philistines that lay near him in Geba, v. 3. I
wish there were no ground for supposing it to have been a
2 Saul chose
of Philistines.
— =
violation or infraction of some articles with the Philistines,
and that it was done treacherously and perfidiously ; the
reason why I suspect it, is, because it is said, that for doing
it, Israel was had in abomination, or, as the word is, did stink
with the Philistines, (v. 4.) as men void of common honesty,
and whose word could not be relied on. If it, was so, we
will lay the blame, not on Jonathan , who did it, but on Saul,
his prince and father, who ordered him to do it, and, perhaps,
kept him in ignorance of the truth of the matter. Nothing
makes the name of Israel odious to them that are without; so.
much as the fraud and dishonesty of those that are called by
that worthy name. If professors of religion cheat and over-
reach, break their word, and betray their trust, religion suffers
by it, and is had in abomination with the Philistines. Whom
may one trust, if not an Israelite one that, it is expected,
should be without guile. - ".
3. When he had thus exasperated the Philistines, then he
began to raise forces, which, if they had acted wisely, he
would have done before. When the Philistines had a vast
army ready to pour in upon them, to avenge the wrong he had
| done them, then was he blowing the trumpet through the land,
among a careless, if not a disaffected people, saying, Let the
Hebrews hear : (v. 3.) and so, as many as thought fit came to
Saul to Gilgal, v. 4. But now the generality, we may suppose,
drew back, either in dislike of Saul's politics, or in dread of
the Philistines’ power, who, if he had summoned them sooner,
would have been as ready at his beck as they were when he
marched against the Ammonites. We often find that after-
wit would have done much better before, and have prevented;
much inconvenience. -
II. Never did the Philistines appear in such a formidable.
body as they did now, upon this provocation which Saul gave
them; we may suppose they had great assistance from their
allies, for, (v. 5.) beside six thousand horse, which, in those
times, when horses were not so much used in war as they are:
now, was a great body, they had an incredible number of cha-
riots, thirty thousand in all ; most of them, we may suppose,
were carriages for the bag and baggage of so vast an army,
not chariots of war. But their foot was innumerable as the
sand of the sea-shore ; so jealous were they for the honour of
their nation, and so much enraged at the baseness of the
Israelites in destroying their garrison. If Saul had asked:
counsel of God before he had given the Philistines this provo-
cation, he and his people might the better have borne this.
threatening trouble which they had now brought on them-
selves by their own folly. . . . .
III. Never were the people of Israel so faint-hearted, so,
sneaking, so very cowardly, as they were now. Some con-
siderable numbers, it may be, came to Saul to Gilgal, but,
hearing of the Philistines' numbers and preparations, their
spirits sank within them ; some think, because they did not
find Samuel there with Saul. They that, a while ago, were:
weary of him, and wished for a king, now had small joy of
their king, unless they could see him under Samuel's direction.
Sooner or later, men will be made to see that God and his.
prophets are their best friends. Now that they saw the Phi-
listines making war upon them, and Samuel not coming in to
help them, they know not what to do ; men's hearts failed them.
for fear. And, 1. Some absconded: Rather than run upon
death among the Philistines, they buried themselves alive in
caves and thickets, v. 6. See what work sin makes; it ex-
poses men to perils, and then robs them of their courage, andº
dispirits them. A single person, by faith, can say, I will not
be afraid of ten thousand ; , (Ps. iii. 6.) but here thousands of
degenerate Israelites tremble at the approach of a great crowd
Guilt makes men cowards. 2. Others fled, v.
7. They went over Jordan to the land of Gilead, as far as they
could from the danger, and to a place where they had lately
been victorious over the Ammonites : where they had tri-
umphed, they hoped to be sheltered. 3. Those that stayed
with Saul, followed him trembling, expecting no other than tº
be cut, off, and having their hands and hearts very much.
weakened by the desertion of so many of their troops. And,
perhaps, Saul himself, though he had so much honour as to:
stand his ground, yet had no courage to spare, wherewith to
inspire his trembling soldiers. . . . . . . . . .
8 And he tarried seven days, according to the set
time that Samuel had appointed: but Samuel came
not to Gilgal; and the people wer scattered from
him. 9 And Saul said, Bring hither a burnt offer-
ing to me, and peace-offerings. And he offer d the
burnt-offering. 10 And it came to pass, that, as
soon as he had made an end of offering the burnt-
717
DEFor E CHRIST, 1067.
I. SAMUEL, XIII. Saul sacrifices a burnt-offering.
coffering, behold, Samuel came ; and Saul went out
to meet him, that he might salute him. 11 And
Samuel said, What hast thou done 2 And Saul
said, Because I saw that the people were scattered
from me, and that thou camest not within the days
appointed, and that the Philistines gathered them-
'selves together at Michmash; 12 Therefore said I,
The Philistines will come down now upon me to Gil-
gal, and I have not made supplication unto the Lo R D :
I forced myself therefore, and offered a burnt-offer-
-ing. 13 And Samuel said to Saul, Thou hast done
‘foolishly: thou hast not kept the commandment of
‘the Lo RD thy God, which he commanded thee; for
...now would the Lo RD have established thy kingdom
upon Israel for ever. 14 But now thy kingdom
“shall not continue : the Lo R D hath sought him a
‘man after his own heart, and the Lo RD hath com-
manded him to be captain over his people, because
Athou hast not kept that which the L6 RD commanded
...thee. - w
Here is, I. Saul’s offence in offering sacrifice before Samuel
-came. Samuel, when he anointed him, had ordered him to
“tarry for him seven days in Gilgal, promising that, at the
end of those days, he would be sure to come to him, and both
toffer sacrifices for him, and direct him what he should do.
This we had, ch. x. 8. Perhaps that order, though inserted
ºthere, was given him afterward ; or was given him as a general
rule to be observed in every public congress at Gilgal ; or, as
is most probable, though not mentioned again, was lately re-
peated with reference to this particular occasion ; for it is
“plain that Saul himself understood it as obliging him from God
now to stay till Samuel came, else he would not have made
..so many excuses as he did, for not staying, v. 11. This order
Saul broke; he stayed till the seventh day, yet had not
patience to wait till the end of the seventh day ; perhaps he
“began to reproach Samuel as false to his word, careless of his
“country, and disrespectful to his prince ; and thought it more
*fit that Samuel should wait for him, than he for Samuel.
However, 1. He presumed to offer sacrifice without Samuel,
and nothing appears to the contrary but that he did it himself,
though he was neither priest nor prophet, as if, because he
was a king, he might do any thing; a piece of presumption,
rwhich king Uzziah paid dear for, 2 Chron. xxvi. 16, &c. 2.
He determined to engage the Philistines without Samuel's
directions, though he had promised to show him what he should
sdo... So self-sufficient Saul was, that he thought it not worth
while to stay for a prophet of the Lord, either to pray for him,
-or advise him.
This was Saul's offence, and that which aggravated it, was,
(1.) That, for aught that appears, he did not send any mes.
#senger to Samuel, to know his mind, to represent the case to
him, and to receive fresh directions from him, though he had
enough about him that were swift enough of foot at this time.
‘(2.) That when Samuel came, he rather seemed to boast of
what he had done, than to repent of it ; for he went forth to
«salute him, as his brother sacrificer, and seemed pleased with
the opportunity he had of letting Samuel know that he needed
him not, but could do well enough without him. He went out
“to bless him, so the word is, as if he now thought himself a
“complete priest, empowered to bless as well as sacrifice,
whereas he should have gone out to be blessed by him. (3.)
That he charged Samuel with breach of promise, Thou camest
*ot within the days appointed ; (v. 11.) and therefore if any
thing was amiss, Samuel must bear the blame, who was God's
Tminister ; whereas he did come according to his word, before
“the seven days were expired. Thus the scoffers of the latter
days think the promise of Christ's coming is broken, because
he does not come in their time, though it is certain he will
come at the set time. (4.) That when he was charged with
disobedience, he justified himself in what he had done, and
“gaye no sign at all of repentance for it. It is not sinning that
ruins men, but sinning and not repenting; falling and not
getting up again. See what excuses he made, v. 11, 12. He
wºuld have this act of disobedience pass, [1..] For an instance
of his prudence; the people were most of them scattered from
him, and he had no other way than this, to keep those with
him that remained, and to prevent their deserting too. If
, Samuel neglected the public concerns, he would not. [2.]
For an instance of his piety; he would be thought very de.
yout, and in great care not to engage the Philistines till he
«had by prayer and sacrince engaged God on his side. “ The
hundred men.
Philistines,” said he, “will come down upon me, before I have
made my supplication to the Lord, and then I am undone.
What! go to war before I have said my prayers ſ” Thus he
covered his disobedience to God’s command, with a pretence
of concern for God's favour. Hypocrites lay a great stress
upon the external performances of religion, thinking thereby
to excuse their neglect of the weightier matters of the law.
And yet, lastly, He owns it went against his conscience to do
it; I forced myself, and offered a burnt-offering ; perhaps
boasting that he had broken through his convictions, and got
the better of them ; or, at least, thinking this extenuated his
fault, that he knew he should not have done as he did, but
did it with reluctancy. Foolish man to think that God
would be well pleased with sacrifices offered in direct oppo-
sition both to his general and particular command.
II. The sentence passed upon Saul for this offence : Samuel
found him standing by his burnt-offering ; but, instead of an
answer of peace, was sent to him with heavy tidings, and let
him know that the sacrifice of the wicked is abomination to
the Lord, much more when he brings it, as Saul did, with a
wicked mind... l. He shows him the aggravations of his crime,
and says to this king, Thou art wicked ; which it is not for any
but a prophet of the Lord to say, Job xxxiv. 18. He charges
him with being an enemy to himself and his interest, Thow
hast done foolishly ; and art a rebel to God and his government
“. Thou hast not kept the commandment of the Lord thy God,
that command wherewith he intended to try thy obedience.”
Note, Those that disobey the commandments of God, do fool-
ishly for themselves. Sin is folly, and sinners are the greatest
fools. 2. He reads his doom ; (v. 14.) “ Thy kingdom shall
not continue long to thee or thy family ; God has his eye upon
another, a man after his own heart, and not like thee, that will
have thy own will and way.” The sentence is, in effect, the
same with Mene tekel. Only now there seems room left for
Saul's repentance, upon which this sentence should have been
reversed ; but, upon the next act of disobedience, it was made
irreversible, ch. xv. 29. And now, better a thousand times he
had continued in obscurity tending his asses, than to be en-
throned and so soon dethroned.
But was not this hard, to pass so severe a sentence upon
him and his house for a single error, and that seemed so small,
and in excuse for which he had so much to say ? No, The
Lord is righteous in all his ways, and does no man any wrong;
will be justified when he speaks, and clear when he judges. By
this, (i.) He shows that there is no sin little, because no
little god to sin against; but that every sin is a forfeiture of
the heavenly kingdom, for which we stood fair. (2.) He
shows, that disobedience to an express command, though in a
small matter, is a great provocation ; as in the case of our
first parents. (3.) He warns us to take heed of our spirits;
for that which to men may seem but a small offence, yet to
him that knows from what principle, and with what disposi-
tion of mind, it is done, may appear a heinous crime. (4.)
God, in rejecting Saul for an error seemingly little, sets off,
as by a foil, the lustre of his mercy, in forgiving such great
sins as those of David, Manasseh, and others. (5.) We are
taught hereby, how necessary it is that we wait on our God
continually. Saul lost his kingdom for want of two or three
hours' patience.
15 And Samuel arose, and gat him up from Gilgal
unto Gibeah of Benjamin. And Saul numbered
the people that were present with him, about six
16 And Saul, and Jonathan his son,
and the people that were present with them, abode
in Gibeah of Benjamin : but the Philistines en-
camped in Michmash, 17 And the spoilers came
out of the camp of the Philistines in three com-
panies: one company turned unto the way that
leadeth to Ophrah, unto the land of Shual: 18 And
another company turned the way to Beth-horon :
and another company turned to the way of the bor-
der that looketh to the valley of Zeboim, toward the
wilderness. 19 Now there was no smith found
throughout all the land of Israel; (for the Philis-
times said, Lest the Hebrews make them swords or
spears;) 20 But all the Israelites went down to
the Philistines, to sharpen every man his share, and
his coulter, and his axe, and his mattock. 21. Yet
they had a file for the mattocks, and for the coulters
and for the forks, and for the axes, and to sharpen
4 gº
BEForſ. CIIRIST, 1067.
I. SAMUEL, XIV. Jonathan's miraculous success.
*–
the goads. 22 So it came to pass, in the day of
battle, that there was neither sword nor spear found
in the hand of any of the people that were with Saul
and Jonathan : but with Saul, and with Jonathan
his son, was there found. 23 And the garrison of
the Philistines went out to the passage of Michmash.
Here is, 1. Samuel gone in displeasure. Saul has set up
for himself, and now he is left to himself; Samuel gat him
from Gilgal, (v. 15.) and it does not appear that he either
prayed with him, or directed him. Yet, in going up to Gibeah
of Benjamin, which was Saul's city, he intimated that he had
not quite abandoned him, but waited there to do him a kind-
mess another time. Or, he went to the college of the pro-
phets, there to pray for Saul, when he did not think fit to pray
with him.
2. Saul goes after him to Gibeah, and there musters his
army, and finds his whole number to be but six hundred men,
9. 15, 16. Thus were they for their sin diminished and brought
• Olù. - - -
3. The Philistines ravaged the country, and put all the ad-
gacent parts under contribution. The body of their army, or
'standing camp, as it is called in the margin, (v. 23.) lay in an
2dvantageous pass at Michmash, but thence they sent out
three several parties or detachments that took several ways,
£o plunder the country, and bring in provisions for the army,
v. 17, 18. By these the land of Israel was both terrified and
impoverished, and the Philistines animated and enriched.
This the sin of Israel brought upon them, Isa. xlii. 24.
4. The Israelites that took the field with Saul, were unarm-
led, had only slings and clubs, but not a sword or spear among
them all, except what Saul and Jonathan themselves had,
v., 19–22. See here, (1.) How politic the Philistines were,
when they had power in their hands, and did what they
pleased in Israel; they put down all the smiths’ shops, trans-
glanted the Smiths into their own country, and forbade any
Israelite, under severe penalties, to exercise the trade or mys-
£ery of working in brass or iron, though they had rich mines
of both, (Deut. viii. 9.) in such plenty, that it was said of
Asher, His shoes shall be iron and brass, Deut. xxxiii. 25. This
was subtlely done of the Philistines, for hereby they not only
prevented the people of Israel from making themselves wea-
pons of war, (by which they would be both disused to mili-
tary exercises, and unfurnished when there was occasion,) but
obliged them to a dependence upon them, even for the instru-
I'ments of husbandry ; they must go to them, that is, to some
or other of their garrisons, which were dispersed in the coun-
try, to have all their iron-work done, and no more might an
Israelite do than use a file ; (v. 20, 21.) and no doubt the
£hilistines’ smiths brought the Israelites long bills for work
done. (2.) How impolitic Saul was, that did not, in the be-
ginning of his reign, set himself to redress this grievance.
Samuel's not doing it, was very excusable, he fought with
other artillery ; thunder and lightning, in answer to his
prayer, were to him instead of sword or spear; but for Saul,
that pretended to be a king, like the kings of the nations, to
deave his soldiers without swords and’spears, and take no care
to provide them, especially when he might have done it out
of the spoils of the Ammonites whom he conquered in the
beginning of his reign, was such a piece of negligence, as
could by no means be excused. (3.) How slothful and mean-
‘spirited the Israelites were, that suffered the Philistines thus
to impose upon them, and had no thought nor spirit to help
themselves. It was reckoned very bad with them, when there
was not a shield or spear found among forty thousand in Israel ;
(Judg. v. 8.) and it was no better now, when there was
never an Israelite with a sword by his side, but the king and
his son ; never a soldier, never a gentleman : surely they were
‘reduced to this, or began to be so, in Samson's time, for we
never find him with sword or spear in his hand. If they had
not been dispirited, they could not have been disarmed, but
'it was sin that made them naked to their shame.
CHAP. XIV.
*We left the host of Israel in a very ill posture, in the close of the foregoing
chapter ; the saw in them neither wisdom, nor strength, nor goodness, fo
give us ground to expect any other than that they should all be cut off by
the army of the Philistines; yet here we find that infinite power inhich
works without means, and that infinite goodness which gives without
merit, glorified in a happy turn to their affairs, that still Samuel's words
may be made good. The Lord will not forsake his people, for his
great name's sake, ch. xii. 22. In this chapter, we have, I. The host
of the Philistines frampled upon, and triumphed over, by the faith and
•courage of Jonathan, who, unknown to his father, (v. 1–3.) with his ar-
Amour-bearer only, made a brave attack upon them, encouraging himself in
the Lord his God, v. 4–7. He challenged them, (v. 8–12.) and, upon
their acceptance of the challerige, charged them with such fury, or rather
--------- ~~~~ *
such faith, that he put them to flight, and set them one against another,
(v. 13–15.) which gave opportunity to Saul and his forces, with other
Israelites, to pursue the blow, and gain a victory, v. ió–23. II. The
host of Israel troubled and perplexed by the rashness and folly of Saul.
who adjured the people to eat no food till night; which, 1. Brough.
Jonathan into a praemunire, v. 24–30. 2. Was a temptation to the peo:
ple, when the time of their fast was expired, to eat with the blood, w
31–35. 3. Jonalhan's error, through ignorance, had like to have been hi.
death, but the people rescued him, v. , 36–46. III. In the close, we
have a general account of Saul's exploits, (v. 47, 48.) and of his family,
ty. 49–52. -
1 OW it came to pass upon a day, that Jona-
than the son of Saul said unto the young
man that bare his armour, Come, and let us go over
to the Philistines' garrison that is on the other side.
But he told not his father. 2 And Saul tarried in
the uttermost part of Gibeah, under a pomegranate-
tree, which is in Migron : and the people that were
with him were about six hundred men ; 3 And
Ahiah, the son of Ahitub, I-chabod’s brother, the
son of Phinehas, the son of Eli, the LORD’s priest
in Shiloh, wearing an ephod. And the people
knew not that Jonathan was gone. 4 And between
the passages, by which Jonathan sought to go over
unto the Philistines’ garrison, there was a sharp
rock on the one side, and a sharp rock on the other
side : and the name of the one was Bozez, and the
name of the other Seneh. 5 The fore-front of the
one was situate northward over against Michmash,
and the other southward over against Gibeah. 6
And Jonathan said to the young man that bare his
armour, Come, and let us go over unto the garrison
of these uncircumcised : it may be that the LORD
will work for us: for there is no restraint to the
Lo RD to save by many or by few. 7 And his ar-
mour-bearer said unto him, Do all that is in thine
heart: turn thee; behold, I am with thee according
to thy heart. 8 Then said Jonathan, Behold, we
will pass over unto these men, and we will dis-
cover ourselves unto them. 9 If they say thus
unto us, Tarry until we come to you; then we will
stand still in our place, and will not go up unto
them. 10 But if they say thus, Come up unto us;
then we will go up : for the Lo RD hath delivered
them into our hand: and this shall be a sign unto
us. l l And both of them discovered themselves
unto the garrison of the Philistines: and the Philis-
tines said, Behold, the Hebrews come forth out of
the holes where they had hid themselves. 12 And
the men of the garrison answered Jonathan and his
armour-bearer, and said, Come up to us, and we
will show you a thing. And Jonathan said unto
his armour-bearer, Come up after me ; for the
LoRD hath delivered them into the hand of Israel.
13 And Jonathan climbed up upon his hands and
upon his feet, and his armour-bearer after him :
and they fell before Jonathan ; and his armour-
bearer slew after him. 14 And that first slaughter,
which Jonathan and his armour-bearer made, was
about twenty men, within as it were an half-acre of
land, which a yoke of oacen might plow. 15 And
there was trembling in the host, in the field, and
annong all the people ; the garrison, and the spoil-
ers, they also trembled; and the earth quaked : so
it was a very great trembling. -
We must here take notice, I. Of the goodness of God in
restraining the Philistines, who had a vast army of stout men
in the field, from falling upon that little handful of timorous
trembling people that Saul had with him whom they would
easily have swallowed up at once. . It is an invisible power
that sets bounds to the malice of the church's enemies, and
suffers them not to do that which we should think there is no
thing to hinder them from.
II. Of the weakness of Saul, who seems here to have been
quite at a loss, and unable to help him; -
Beform CHRIST, 1067.
Jonathan's miracu.ous success.
I. SAMUEL, XIV.
wº-
... l. He pitched his tent under a tree, and had but six hun-
dred men with him, v. 2. Where were now the three thou-
Šand men he had chosen, and put such a confidence in 1 ch.
xiii. 2, . Those whom he trusted too much to, failed him
when he most needed them. He durst not stay in Gibeah,
but got into some obscure place, in the uttermost part of the
city, under a pomegranate-tree, under Rimmon, so the word
is, Ha-Rimmon, that Rimmon near Gibeah, in the caves of
which these six hundred Benjamites that escaped, hid them-
selves, Judg. xx. 47. Some think that Saul took shelter there,
so mean and abject was his spirit, now that he was fallen un-
der, God’s displeasure, every hour expecting the Philistines
upon him, and, thereby, the accomplishment of Samuel's
threatening, ch. xiii. 14. Those can never think themselves
safe, that sée themselves cast out of God's protection.
*2. Now he sent for a priest, and the ark; a priest from Shiloh,
and the ark, from Kirjath-jearim, v. 3, 18. Saul had once
offended, by, offering sacrifice himself, (ch. xiii. 9.) now he
resolves 'never to fall into that érror again, and therefore
sends for a priest, and hopes to compromise the matter with
God Almighty by a partial reformation, as many do, whose
hearts are unhumbled, and unchanged. Samuel, the Lord’s
rophet, had forsaken him, but he thinks he can make up that
loss, by commanding Ahiah, the lord’s priest, to attend him,
and he will not make him stay for him nor reprove him, as
Samuel had done, but will do just as he bids him, v. 18, 19.
Many love to have just such ministers as will be what they
would have them to be, and prophesy smooth things to them;
and their caressing of them because they are priests, they hope,
will atone for their enmity to those ministers that deal faith:
fully and plainly with them. He will also have the ark
brought, perhaps to upbraid Samuel, who, in the days of his
government, for aught that appears, had not made any public
use of it; or in hopes that that would make up the deficiency
of his Iorces; one would have supposed, that they would never
have brought the ark into the camp again, since the last time,
when it not only did not save them, but did itself fall into the
Philistinés” hands. * ut it is common for those that have
lost the substance & religion, to be most fond of the
shadows of it, as here is a desertéd prince courting a deserted
priest. . . . . . . . . . . . . . . . . . . . .
III. Of the bravery and piety of Jonathan, the son of Saul,
who was, much, fitter than the father to wear the crown. “A
sweet imp” (says Bishop Hall)” out of a crab-stock.”
1. He resolved to go incognito–unknown to any one, into the
camp of the Philistines; he did not acquaint his father with
his design, for he knew he would forbid him ; nor the people,
for he knew they would all discourage him ; and because he
resolvéd not to heed their objections, he resolved not to hear
them, nor ask their advice, p. 1, 3. Nor had he so great an
opinion of the priest, as to consult him, but, being conscious of
a divine impulse putting him upon it, he threw himself into
the mouth of danger, in hopes of doing service to his country.
The way of access to the enemies' camp is described, (v. 4,
5.) to be peculiarly difficult, and their natural intrenchments
seemed impregnable ; yet that does not discourage him : the
strength and sharpness of the rocks do but harden and whet
his resolutions. Great and generous souls are animated by
opposition, and take a pleasure in breaking through it. -
2. He encouraged his armour-bearer, a young man that
attended him, to go alone with him in this daring enterprise ;
(v. 6.) “Come, and let us put our lives in our hands, and go
over to the énemies' garrison, and try what we can do to put
them into confusion.” See whence he draws his encourage-
ments. ... ( 1.) “ They are uncircumcised, and have not the
seal of the covenant in their flesh, as, we have. Fear not, we
shall do well enough with them, for they are not under the
protection of God’s covenant, as we are, cannot call him theirs,
as we can, by the sign of circumcision.” If such as are ene-
mies to us, are also strangers to God, we need not fear them.
(2.) “God is able to make us two victorious over their un-
numberéd, regiments. There is no restraint to the Lord, no
limitation to the Holy One of Israel, but it is all one to him, to
save by many or by few.” This is a truth easily granted in
general, that it is all alike to Omnipotence, what the instru-
ments are by which it works; and yet it is not so easy to apply
it to a particular case: 'when we aré but few and feeble, then
to believe that, God can not only save us, but save by us, this
is an instance of faith, which, wherever it is, shall obtain a
goºd report, Let this strengthen the weak and hearten the
heartless; let it be pleaded with God for the enforcing of our
petitions, and with ourselves for the silencing of our fears, It
is nothing with God to help, whether with many, or with them
that have no power, 2 Chron. xiv. 11... (3.) “Who knows, but
he that can tise º º his glory, will do it? It may be the
º - * * * * : * * . -
Lord will work for us, work with us, work a sign or miracle fos
us;” so the Chaldee. We may encourage ourselves with
hope, that Godwill appear for us, though we have not ground on
which to build an assurance. An active faith will venture far
in God’s cause upon an, It may be. -
His armour-bearer, or esquire, as if he had learned to carry,
not his arms only, but his heart, promised to stand by him,
and follow him wheresoever he went, v. 7. We have reason.
to think that Jonathan felt a divine impulse and impression,
putting him upon this bold adventure, in which he was en-
couraged by his servant’s concurrence, else the danger was so.
great which he ran upon, that he had rather tempted God,
than trusted him. And perhaps, he had an actual regard to
that word of Joshua, (ch. xxiii. 10.) One man of you shal.
chase a thousand, borrowed from Moses, Deut. xxxii. 30.
3. How bold soever his resolution was, he resolved to fol.
low Providence in the execution of it, which, he believed.
would guide him with its eye, (Ps. xxxii. 8.) and which,
therefore he would carefully attend, and take hints of direc-
tion from. - :
See, (1.) How he put himself upon Providence, and re-
solved to be determined by it. “Come,” (says he to his con-
fidant,) “we will discover ourselves to the enemy, as those
that are not afraid to look them in the face, (v. 8.) and then,
if they be so cautious as to bid us stand, we will advance no
further, taking that intimation of Providence, that God would
have us act defensively; and we will prepare, as well as we
can, to give them a warm reception : (v. 9.) but if they be so
presumptuous as to challenge us, and the first sentinel we
meet with bids us march on, we will push forward, and make
as brisk an onset, assuredly gathering from thence that it is.
the will of God we should act offensively, and then, not doubt-
ing but he will stand by us ;” (v. 10.) and upon this issue he
puts it, firmly believing, as we all should, [1..] That God has
the governing of the hearts and tongues of all men, even off
those that know him not, nor have any regard to him, and
serve his own purposes by them, though they mean not so,
neither doth their heart think so. Jonathan knew God could
discover his mind to him if he pleased, and would do it, since
he depended upon him, as surely by the mouth of a Philistine,
as by the mouth of a priest. . [2.] That God will, some way
or other, direct the steps of those that acknowledge him in all
their ways, and seek unto him for direction, with full purpose
of heart to follow his conduct. Sometimes we find most.com-
fort in that which is least our own doing, and into which we
have been led by the unexpected, but well observed, turns of
Providence. & r
(2.) Providence gave him the sign he expected, and he
answered the signal. He and his armour-bearer did not sur-
prise the Philistines when they were asleep, but discovered:
themselves to them by day-light, v. 11. The guards of the
Phiſistines, [1..] Disdained them, upbraided them with the
cowardice of many of their people, and looked upon them to
be of the regiment of the sneakers; Behold, the Hebrews come.
forth out of their holes. If some of Christ’s soldiers play the
coward, others that play the man may, perhaps, be upbraided
with it. [2] They defied them ; (p. 12.) Come, and we wilt
show you a thing ; as if they came like children to gaze about
them; but meaning, as Goliath, (ch. xvii. 44.) that they would
give them as meat to the fowls of the air. They bantered them,
not doubting but to make a prey of them. This greathy ime
boldened Jonathan. With it he encouraged his servant ; he
had spoken with uncertainty, (v. 6.) It may be the Lord will
work for us, but now, with assurance, (v. 12.) The Lord has
delivered them, not into our hand, (he sought not his own
glory,) but into the hand of Israel ; for he aimed at nothing
but the advantage of the public. . His faith being thus.
strengthened, no difficulty can stand before him ; he climbs.
up the rock upon all four, (v. 13.) though he had nothing to.
cover him, nor any of his own servants to second him, nor any
human probability of any thing but death before him.
4. The wonderful success of this daring enterprise. The
Philistines, instead of falling upon Jonathan, to slay him, or
take him prisoner, fell before him, (v. 13.), unaccountably,
upon the first blow he gave. . They fell ; that is, . . . . . . . . . .
(1.) They were many of them slain by him and his armour-
bearer; (v. 14.) twenty Philistines fell presently. It was not
so much the name of Jonathan, that made them yield so tame-
ly, (though some think that he was become terrible to them
since he smote one of their garrisons, ch. xiii. 3.) but it was
God’s right hand, and his arm, that got him this victory.
(2.) The rest were put to fight, and fell, foul upon one
another, (p. 15.) There was a trembling in the host. There was
no visible cause for fear, they were so numerous, bold, and ad-
vantageously posted ; the Israelites had fled before them, not
BEFor E CHRIST, 1067.
I. SAMUE L. XIV. Jonathan's miraculous success.
an enémy made head against them, but oné géntlémān and his
máñ, and yet they shook liké an aspen-leaf; the consternation
was general, they all trembléd, even the spoilers; those that
had been most bold add förward, shared in the common fright;
the joints of their ºins were loosed, and their knees smote oné
against anothér, and yet nóñe of them could tell why, df
whereforé ; it is, called å trembling of God, so the original
phrase is, signifying, not only, as we render it, a yery great
trembling which they could not resist, nor réason themselves
clear of, but that it was supernatural, and came immediately
from the hāhd of God. He that made the heart, knows how
to make it tremble. To complete the confusion; even the
earth quakéd, arid ihāde thém réady to féar that it would sink
under them. Those that will nôt féâr the etérnal God, hē
cán make them āfraid of a shadow. Sée Prov. xxviii. 1. Isā.
xxxiii. 14. . . . -
16 And the watchmen of Saul in Gibeah of Ben-
gamin looked ; and, behold, the multitude melted
away; and they went on beating down one another.
17 Theii said Saul unto the people that were with
him, Number now, and see who is gone from us.
And when they had numbered, behold, Jonathan
and his arrhour-bearer were not there. 18 And
Saul said unto Ahiah, Bring hither the ark of God:
(for the ark of God was at that time with the chil-
dren of Israel.) 19 And it came to pass, while Saul
tålked unto the priest, that the noise that was in the
ſhost of the Philistines went on and increased ; and
Saul said unto the priest, Withdraw thine hand.
20 And Saul, and all the people that were with him,
assembled themselves, and they came to the battle:
and, behold, every man’s sword was against his fel-
low, and theré was a very great discomfiture. .21
Moreover, the Hebrews, that were with the Philis-
times before that time, which went up with them into
the camp from the country round about, even they
also turned to be with the Israelites that were with
Saul arid Jonathan. 22 Likewise all the men of
Israel which had hid themselves in mount Ephraim,
then they heard that thé Philistines fled, even they
also followed hard after them in the battle. 23 So
the Lo RD saved Israel that day: and the battle
passed over unto Beth-aven.
We have here the prosecution and improvement of the won-
derful advantages which Jonathan and his armour-bearer
gained against the Philistines. -
I. The Philistines were, by the power of God, set against
one another. They melted dway like snow before the sun, and
went on, bedting dbuji one anothèr, v. 16. for every man's sword
was against his fellow, v.20. When they fled for fear, instead
of turning back upon those that.chased them, they reckoned
those only their enemies that stood in their way, and treated
them accordingly. The Philistines were very secure, because
all the swords and spears were in their hands, Israel had none,
except what Saul and Jonathan had ; but how God showed
them the folly of that confidênce, by making their own swords
and spears the instruments of their destruction, and more fatal
ºn their own hands, than if they had been in the hands of
Israël. See the like done, Judg. vii. 22. 2 Chron. xx. 23.
II. The Israelités were hereby animated against them,
1. Notice was soon taken of it by the watchmen of Saul,
those that stood sentinel at Gibeah ; (v. 16.) they were awaré
that the host of the enemy was in great confusion, and that a
great slaughter was made among them, and yet, upon search,
they found none of their own forées absent, but only Jonathan
and his servânt, (v. 17.) which, no doubt, greatly animated
them, and assured them that it could be no other than the
Lord’s doing, when there was no more of man's doing than what
those two could do against a great host. º
2. Saul began to inquire of God, but soon desisted. His
spirit was not come down so far as to allow him to consult
with Samuel, though, it is probablé, he was near him; for we
read, (ch. xiii. 15.) that he was come to Gibeah of Benjamin ;
but he called for the ark, (v. 18.) desiring to know whether it
would be safe for him to attack the Philistines, upon the dis-
order they perceived them to be in. Many will consult God
about their safety, that would never consult him about their
duty. But perceiving by his scouts that the noise in the
<némy’s rºamp increased, he commanded the priest that
QT. l. 4 Z
–º
officiated, to break off abruptly, “Withdraw thine hand, (v.
19.) consult no moré, wait no longér for an ānswer.”. He was
very unwise indeed, if (as some think) he forbade him to lift
up his hands in prayer; for when Joshua was actually en-
gaged with Amalek, Moses continued still to lift up his hands.
It is rather a prohibition to his inquiring of the Lord, either,
(1.) Because now he thought he did not heed an answer, the
căse was plain enough. And yet the more evident it was that
God did all, the more reason he had to inquire whether he
would give him leave to do any thing. Or, (2.) Because now
he would not stay for it; he was in such haste to fight a fall-
ing enemy, that he would not stay to make an end of his de-
votions, nor hear what answer God would give him. A little
thing will divert a vain and carnal mind from religious exer-
cišes. He that believeth will not make such haste as this,
nor reckon any business so urgent, as not to allow time to
take God along with him. *
3. He, and all the little force he had, made a vigorous at-
tack upon the enemy ; and all the people were cried together,
so the word is, (v. 20:) for want of the silver trumpets, where-
with God appointed them to sound an alarm in the day of bàt-
tle, Numb. x.9. They summoned them together by shouting,
and their numbér was not so great, but thât they might soon
be got together. And now they seem bold and brave, when
the work is done to their hands. Our Lord Jesus has con-
quered our spirituál enemies, routed and dispersed, them, so
that we are cowards indeed, if we will not stand to our
. when it is only to pursue the victory and divide thé
Spoll. f • * tº : * r *
4. Every Hebrew, even those from wholm one would least.
have expected it, now turned his hand against the Philistinës.
(1.) Those that had deserted, and gone over to the enemy,
and were among them, now fought against them 3 (v. 21.)
some think, they were stich as had been taken prisoners by
them, and now they were as goads in their sides: it rather
seems, that they Nºëfit it to them voluntarily, but, now that
they saw them falling, recovered the hearts of Israelites, ārid
did valiantly for their country. (2.) Those that had run their
colours, and hid themselves in the mountains, réturned to
their posts, and joined in with the pursuers, (v. 22.) hoping,
by théir gréat Žeal ànd officiousness, now that the danger was
over afid the victory suré, to atomé for their former cowardice.
It was not much to their praise té àppear now, but it would
have been ifiore their réproach, if they had not appearéd.
Those are retiiss and fairſt-héârted indeed, that will not act
in the causé 6f Göd, whéñ they see it victorious as welI as
fighteous... . . . . . . . . . . . . . . . . . . . . .
hus all hands were at work against the Philistines, and
évery Israelite slew as many as he could, without sword &
spear; yet it is said, (v. 23.) it was the Lord that saved Israél
that day. He dió it by them; for without him they could dö
nothing. Salvátiºn is of the Lord. * * * * *
24, And the men of Ísrael were distressed that day:
for Saúl had adjured the people, saying, Cursed be
the mań that eateth afty food until evening, that I
may be āvehged 6th mine enemies. So jöne of the
people tasted any food, 25 And all they of the
land came to a wood, and there was honey upon the
ground. , 26 And when the people were come into
the wood, behöld, the honey dropped; but no lºan
put his häää to his mouth: for the péople feared the
oath. 27. But johathan hēafd not when his father
charged the people with the oath: wherefore he put
forth the end of the rod that was in his hand, and
dipped it in an honey-comb, and put his hand tº his
mouth , and his eyes were enlightened. 28 Then
answered, one of the peoplé, and said, Thy father
straitly charged the people with an oath, saying,
Cursed be the man that eateth any food this day.
And the people were faint. 39 Thétisaid Jonathan,
My fathéi hath troubled the land; sée, I pray you,
how mine eyes have been enlightened, because I
tasted a little of this honey; 30 How much more,
if haply the people had eaten freely to-day of the
spoil of their enemies which they fºund? for had
there not been now a mtigh greater släughter angrig
the Philistines? 31 And they smoté the Philistinés
that day from Michmash to Aijalon; and the people
were very faint. 32 And § people flew upon the
BEFor E CHRIST, 1067.
Saul’s imprudent adjuration.
I. SAMUEL, XIV.
*poil, and took sheep, and oxen, and calves, and
Siew them on the ground : and the people did eat
hem with the blood. 33 Then they told Saul,
4aying, Behold, the people sin against the Lo RD, in
hat they eat with the blood. And he said, Ye have
tansgressed : roll a great stone unto me this day.
#4 And Saul said, Disperse yourselves among the
people, and say unto them, Bring me hither every
man his ox, and every man his sheep, and slay them
here, and eat; and sin not against the Lo RD in
eating with the blood. And all the people brought
every man his ox with him that night, and slew
them there. 35 And Saul built an altar, unto the
LORD : the same was the first altar that he built
unto the Lo Ro. -
We have here an account of the distress of the children of
Israel, even in the days of their triumphs. Such allays are
all present joys subject to 1 and such º: does many
a good cause meet with, even then when it seems most pros-
perous, through the mismanagement of instruments.
I. Saul forbade the people, under the penalty of a curse, to
taste any food that day, v. 54. Here we will suppose, 1. That
as king he had power to put his soldiers under this interdict,
and to bind it on with a curse ; and therefore they submitted
to it, and God so far owned it, as to discover, by the lot, that
Jonathan was the delinquent that had meddled with the ac-
cursed thing, (though ignorantly,) on which account, God
would not be at that time inquired of by them. 2. That he
did it with a good intention, lest the people, who perhaps
had been kept for some time at short allowance, when they
found plenty of victuals in the deserted camp of the Philis-
times, should fall greedily upon that, and so lose time in pur-
suing the enemy, and some of them, it may be, glut themselves
to that degree, as not to be fit for any more service that day. |
To prevent this, he forbade them to taste any food, and laid
himself, it is likely, under the same restraint. And yet his
making this severe order was, (1.) Impolitic, and very un-
wise ; for if it gained time, it lost strength for the pursuit.
(2.) It was imperious, and disobliging to the people, and
worse than muzzling the mouth of the ow, when he treads out the
corn. To forbid them to feast had been commendable, but to
forbid them so much as to taste, though so hungry, was bar-
barous. (3.) It was impious to enforce the prohibition with
a curse and an oath, Had he no penalty less than an ana-
thema, wherewith to support his military discipline 7 Death
for such a crime had been too much, but especially death
with a curse. Though superiors may chide and correct, they
may not curse their inferiors; our rule is, Bless, and curse not.
When David speaks of an enemy he had that loved cursing,
perhaps he meant Saul, Ps. cix. 17, 18.
II. The people observed his order, but it had many incon-
yeniences attending it. 1. The soldiers were tantalized: for
in their pursuits of the enemy, it happened that they went
through a wood so full of wild honey, that it dropped from the
trees upon the ground ; the Philistines having perhaps, in
their flight, broken in upon the honeycombs, for their own re-
freshment, and left them running. Canaan flowed with honey,
and here is an instance of it. They sucked honey out of the
Tock, the flinty rock ; (IDeut. xxxii. 13.) yet, for fear of the
Curse, they §a not so much as taste the honey, v. 25, 26.
Those are worthy the name of Israelites, that can deny them-
selves and their own appetites, even then when they are most
craving, and the delights of sense most tempting, for fear of
guilt and a curse, and the table becoming a snare. Let us
never feed ourselves, much less feast ourselves, without fear.
2. Jonathan fell under the curse through ignorance. He
heard not of the charge his father had given ; for, having
bravely forced the lines, he was then following the chase, and
therefore might justly be looked upon as exempted from the
charge, and not intended in it. But it seems it was taken for
granted, and he himself did not object against it afterward,
that it extended to him, though absent upon so good an occa:
Šion. He, not knowing any peril in it, took up a piece of a
honeycomb, upon the end of a staff, and sucked it, (v. 27.)
and was sensibly refreshed by it ; his eyes were enlightened,
which began to grow dim through hunger and faintness; it
made his countenance look pleasant and cheerful, for it was
Šuch as a stander-by might discern, (v. 29.) See how mine eyes
have been enlightened. He thought no harm, nor feared any,
till one of the people acquainted him with the order, and then
he found himself in a snare. Many a good son has been thus
entangled and diged, more ways than one, by the rash-
ness of an inconsiderate father. Jonathan, for his part, lost.
the crown he was heir to, by his father's folly, which, it may
be, this was an ill omen of. 3. The soldiers were faint, and
grew feeble in the pursuit of the Philistines. Jonathan fore-
saw this would be the effect of it, their spirits would flag, and
their strength would fail, for want of sustenance. Such is the
nature of our bodies, that they soon grow unfit for service, if
they be not supplied with fresh recruits. Daily work cannot
be done without daily bread, which therefore our Father in
heaven graciously gives us. It is bread that strengthens man's.
heart ; therefore Jonathan reasoned very well, If the people.
had eaten freely, there had been a much greater slaughter,
(v. 30.) but, as it was, they were very faint, too much fatigued,
so the Chaldee, and began to think more of their meat than of
their work. 4. The worst effect of all, was, that, at evening,
when the restraint was taken off, and they returned to their
food again, they were so greedy and eager upon it, that they
ate the flesh with the blood, expressly contrary to the law of
God, v. 32. Two hungry meals, we say, make the third a
glutton ; it was so here. They would not stay to have their
meat either duly killed, for they slew them upon the ground,
and did not hang them up, as they used to do that the blood
might all run out of them, or duly dressed, but fell greedily
upon it, before it was half boiled, or half roasted, v. 32.
Saul, being informed of it, reproved them for the sin, (v. 34.)
Ye have transgressed ; but did not, as he should have done,
reflect upon himself as having been accessary to it, and having
imade the Lord’s peºple to transgress. To put a stop to this ir-
regularity, Saul ordered them to set up a great stone before
him, and let all that had cattle to kill, for their present use,
bring them thither, and kill them under his eye upon that
stone, (v. 33.) and the people did so ; (v. 34.) so easily were
they restrained, and reformed when their prince took care to
do his part. If magistrates would but use their power as they
might, people would be made better than they are, with more
ease than is imagined.
Lastly, On this occasion Saul built an altar, ſ: 35.) that
he might offer sacrifice, either by way of acknowledgment of
the victory they had obtained, or by way of atonement for the
sin they had been guilty of. The same was the first altar that
he built, and perhaps the rolling of the great stone to kill the
beasts on, reminded him of converting it into an altar, else.
he had not thought of it. Saul was turning aside from God,
and yet now he begins to build altars, being most zealous (as.
many are) for the form of godliness then when he was deny-
ing the power of It. See Hos. viii. 14. Israel has forgotten:
his Maker, and buildeth temples. Some read it, He began to
build that altar; he laid the first stone, but was so hasty to
pursue his victory, that he could not stay to finish it.
36 And Saul said, Let us go down after the Phi-
| listines by night, and spoil them until the morning
light, and let us not leave a man of them. And
they said, Do whatsoever seemeth good unto thee.
Then said the priest, Let us draw near hither unto,
God. 37 And Saul asked counsel of God, Shalk
I go down after the Philistines 2 wilt thou deliver
them into the hand of Israel ? But he answered
him not that day. 38 And Saul said, Draw ye
near hither all the chief of the people ; and know
and see wherein this sin hath been this day : 39.
For, as the Lo RD liveth, which saveth Israel,
though it be in Jonathan my son, he shall surely
die. But there was not a man among all the people
that answered him. 40 Then said he unto all Is–
rael, Be ye on one side, and I and Jonathan my
son will be on the other side. And the people said
unto Saul, Do what seemeth good unto thee. 41
Therefore Saul said unto the Lo RD God of Israel,
Give a perfect lot. And Saul and Jonathan were:
taken : but the people escaped. 42 And Saul said,
Cast lots between me and Jonathan my son. And'
Jonathan was taken. 43 Then Saul said to Jona-
than, Tell me what thou hast done. And Jona-
than told him, and said, I did but taste a little ho
ney with the end of the rod that was in mine hand,
and, lo, I must die. 44 And Saul answered, God'
do so, and more also : for thou shalt surely die. Jo-
nathan. 45 And the people said unto Saul, Shall.
Jonathan die who hath wrought this great salvatios:
T}EFoEE CHRIST, 1067. -
H. SAMUEL, XIV. Jonathan rescued by the people.
in Israel 2 God forbid : as the Lo RD liveth, there
shall not one hair of his head fall to the ground ;
for he hath wrought with God this day. So the
people rescued Jonathan, that he died not. 46 Then
Saul went up from following the Philistines: and
the Philistines went to their own place.
IHere is, I. Saul's boasting against the Philistines; he pro-
posed, as soon as his soldiers had got their suppers, to pursue
them all night, and not leave a man of them, v. 36. Here he
showed much zeal, but little discretion ; for his army, thus
fatigued, could as ill spare a night's sleep, as a meal’s meat.
. But it is common for rash and foolish men, to consider nobody
but themselves, and, so they may but have their honour, not
to care what hardships they put upon those that are under
them. However, his people were so obsequious to their king,
that they would by no means oppose the motion, but resolved
to make the best of it, and, if he will go on, they will follow
him. Do whatsoever seemeth good to thee. Only the priest
thought it convenient to go on with the devotions that were
broken off abruptly, (v. 19.) and to consult the oracle, Let us
draw hither wmto God. Princes and great men have need
of such about them, as will thus be their remembrancers,
wherever they go, to take God along with them. And when
the priest proposed it, Saul could not, for shame, reject the
motion, but asked counsel of God, (v. 37.) “Shall I go down
after the Philistines 2 And shall I speed 7”
II. His falling foul on his son Jonathan : and the rest of
this paragraph is wholly concerning him ; for while he is pro-
secuted, the Philistines make their escape. We know not
what mischief may ensue upon one rash resolve.
1. God, by giving an intimation of his displeasure, put Saul
upon searching for an accursed thing. When, by the priest,
he consulted the oracle, God answered him not, v. 37. Note,
When God denies our prayers, it concerns us to inquire what
the sin is that has provoked him to do so. Let us see where
the sin is, (v. 38.) for God’s ear is not heavy that it cannot
near, but it is sin that separates between us and him. If God
turns away our prayer, we have reason to suspect it is for some
iniquity regarded in our hearts, which we are concerned to
find out, that we may put it away, may mortify it, and put it
to death. Saul swears by his Maker, that whoever was the
Achan that troubled the camp, by eating the forbidden fruit,
should certainly die, though it were Jonathan himself; that
is, though ever so dear to himself and the people, little think-
ing that Jonathan was the man ; (v. 39.), “He shall surely
die ; the curse shall be executed upon him.” But none of the
people answered him ; that is, none of those who knew Jona-
than had broken the order, would inform against him.
2. Jonathan was discovered by lot to be the offender. Saul
would have lots cast between himself and Jonathan on the one
side, and the people on the other, perhaps, because he was as
confident of Jonathan’s innocency in this matter, as of his
own, v. 40. The people, seeing him in a heat, durst not gain-
Say any thing he proposed, but acquiesced, Do as seemeth good
wnto thee. Before he cast lots, he prayed that God would give
a perfect lot ; (v. 41.) that is, make a full discovery of this
matter, or, as it is in the margin, that he would show the
innocent. This was with an air of impartial justice. Judges
should desire that truth may come out, whoever may suffer by
it. Lots should be cast with prayer, because they are a solemn
appeal to Providence, and by them we beg of God to direct
and determine us ; (Acts i. 24.) for which reason some have
condemned games, that depend purely upon lot or chance, as
making too bold with a sacred thing. Jonathan at length was
taken ; (v. 42.) Providence designing hereby to countenance
and support a lawful authority, and to put an honour upon
the administration of public justice in general, reserving an-
㺠way to bring off one that had done nothing worthy of
€ath. -
3. Jonathan ingenuously confesses the fact, and Saul, with
an angry curse, passes sentence upon him. Jonathan denies
not the truth, nor goes about to conceal it, only he thinks it
hard that he must die for it, v.43. He might very fairly have
pleaded his invincible ignorance of the law, or have insisted
upon his merit, but he submitted to the necessity with a great
and generous mind, “God’s and my father's will be done :”
thus he showed as much valour in receiving the messengers of
death himself, as in sending them among the Philistines. It
is as brave to yield in some cases, as it is in other cases to fight.
Saul is not mollified by his filial submission, nor the hardness
of his case; but as one that affected to be thought firm to his
word, and much more to his oath, even then when it bound
him hardest, with another imprecation he gives judgment
that darling of his country 3
upon Jonathan ; (v. 44.) “God do so, and more also to me, if
I do not execute the law upon thee, for thow shalt surely die,
Jonathan.” (1.) He passed this sentence too hastily, without
consulting the oracle ; Jonathan had a very good plea in arrest
of the judgment; what he had done was not malum in se—bad
in itself; and as for the prohibition of it, he was ignorant of
that, so that he could not be charged with rebellion or dis-
obedience. (2.) He did it in fury. Had Jonathan been
worthy to die, yet it had become a judge, much more a father,
to pass sentence with tenderness and compassion, and not with
such an air of triumph, like a man perfectly divested of all
humanity and natural affection. Justice is debased, when it
is administered with wrath and bitterness. (3.) He backed
it with a curse upon himself, if he did not see the sentence
executed ; and this curse did return upon his own head
Jonathan escaped, but God did so to Saul, and more also ; for
he was rejected of God, and made, an anathema. Let none
upon any occasion dare to use such imprecations as these, lest
God say Amen to them, and make their own tongues to full
wpon them, Ps. lxiv. 8. He that rolleth this stone, it will
return upon him. Yet we have reason to think that Saul’s
bowels yearned toward Jonathan, so that he really punished
himself, and very justly, when he seemed so severe upon Jona-
than. God made him feel the smart of his own rash edict,
which might make him fear being again guilty of the like. By
all these vexatious accidents, God did likewise correct him
for his presumption, in offering sacrifice without Samuel. An
expedition so ill begun, could not end without some rebukes.
4. The people rescued Jonathan out of his father's hands,
v. 45. Hitherto they had expressed themselves very observant
of Saul, what seemed good to him they acquiesced in ; (v. 36,
40.) but when Jonathan is in danger, Saul's word is no longer
a law to them, but with the utmost zeal they oppose the exe-
cution of his sentence, “Shall Jonathan die 2 That blessing,
Shall that life be sacrificed to a
punctilio of law and honour, which was so bravely exposed
for the public service, and to which we owe our lives and
triumphs 2 No, we will never stand by and see him thus
treated, whom God delights tº honour.” It is good to see
Israelites zealous for the protection of those whom God'has
made instruments of public good. Saul had sworn that Jona-
than should die, but they oppose their oath to his, and swear
he shall not die ; As the Lord liveth, there shall not only not
his head, but not a hair of his head fall to the ground ; they
did not rescue him by violence, but by reason and resolution ;
and Josephus says, they made their prayer to God, that he
might be loosed from the curse. They plead for him, that he
has wrought with God this day; that is, “he has owned God’s
cause, and God has owned his endeavours, and therefore his
life is too precious to be thrown away upon a nicety.” We
may suppose, Saul had not so perfectly forgotten the relation
of a father, but that he was willing enough to have Jonathan
rescued, and well pleased to have that done, which yet he
would not do himself: and he that knows the heart of a father,
knows not how to blame him. -
Lastly, The design against the Philistines is quashed by this
incident ; (v. 46.) Saul went wip from, following them, and so
an opportunity was lost of completing the victory. When
Israel’s shields are clashing with one another, the public safety
and service suffer by it. .
47 So Saul took the kingdom over Israel, and
fought against all his enemies on every side, against .
Moab, and against the children of Ammon, and
against Edom, and against the kings of Zobah, and
against the Philistines: and whithersoever he turned
himself, he vexed them, 48 And he gathered an
host, and smote the Amalekites, and delivered Israel
out of the hands of them that spoiled them. 49
Now the sons of Saul were Jonathan, and Ishui,
and Melchi-shua : and the names of his two daugh-
ters were these ; the name of the first-born Merah,
and the name of the younger Michal : 50 And the
name of Saul’s wife was Ahinoam, the daughter of
Ahimaaz : and the name of the captain of his host
was Abner, the son of Ner, Saul’s uncle : 51 And
Kish was the father of Saul ; and Ner, the father of
Abner, was the son of Abiel. 52 And there was sore
war against the Philistines all the days of Saud :
and when Saul saw any strong man, or any valiant
man, he took him unto him. *: 7
23
"BEFORE CHRIST, 1065.
H. SAMUEL, XV. Saul destroys the Amalekites.
Here is a general account of Saul’s court and camp.
1. Of his court and family. The names of his sons and
3aughters, (v. 49.) and of his wife, and his cousin-german
that was general of his army, v. 50. There is mention of
another wife of Saul’s, 2 Sam. xxi. 8. Rizpah, a secondary
wrfe, and of the children he had by her.
2. Of his camp and military actions. (1.) How he levied
his army : when he saw any strong valiant man, that was re-
markably fit for service, he took him unto him, (v. 52.) as
Samuel had told them the manner of the king would be ; (ch.
wiii. 11.) and if he must have a standing army, it was his
choice of. (2.) How he employed his army; he guarded his
country against the insults of its enemies on every side, and
prevented their incursions, v. 47, 48. It is supposed that he
acted only defensively against those that used to invade the
borders of Israel; and whithersoever he twrned himself, as there
was occasion, he wered them, by checking and disappointing
them. . But the enemies he struggled most with, were, the
Philistines, with them he had sore war all his days, v. 52. He
had little reason to be proud of his royal dignity, nor had any of
his neighbours cause to envy him, for he had little enjoyment
of himself after he took the kingdom. He could not vex his
enemies without some vexation to himself, such thorns are
crowns quilted with.
CHAP. XV.
In this chapter, we have the final rejection of Sau, from being kºng, for
ſits disobšâtence to God's command, in not utterly destroying the Amale-
kites. By his wars and victories, he hoped to magnify and perpetuate
his own name and honour, but, by his mismanagement of them, he ruined
º and laid his honour in the dust. Here is, I. The commission God
gave him to destroy the Amalokites, with a command to do it wtterly, v.
1–3. II. Saul’s preparation for this expedition, v. 4–6. III. His
success, and partial execution of this commission, v. 7–9. IV. His
examination before Samuel, and sentence past upon him, notwithstanding .
the many frivolous pleas he made to excuse himself, v. 10–31.
slaying of Agag., v. 32, 33.
34, 35.
1 ºf AMUEL also said unto Saul, The LoRD sent
\X me to anoint thee to be king over his peo-
pſe, over Israel.: now therefore hearken the u unto
the voice of the words of the LoRo. 2. Thus saitli
the LORD of hosts, I remember that which Amalek
did to Israel, how he laid wait for him in the way
When he came up from Egypt. 3 Now go, and smite
Amalek, and utterly destroy all that they have, and
spare them not; but slay both man and woman,
infant and suckling, ox and sheep, camel and ass.
4 And Saul gathered the people together, and
numbered them in Telaim, two hundred thousand
footmen, and ten thousand men of Judah. 5. And
Saul Game to a city of Amalek, and laid wait in the
valley. 6 And Saul said unto the Kenites, Go, de-
part, get you down from among the Amalekites,
fest T destroy you with them : for ye showed kind.
ness to all the children, of Israel when they came up
out of Egypt. So the Kenites departed from among
the Amalekites. 7 And Saul smote the Amalekites
from Havilah until thou comest to Shur, that is over
against Egypt. 8 And he took Agag the king of
the Amalekites alive, and utterly destroyed all the
people with the edge of the sword. 9 But Saul
and the people spared Agag, and the best of the
sheep, and of the oxen, and of the fatlings, and the
&lambs, and all that was good, and would not utterly
“destroy them : but every thing that was vile and
wrefuse, that they destroyed utterly. -
ºre...I. Samuel, in God's name, solemnly requires Saul to
be obedient to the command of God, and plainly intimates
that he was now about to put him upon a trial, in one partil
cular instance, whether he would be obedient or no, v. 1.
And the making of this so expressly the trial of his obedience,
ºlid very much aggravate his disobedience. I. He reminds
himºof what God had done for him. “ The Lord sent me to
anoint thee to be a king. God gave thee thy power,’ and
therefore he expects thou shouldst use thy power for him.
§e put honour upon thee, and now thou must study how to
*lo him honour. He made thee king over Israel, and now
*Hou must plead Israel's cause, and avenge their quarrels.
1. The
PI. Samuel's final farewell to Saul, v.
to it.
Thou art advanced to command Israel, but know that thou.
art a subject to the God of Israel, and must be commanded
by him.” Men’s preferment, instead of discharging them
from their obedience to God, obliges them so much the mole
Samuel had himself been employed to anoint Saul,
and therefore was the fitter to be sent with these orders to
him. 2. He tells him, in general, that, in consideration of
this, whatever God commanded him to do, he was bound to
do it.
God’s favours to us lay strong obligations upon us, to be obedi-
ent to him.
grudence to fill it up with the ablest men he could make
Now therefore hearken to the voice of the Lord. Note,
This we must render, Ps. cxvi. 12. -
II. He appoints him a particular piece of service, in which
he must now show his obedience to God, more than in any thing
; he had done yet. Samuel promises God’s authority to the.
command, Thus saith the Lord of hosts, the Lord of all hosts,
of Israel’s hosts: he also gives him a reason for the command,
that the severity he must use might not seem hard, I remem-
ber that which Amalek did to Israel, v. 2. God had an ancient
quarrel with the Amalekites, for ine injuries they did to
his people Israel, when he brought them out of Egypt ; we
have the story, Exod. xvii. 8, &c. and the crime is aggravat-
ed, Deut. xxv. 18. §e basely smote the hind most of them, and
feared not God ; God then swore that he would have war
with Amalek from generation to generation, and that, in process
of time, he would utterly put out the remembrance of Amalek ;
that is the work that Saul is now appointed to do, (v. 3.)
“ Go, and smite Amalek.
sure of the iniquity of Amalek is now full ; now go and make
Israel is now strong, and the mea-
a full riddance of that devoted nation.” He is expressly com-
manded to kill and slay all before him, both man and woman,
infant and suckling, and not spare them out of pity ; oa and
sheep, camel and ass, and not spare them out of covetousness.
Note, 1. Injuries done to God’s Israel, will certainly be
reckoned for sooner or later, expecially the opposition given
them, when they are coming out of Egypt. 2. God often
bears long with those that are marked for ruin. The sentence
past, is not executed speedily. 3. Though he bear long, he
will not bear always. The year of recompence for the contro-
versy of Israel, will come at last. Though divine justice
strikes, slow, it strikes sure. 4...The longer judgment is delay
ed, many times the more severe it is when it comes. 5. God
chooses out instruments to do his work, that are fittest for it.
This was bloody work, and therefore. Saul must do it, that was
a rough and severe man.
III. Saul hereupon musters his forces, and makes a descent
upon the country of Amalek : it was an immense army. that
he brought into the field, (v. 4.) two hundred thousand footmen.
When he was to engage the Philistines, and the success was
hazardous, he had but six hundred attending him; (ch. xiii.
15.) but now that he was to attack the Amalekites by express
order from heaven, in which he was sure of victory, he had
thousands at his call. But whatever it was at other times, it
was not now for the honour of Judah," that their forces were
numbered by themselves, for their quota was scandalously
short, (whatever was the reason,) but the twentieth part of
the whole, for they were but ten thousand when the other
ten tribes (for I except Levi) brought into the field two hun-
dred thousand. The day of Judah’s honour drew near, but
was not yet come. Saul numbered them in Telaim, which sig-
nifies lambs. He numbered them like lambs, so the vulgar
Latin ; numbered them by the paschal lambs, so the Chaldee,
allowing ten to a lamb, a way of numbering used by the Jews
in the later times.of their nation. Saul drew all his forces to
the city of Amalek, that city was their metropolis, (v. 5.)
that he might provoke them to give him battle.
IV. He gave a friendly advice to the Kenites, to separate
themselves from the Amalekites, among whom they dwelt,
while this execution was in doing, v. 6. Herein he did prudently
and piously, and, it is probable, according to the direction
Samuel gave him. The Kenites were of the family and kin-
dred of Jethro, Moses's father-in-law, a people that dwelt in
tents, which madeiteasy to them, upon every occasion,to remove
to other lands not appropriated; and many of them, at this
time, dwelt among the Amalekites, where, though they dwelt v
in tents, they were fortified by nature, for they put their nest in
a rock.; hardy people that could live any where, and affected
fastnesses, Numb. xxiv. 21. Balaam had there foretold, that
they should be wasted; (v. 22.) however, Saul must not waste
them. But, 1. He acknowledges the kindness of their ances-
tors to Israel; when they came out of Egypt. Jethro and his
family had been very helpful and serviceable to them in their
passage through the wilderness, had been to them instead of
eyes, and this is remembered to their posterity many ages
after. Thus: a good man leaves the divine blessing for an'in''
heritance to his children’s children; those that come after us,
4 *
BEFORE CHRIST, 1065.
Saul reproved by Samuel.
I. SAMUEL, XV.
may be reaping the benefit of our good works, when we are in
our graves. God is not unrighteous to forget the kindness
shown to his people ; but they shall be remembered another
day, at furthest in the great day, recompensed in the resur-
rection of the just : I was an hungered, and ye gave me meat.
God’s remembering the kindnesses of the Kenites’ ancestors, in
favour to them, at the same time when he was punishing the
injuries done by the ancestors of the Amalekites, helped to
clear the righteousness of God in that dispensation. If he en-
tail favours, why may he not entail frowns 4 He espouses his
people's cause, so as to bless those that bless them ; and there-
fore so as to curse those that curse them, Numb. xxiv. 9. Gen.
xii. 3. They cannot requite the kindnesses, nor avenge the in-
juries, done them, themselves, but God will do both. 2. He
desires them to remove their tents from among the Amalek-
ites ; Go, depart, get you down from among them. When de-
stroying judgments are abroad, God will take care to separate
between the precious and the vile, and to hide the meek of the
earth in the day of his anger. It is dangerous being found in
the company of God’s enemies, and it is our duty and interest
to come out from among them, lest we share in their sins and
plagues, Rev. xviii. 4. The Jews have a saying, Woe to the
wicked man, and woe to his neighbour.
W. Saul prevailed against the Amalekites, for it was rather
an execution of condemned malefactors, than a war with con-
tending enemies; the issue could not be dubious when the
cause was just, and the call so clear; He smote them, (v. 7.)
utterly destroyed them, v. 8. Now they paid dear for the sin
of their ancestors; God sometimes lays up iniquity for the chil-
dren. They were idolaters, and were guilty of many other
sins, for which they deserved to fall under the wrath of God;
yet when God would reckon with them, he fastened upon the
sin of their ancestors in abusing his Israel, as the ground of
his quarrel. Lord, how unsearchable are thy judgments, yet
how incontestable is thy righteousness -
VI. Yet he did his work by halves, v. 9. 1. He spared
Agag, because he was a king like himself, and, perhaps, in
hope to get a great ransom for him. 2. He spared the best of
the cattle, and destroyed only the refuse, that was good for
Hittle. Many of the people, we may suppose, made their
escape, and took their effects with them into other countries,
and therefore we read of Amalekites after this, but that could
not be helped ; it was Saul’s fault, that he did not destroy such
as came to his hands, and were in his power. That which
was now destroyed, was, in effect, sacrificed to the justice of
God, as the God to whom vengeance belongeth; and for Saul
to think the torn and the sick, the lame and the lean, good
enough for that, while he reserved for his own fields, and his
own table, the firstlings and the fat, was really to honour him-
self more than God.
10 Then came the word of the Lord unto Samuel,
saying, 11. It repenteth me that I have set up
Šaul to be king : for he is turned back from follow-
Ing me, and hath not performed my commandments.
And it grieved Samuel ; and he cried unto the Lord
all night. 12 And when Samuel rose early to meet
Saul in the morning, it was told Samuel, saying,
Saul came to Carmel, and, behold, he set him up a
place, and is gone about, and passed on, and gone
down to Gilgal. 13 And Samuel came to Saul :
and Saul said unto him, Blessed be thou of the
LORD : I have performed the eommandment of the
LORD. 14 And Samuel said, What meaneth then
this bleating of the sheep in mine ears, and the low-
ing of the oxen which I hear? 15 And Saul said,
They have brought them from the Amalekites: for
the people spared the best of the sheep and of the
OXen to Sacrifice unto the Lord thy God; and the
rest We have utterly destroyed. T6 Then Samuel
said unto Saul, Stay, and I will tell thee what the
LoRD hath said to me this night. And he said unto
him, Say on. 17 And Samuel said, When thou
wast little in thine own sight, wast thou not made
the head of the tribes of Israel, and the Lo RD
ałłointed thee king over Israel ? 18 And the Lo RD
sent thee on a journey, and said, Go, and utterly de-
stroy the sinners the Amalekites, and fight against
them until they be consumed. 19 Wherefore then
—-º"
didst thou not obey the voice of the LORD, but didst
fly upon the spoil, and didst evil in the sight of the
LoRD ! 20 And Saul said unto Samuel, Yea, I
have obeyed the voice of the LORD, and have gone
the way which the LORD sent me, and have brought
Agag the king of Amalek, and have utterly de-
stroyed the Amalekites. 21 But the people took of
the spoil, sheep and oxen, the chief of the things
which should have been utterly destroyed, to sacri-
fice unto the Lo RD thy God in Gilgal. 22 And
Samuel said, Hath the LORD as great delight in
burnt-offerings and sacrifices as in obeying the voice
of the LoRD ! Behold, to obey is better than sacri-
fice, and to hearken than the fat of rams. 23 For
rebellion is as the sin of witchcraft, and stubborn-
ness is as iniquity and idolatry. Because thou hast
rejected the word of the Lo RD, he hath also rejected
thee from being king.
Saul is here called to account by Samuel, concerning the
execution of his commission against the Amalekites; and re-
markable instances we are here furnished with of the strict.
ness of the justice of God, and the treachery and deceitfulness
of the heart of man. We are here told,
I. What passed between God and Samuel in secret, upon
this occasion, v. 10, 11. 1. God determines Saul’s rejection,
and acquaints Samuel with it. It repenteth me that I have set
up Saul to be king. Repentance in God is not, as it is in us, a .
change of his mind, but a change of his method or dispensa-
tion. He does not alter his will, but wills an alteration.
The change was in Saul, he is turned back from following me ;
this construction God put upon the partiality of his obedience,
and the prevalency of his covetousness. And hereby he did
himself make God his Enemy. God repented that he had
given Saul the kingdom, and the honour and power that be-
longed to it; but he never repented that he had given any man
wisdom and grace, and his fear and love; those gifts and call-
ings of God are without repentance. 2. Samuel laments and
deprecates it. It grieved Samuel that Saul had forfeited God’s
favour, and that God had resolved to cast him off; and he
cried winto the Lord all night, spent a whole nightin interceding
for him, that this decree might not go forth against him.
When others were in their beds sleeping, he was upon his
knees praying and wrestling with God. He did not thus de-
precate his own exclusion from the government ; nor was he
Secretly pleased, as many a one would have been, that Saul,
who succeeded him, was so soon laid aside, but, on the
contrary, prayed earnestly for his establishment; so far was
he from desiring that woeful day. The rejection of sinners is
the grief of good people. God delights not in their death, nor
should we. - - -
II. What passed between Samuel and Saul in public.’
Samuel being sent of God to him with these heavy tidings,
went, as Ezekiel, in bitterness of soul, to meet him ; perhaps,
according to an appointment, when Saul went forth on this
expedition, for Saul was come to Gilgal, (v. 12.) the place
where he was made king; (ch. xi. 15.) and where now he
would have been confirmed, if he had approved himself well
in this trial of his obedience. But Samuel was informed that
Saul had, 1. Set him up a triumphal arch, or some monument
of his victory, at Carmel, a city in the mountains of Judah,
seeking his own honour more than the honour of God, for he
set up this place (or hand, as the word is) for himself: he
had more need to have been repenting of his sin and making
his peace with God, than boasting of his victory. 2. That he
had marched in great state to Gilgal, for that seems to be inti-
mated in the manner of expression, he is gone about, and pass-
ed on, and gone down, with a great deal of pomp and parade
There Samuel gave him the meeting.
(1.) Saul makes his boast to Samuel of his obedience, be-
cause that was the thing by which he was now to signalize
himself; (v. 13.) “Blessed be thow of the Lord, for thou sentes:
me upon a good errand, in which I have had great success,
and I have performed the commandment of the Lord.” It is very
likely, if his conscience had not flown in his face at this time,
and charged him with disobedience, he would not have been .
so forward to proclaim his obedience ; for by this he hoped to
prevent Samuel’s reproving him. Thus sinners think, by
justifying themselves, to escape being judged of the Lord;
whereas the only way to do that, is, by judging ourseives.
They that boast most of their religion, may justly be suspected
of partiality and hypocrisy in It. -
f:
º
BrroRE CHRIST, 1065. .
Saul reproved by Samuel.
I. SAMUEL, xv.
*-
(2.) Samuel convicts him by a plain demonstration of his
disobedience. “Hast thou performed the commandment of
the Lord 3 What means then the bleating of the sheep 2" v. 14.
Saul would needs have it thought that God Almighty was
wonderfully beholden to him for the good service he had done;
but Samuel shows him that God was so far from being a
debtor to him, that he had just cause of action against him,
and produces for evidence the bleating of the sheep and the
lowing of the orem, which, perhaps, Saul appointed to bring
up the rear of his triumph, but Samuel appeals to them as
witnesses against him ; he need not go far to disprove him.
The noise the cattle made, like the rust of the silver, (Jam. v.
3.) would be a witness against him. Note, It is no new thing
for the plausible professions and protestations of hypocrites to
be contradicted and disproved by the most plain and unde-
niable evidence. Many boast of their obedience to the com-
mand of God ; but what mean then their indulgence of the
flesh, their love of the world, their passion and uncharitable-
i. and their neglect of holy duties, which witness against
them 2
(3.) Saul insists upon his own justification against this
charge, v. 15. The fact he cannot deny, the sheep and oxen
were brought from the Amalekites. But, [1..] It was not his
fault, for the people spared them ; as if they durst have done it
without the express orders of Saul, when they knew it was
against the express orders of Samuel. Note, Those that are
willing to justify themselves, are commonly very forward to
condemn others, and to lay the blame upon any rather than
take it to themselves. Sin is a brat that nobody cares to have
laid at their doors. It is a sorry subterfuge of an impenitent
heart that will not confess its guilt, to lay the blame on those
that were either tempters, or partners, or only followers in it.
2.] It was with a good intention : “It was to sacrifice to the
ord thy God: he is thy God, and thou wilt not be against
any thing that is done, as this is, for his honour.” This was
a false plea, for both Saul and the people designed their own
profit in sparing the cattle : but if it had been true, it had
been frivolous, for God hates robbery for burnt-offering ; God
appointed these cattle to be sacrificed to him in the field, and
therefore will give to those no thanks that bring them to be
sacrificed at his altar ; for he will be served in his own way,
and according to the rule he himself has prescribed. Norwill
a good intention justify a bad action.
(4.) Samuel overrules, or rather overlooks, his plea, , and
proceeds, in God’s name, to give judgment against him. He
premises his authority; what he was about to say was, what
the Lord had said to him ; (v. 16.) otherwise he would have
been far from passing so severe a censure upon him. Those
who complain that their ministers are too harsh with them,
should remember that while they keep to the word of God, they
are but messengers, and must say as they are bidden ; and
therefore be willing, as Saul himself here was, that they should
say on ; he delivers his message faithfully. [1] He reminds
him of the honour God had done him in making him king ;
(v. 17.) when he was little in his own sight, God regarded the
lowness of his state, and rewarded the lowliness of his spirit.
Note, Those that are advanced to honour and wealth, ought
often to remember their mean beginnings, that they may never
think highly of themselves, but always study to do great things
for the God that has advanced them. [2.] He lays before
him the plainness of the orders he was to execute, (v. 18.)
The Lord sent thee on a journey ; so easy was the service, and
so certain the success, that it was rather to be called a journey,
than a war : the work was honourable, to destroy the sworn
enemies of God and Israel ; and had he denied himself, and
set aside the consideration of his own profit, so far as to have
destroyed all that belonged to Amalek, he would have been no
loser by it at last, nor have gone this warfare on his own
charges ; God would, no doubt, have made it up to him, so
that he should have no need of spoil. And therefore, [3.]
He shows him how inexcusable he was, in aiming to make a
handle of this expedition, and to enrich himself by it ; (v.
19.) “Wherefore then didst thow fly upon the spoil, and convert
that to thine own use, which was to have been destroyed for
God’s honour !” See what evil the love of money is the root
of ; but see what is the sinfulness of sin, and that in it which
above any thing else makes it evil in the sight of the Lord :
it is disobedience; thow didst not obey the voice of the Lord.
(5.) Saul repeats his vindication of himself, as that
.."; in defiance of conviction, he resolved to abide by, v.
3 * * *
I have done all 1 should do ;” for he had done all which he
thought he needed to do, so much wiser was he in his own
eves than God himself; God bade him kill all, and yet he puts
in among the insº of his obedience, that he had brought
26
He denies the charge, (v. 20.) “ Yea, I have cheyed,
Agag alive, which he thought was as good as if, he had killed
him. Thus carnal deceitful hearts think to excuse them-
selves from God’s commandments with their own equivalents
He insists upon it, that he has utterly destroyed the Amalekites
themselves, which was the main thing intended : but as to the
spoil, he owns it should have been utterly destroyed; so that
he knew his Lord's will, and was under no mistake about the
command : but he thought that would be wilful waste ; the
cattle of the Midianites was taken for a prey in Moses’s time,
(Numb. xxxi. 32, &c.) and why not the cattle of the Amalek-
ites now 3 Better it should be a prey to the Israelites, than to
the fowls of the air and the wild beasts; and therefore he con-
mived at the people in carrying it away ; but it was their doing,
and not his ; and besides, it was for sacrifice to the Lord here
at Gilgal, whither they were now bringing them. See what
a hard thing it is to convince the children of disobedience of
their sin, and to strip them of their fig-leaves.
(6.) Samuel gives a full answer to his apology, since he did
insist upon it, v. 22, 23. He appeals to his own conscience,
Has the Lord as great delight in sacrifices as in obedience 3
Though Saul was not a man of any great acquaintance with
religion, yet he could not but know this ; [1..] That nothing
is so pleasing to God as obedience, no, not sacrifice and offer-
ing, and the fat of rams. See here what we should aim at
and endeavour in all the exercises of religion, even acceptance
with God, that he may delight in what we do. If God be
well pleased with us and our services, we are happy, we have
gained our point; but otherwise, to what purpose is it 2 Isa. i.
11. Now, here we are plainly told, that humble, sincere, and
conscientious obedience to the will of God, is more pleasing
and acceptable to him than all burnt offering and sacrifices.
A careful conformity to moral precepts recommends us to God
more than all ceremonial observances, Mic. vi. 6–8. Hos.
vi. 6. Obedience is enjoined by the eternal law of nature,
but sacrifice only by a positive law : obedience was the law
of innocency, but, sacrifice supposes sin come in the world,
and is but a feeble attempt to take that away which obedi-
ence would have prevented. God is more glorified, and self
more denied, by obedience than by sacrifice. It is much
easier to bring a bullock or a lamb to be burnt upon the altar,
than to bring every high, thought into obedience to God, and the
will subject to his will. Obedience is the glory of angels,
(Ps. ciii. 20.) and it will be ours. [2.] That nothing is so
provoking to God as disobedience, setting up our wills in
competition with his. This is here called rebellion and stub-
bornness, and is said to be as bad as witchcraft and idolatry,
v. 23. It is as bad to set up other gods, as to live in disobedi-
ence to the true God. They that are governed by their own
corrupt inclinations, in opposition to the command of God,
do, in effect, consult the Teraphim, (as the word here is for
idolatry,) or the diviners. It was disobedience that made us
all sinners; (Rom. v. 19.) and this is the malignity of sin,
that it is the transgressiºn of the law, and consequently it is
enmity to God, Rom. viii. 7. Saul was a king, but if he dis-
obey the command of God, his royal dignity and power will
not excuse him from the guilt of rebellion and stubbornness.
It is not the rebellion of the people against their prince, but of
a prince against God, that this text speaks of.
Lastly, He reads his doom, in short, “Because thou hast re-
jected the word of the Lord, hast despised it, so the Chaldee, .
hast made nothing of it, so the Seventy, hast cast off the govern-
ment of it; therefore he has rejected thee, despised and made
nothing of thee, but cast thee off from being king. He that
made thee king has determined to unmake thee again.” Those
are unfit and unworthy to rule over men, who are not willing
that God should rule over them.
24 And Saul said unto Samuel, I have sinned :
for I have transgressed the commandment of the
LoRD, and thy words; because I feared the people,
and obeyed their voice. 25 Now therefore, I pray
thee, pardon my sin, and turn again with me, that I
may worship the Lord. 26 And Samuel said unto
Saul, I will not return with thee: for thou hast re-
jected the word of the Lo RD, and the Lo RD hath
rejected thee from being king over Israel. 27 And
as Samuel turned about to go away, he laid hold
upon the skirt of his mantle, and it rent. 28. And
Samuel said unto him, The Lord hath rent the king-
dom of 1srael from thee this day, and hath given it
to a neighbour of thine, that is better than thou. 29
And also the Strength of Israel will not lie, nor re-
EEFoEE CHRIST, 1065.
Samuel destroys Agag.
I. SAMUEL, XV.
pent; for he is not a man, that he should repent.
30 Then he said, I have sinned ; yet honour me now,
I pray thee, before the elders of my people, and be-
fore Israel, and turn again with me, that I may wor-
ship the Lo RD thy God. 31 So Samuel turned
again after Saul: and Saul worshipped the LORD.
Saul is at length brought to put himself into the dress of a
penitent; but it is too evident, that he only acts the part of a
penitent, and is not one indeed. Observe,
I. How poorly he expressed his repentance. It was with
much ado that he was made sensible of his fault, and not till
he was threatened with being deposed ; that touched him in
a tender part, then he began to relent, and not till then ;
when Samuel told him he was rejected from being king, then
the said, I have sinned, v. 24. His confession was not free nor
ingenuous, but extorted by the rack, and forced from him.
We observe here, several bad signs of the hypocrisy of his
repentance, and that it came short even of Ahab’s.
1. He made his application to Samuel only, and seemed
most solicitous to stand right in his opinion, and to gain his
favour. He makes a little god of him, only to preserve his
reputation with the people, because they all knew Samuel to
be a prophet, and the man that had been the instrument of
his preferment. Thinking it would please Samuel, and be a
‘sort of bribe to him, he puts it into his confession, I have
transgressed the commandment of the Lord, and thy word ; as
if he had been in God’s stead, v. 24. David, though con-
vinced by the ministry of Nathan, yet, in his confession, has
his eye to God alone, not to Nathan ; (Ps. li. 4.) Against
thee, thee only, have I sinned : but Saul, ignorantly enough,
confesses his sin as a transgression of Samuel's word ; where-
as his word was no other than a declaration of the command-
ment of the Lord. He also applies to Samuel for forgiveness,
(v. 25.) I pray thee, pardon my sin ; as if any could forgive
sin but God only. Those wretchedly deceive themselves,
who, when they are fallen into scandalous sin, think it enough
to make their peace with the church and their ministers, by
the show and plausible profession of repentance, without tak-
ing care to make their peace with God by the sincerity of it.
The most charitable construction we can put upon this of Saul
here, is, to suppose that he looked upon Samuel as a sort of
mediator between him and God, and intended an address to
God in his application to him ; however, it was very weak.
2. He excused his fault even in the confession of it, and
that is never the fashion of a true penitent; (v. 24.) “I did
*t, because I feared the people, and obeyed their voice.”. We
flave reason enough to think that it was purely his own doing,
and not the people's ; however, if they were forward to do it,
it is plain, by what we have read before, that he knew how to
keep up his authority among them, and did not stand in awe
of them. So that the excuse was false and frivolous; what-
ever he pretended, he did not really fear the people : but it is
common for sinners, in excusing their faults, to plead the
thoughts and workings of their own minds, because those are
things, which, how groundless soever, no man can disprove ;
but they forget that God searcheth the heart.
3. All his care was to save his credit, and preserve his in-
'terest in the people, lest they should revolt from him, or at
Heast despise him ; therefore he courts Samuel with so much
earnestness, (v. 25.) to turn again with him, and assist in a
public thanksgiving for the victory : very importunate he was
in this matter, when he laid hold on the skirt of his mantle to
detain him ; (v. 27.) not that he cared for Samuel, but he
feared if Samuel forsook him, the people would do so too.
Many seem zealously affected to good ministers and good peo-
ple, only for the sake of their own interest and reputation,
while in heart they hate them. But his expression was very
'gross when he said, (v. 30.) I have sinned, yet honour me, I
pray thee, before my people. Is this the language of a peni-
tent " No, but the contrary; “I have sinned, shame me now,
*or to me belongs shame, and no man can loathe me so much
as I loathe myself.” Yet how often do we meet with the
copies of this hypocrisy of Saul It is very common for those
who are convicted of sin, to show themselves very solicitous
to be honoured before the people. Whereas he that has lost
.the honour of an innocent, can pretend to no other than that
of a penitent, and it is the honour of a penitent to take shame
to himself.
II. How little he got by these thin shows of repentance.
What point did he gain by them :
1. Samuel repeated the sentence passed upon him, so far
was he from giving him any hopes of the repeal of it, v. 26.
the same with v. 23. He that covers his sins, shall never pros-
tion from heaven, as none can now pretend to.
per, Prov. xxviii. 13. Samuel refused to turn back with him,
but turned about to go away, v. 27. As the thing appeared to
him upon the first view, he thought it altogether unfit for him
so far to countenance one whom God had rejected, as to join
with him in giving thanks to God for a victory, which was
made to serve rather Saul's covetousness than God’s glory.
Yet afterward he did turn again with him, (v. 31.) upon fur-
ther thoughts, and, probably, by divine direction, either to
prevent a mutiny among the people, or perhaps not to do ho-
nour to Saul, (for though Saul worshipped the Lord, (v. 31.)
it is not said Samuel presided in that worship,) but to do jus-
tice on Agag, v. 32.
2. He illustrated the sentence by a sign, which Saul him .
self, by his rudeness, gave occasion for. When Samuel was
turning from him, he tore his clothes to detain him, (v. 27.) .
so loth was he to part with the prophet : but Samuel put a
construction upon this accident, which none but a prophet
could do ; he made it to signify the rending of the kingdom
from him ; (v. 28.) and that, like this, was his own doing.
“He hath rent it from thee, and given it to a neighbour better
than thou,” namely, to David, who afterward, upon an occa-
sion, cut off the skirt of Saul’s robe, (ch. xxiv. 4.) upon which
Saul said, (v. 20.) I know that thou shalt surely be king ; per-
haps remembering this sign, the tearing of the skirt of Samuel's
mantle. -
3. He ratified it by a solemn declaration of its being irre-
versible ; (v. 29.) The Strength of Israel will not lie : The
Eternity, or Victory of Israel, so some read it : The holy One,
so the Arabic : The most noble One, so the Syriac : the triumph-
ant King of Israel, so Bishop Patrick : “He is determined to
depose thee, and he will not change his purpose : He is not a
man, that he should repent.” Men are fickle and alter their
minds, feeble and cannot effect their purposes; something
happens which they could not foresee, by which their mea-
sures are broken ; but with God it is not so. God has some-
times repented of the evil which he thought to have done,
upon the sinner's repenting ; but here repentance was hidden
from Saul, and therefore hidden from God’s eyes.
32 Then said Samuel, Bring ye hither to me
Agag the king of the Amalekites: and Agag came
unto him delicately. And Agag said, Surely the
bitterness of death is past. 33 And Samuel said,
As thy sword hath made women childless, so shall
thy mother be childless among women. And
Samuel hewed Agag in pieces before the Lo RD in
Gilgai. 34. Then Samuel went to Ramah ; and
Saul went up to his house to Gibeah of Saul. 35
And Samuel came no more to see Saul until the day
of his death ; nevertheless Samuel mourned for
Saul : and the LoRo repented that he had made
Saul king over Israel.
Samuel, as a prophet, is here set over kings, Jer. i. 10.
I. He destroys king Agag, doubtless, by such special direc-
He hewed
Agag in pieces: some think he only ordered it to be done ; or,
perhaps É. did it with his own hands, as a sacrifice to God's
injured justice; (v. 33.) and sacrifices used to be cut in
pieces. Now observe in this, 34
1. How Agag’s present vain hopes were frustrated. He
came delicately, in a stately manner, to show that he was a
king, and therefore to be treated with respect; or, in a soft
effeminate manner, as one never used to hardship, that could
not set the sole of his foot to the ground for tenderness and deli-
cacy, (Deut. xxviii. 56.) to move compassion : and he said,
“Surely, now that the heat of the battle is over, the bitterness
of death is past,” v. 32. Having escaped the sword of Saul,
that man of war, he thought he was in no danger from Samuel,
an old prophet, a man of peace. Note, (1.) There is bitter-
ness in death, it is terrible to nature. Surely death is bitter,
so divers versions read those words of Agag ; as the Seventy
read the former clause, He came trembling : death will dismay
the stoutest heart. (2.) Many think the bitterness of death
is past, when it is not so ; they put that evil day far from
them, which is very near. True believers may, through grace,
say this, upon good grounds, though death be not past, the
bitterness of it is, O death, where is thy sting ! -
2. How his former wicked practices were now punished,
Samuel calls him to account, not only for the sins of his an-
cestors, but his own sins, Thy sword hath made women child-
less, v. 33. He trod in the steps of his ancestors' cruelty, and
those under him, it is likely, did the same ; justly therefore
is all the righteous blood shed by Am; required of tºws
27 -
BEForº CHRIST, 1085.
F. SAMUEL, XVI. Samuel ordered to anoint a king:
generation, Matth. xxiii. 36. Agag, that was delicate and
luxurious himself, was cruel and barbarous to others: we
commonly see that those who are indulgent of their appetites,
are not less indulgent of their passions. But blood will be
reckoned for ; even kings must account to the King of kings
for the guiltless blood they shed, or cause to be shed. It was
that crime of king Manasseh, which the Lord would not par-
don, 2 Kings xxiv. 4. See Rev. xiii. 10.
II. He deserts, king Saul; takes leave of him, (v. 34.) and
never came any more to see him, (v. 35.) to advise or assist him
in any of his affairs, because Saul did not desire his company,
nor would he be advised by him. He looked upon him as re-
jected of God, and therefore he forsook him : though he might
sometimes see him accidentally, as ch. xix. 24. yet be never
. came to see him out of kindness or respect. Yet he mourned
for Sawl, thinking it a very lamentable thing, that a man, who
stood so fair for great things, should ruin himself so foolishly.
He mourned for the bad state of the country, to which Saul
was likely to have been so great a blessing, but now would
prove a curse and a plague. He mourned for his everlasting
state, having no hopes of bringing him to repentance: when
he wept for him, it is likely he made supplication, but the
Lord had repented that he had made Sawl king, and resolved to
undo that work of his, so that Samuel's prayers prevailed not
for him. Observe, We must mourn for the rejection of sin-
ners, 1. Though we withdraw from them, and dare not con-
verse familiarly with them. Thus the prophet determines to
leave his people and go from them, and yet to weep day and
night for them, Jer. ix. 1, 2. 2. Though they do not mourn
for themselves. Saul seems unconcerned at the tokens of
God’s displeasure which he lay under, and yet Samuel mourns
day and night for him. Jerusalem was secure when Christ
wept over it. -
CHAP. XVI.
At this chapter begins the story of Pavid, one that makes as great a figure in
the sacred story, as almost any of the worthies of the Öld Testament ;
one that both with his sword and with his pen served the honour of God
and the interests of Israel, as much as most ever did, and was as illus-
trious a type of Christ. Here, J. Samuel is appointed and commission-
ed to anoint a king among the sons of Jesse at Beth-lehem, v. 1–5 II.
4ll his elder sons are passed by, and JDavid the youngest is pitched upon
and anointed, v. 6–13. , 3 II. Saul growing melancholy, David is
itehed upon to relieve him by music, v. 14–23. Thus small are the
eginnings of that great man.
t ND the LoRD said urito Samuel, How long
wilt thou mourn for Saul, seeing I have re-
jected him from reigning over Israel ? Fill thine
horn with oil, and go ; I will send thee to Jesse the
Bethlehemite: for I have provided me a king among
his sons. 2 And Samuel said, How can I go? Ef
Saul hear it, he will kill me. And the Lord said,
Take an heifer with thee, and say, I am come to
Sacrifice to the LORD. 3 And call Jesse to the
sacrifice, and I will show thee what thou shalt do :
and thou shalt anoint unto me him whom I name
unto thee. 4 And Samuel did that which the LoRD
Spake, and came to Beth-lehem : And the elders of
the town trembled at his coming, and said, Comest
thou peaceably 2 5 And he said, Peaceably: I am
come to sacrifice unto the LORD ; sanctify your-
selves, and come with me to the sacrifice. And he
Sanctified Jesse and his sons, and called them to
the sacrifice. -
Samuel was retired to his own house in Ramah, with a re-
solution not to appear any more in public business, but to
addict himself wholly to the instructing and training up of the
sons of the prophets, over whom he presided, as we find, ch.
xix. 20. He promised himself more satisfaction in young pro-
phets than in young princes; and we do not find that, to his
dying day, God called him out to any public action relating
to the state, but only here to anoint David. &
I. God reproves him for continuing so long to mourn for the
rejection of Saul. He does not blame him for mourning on
that occasion, but for exceeding in his sorrow, How long wilt
thodºnour” for Sawl? v., 1. We do not find that he mourned
at all for the setting aside of his own family, and the deposing
of his own sons; but for the rejecting of Saul and his seed he
mourns without measure, for the former was done by the peo-
ple's foolish discontent, this by the righteous wrath of God.
‘et he must find time to recover himself, and not go mourn-
Ing to his grave. 1, & E & 8 e º
ought to acquiesce in the divine justice, and forget his affec-
, provide me one, a man after my own heart.”
20. Acts xiii. 22.
be as sheep, having no shepherd; I have another in store for
them, let thy joy of him swallow up thy grief for the rejected
prince.
1. Because God has rejected him, and he
tion to Saul ; if God will be glorified in his ruin, Samuel ought
to be satisfied. Besides, to what purpose should he weep 't
The decree is gone forth, and all his prayers and tears cannot
prevail for the reversing of it, 2 Sam. xii. 22, 23. 2. Because
Israel shall be no loser by it, and Samuel must prefer the
public welfare before his own private affection to his friend.
“Mourn not for Saul, for I have provided me a king. The
people provided them a king, and he proved bad, now I will
See Ps. lxxxix.
“If Saul be rejected, yet Israel shall not
II. He sends him to Bethlehem, to anoint one of the sons of
Jesse, a person, probably, not unknown to Samuel. Fill thine.
horm with oil. Saul was anointed with a glass vial of oil,
Scanty and brittle, David with a horn of oil, which was more
plentiful and durable ; hence we read of a horn of saluation in.
the house of his servant David, Luke i. 69.
III. Samuel objeets the peril of going on this errand ; (v. 2.)
If Saul hear it he will kill me. By this it appears, 1. That
Saul was grown very wicked and outrageous singe his rejec-
tion, else Samuel would not have mentioned this. What im-
piety would he not be guilty of, who durst, kill Samuel? 2.
That Samuel's faith was not so strong as one would have
expected, else he had not thus feared the rage of Saul. Would,
not he that sent him, protect him and bear him out? But the
best men are not perfect in their faith, nor will fear be wholly
east out any where on this side heaven. But this may be
understood as Samuel's desire of direction from heaven how
to manage this matter prudently, so as not to expose himself,
or any other, more than needed.
IV. God orders him to cover his design with a sacrifice.
Say, I am come to sacrifice; and it was true he did, and it was.
proper that he should, when he came to anoint a king, ch. xi.
15. As a prophet, he might sacrifice when and where God
appointed him; and it was not at all inconsistent with the
laws of truth, to say, he came to sacrifice, when really he did
So, though he had also a further end, which he thought fit to
conceal. Let him give notice of a sacrifice, and invite Jesse.
(who, it is probable, was the principal man of the city) and,
his family to come to the feast upon the sacrifice; and, says,
God, I will show thee what thou shalt do. Those that go about.
God’s work in God’s way, shall be directed step by step,
wherever they are at a loss, to do it in the best manner.
V. Samuel went accordingly to Bethlehem, not in pomp,
or with any retinue, only a servant to lead the heifer, which he
was to sacrifice; yet the elders of Bethlehem trembled at his
coming, fearing it was an indication of God's displeasure
against them, and that he came to denounce some judgment
for the iniquities of the place; guilt causes fear. Yet indeed
it becomes us to stand in awe of God’s messengers, and to
tremble at his word : or, they feared it might be an occasion.
of Saul's displeasure against them, for, probably, they knew
how much he was exasperated at Samuel, and feared he would
pick a quarrel with them for entertaining him. They asked
him, “Comest thow peaceably 7 Art thou in peace thyself, and
not flying from Saul ? Art thou at peace with us, and not come
with any message of wrath?” We should all covet earnestly to
stand upon good terms with God’s prophets, and dread having
the word of God, or their prayers, against us. When the
Son of David was born King of the Jews, all Jerusalem was.
troubled, Matt. ii. 3. Samuel kept at home, and it was a
strange thing to see him so far from his own house; they there-
fore concluded it must needs be some extraordinary occasion
that brought him, and feared the worst till he satisfied them ;
(v. 5.) “I come peaceably, for I come to sacrifice, not with a
message of wrath against you, but with the methods of peace
and reconciliation ; and therefore you may bid me welcome,
and need not fear my coming ; therefore sanctify yourselves,
and prepare to join with me in the sacrifice, that you may have
the benefit of it.” Note, Before solemn ordinances there must
be a solemn preparation. When we are to offer spiritual
sacrifices, it concerns us, by sequestering ourselves from the
world, and renewing the dedication of ourselves to God, to
sanctify ourselves. When our Lord Jesus came into the world,
though men had reason enough to tremble, fearing that his
errand was to condemy, the world, yet he gave full assurance
that he came peaceably, for he came to sacrifice, and he brought
his offering along with him ; a body hast thou prepared me ;
let us sanctify ourselves, that we may have an interest in his
sacrifice. Samuel said, “I come peaceably, for I come to
sacrifice.” Note, Those that come to sacrifice, should come
'728
BEFoEF. CHRIST, 1065.
Samuel anoints David.
I. SAMUEL, XVI.
peaceably ; religious exercises must not be performed tu-
multuously. -
VI. He had a particular regard to Jesse and his sons, for
with them his private business, lay, with which, it is likely, he
acquainted Jesse at his first coming, and took up his lodging
at his house. He spoke to all the elders to sanctify themselves,
but he sanctified Jesse, and his sons, by praying with them and
instructing them. Perhaps he had acquaintance with them
before, and it appears, ch. xx. 29. (where we read of the
sacrifices that family had,) that it was a devout religious
family. Samuel assisted them in their family preparations .
for the public sacrifice, and, it is probable, chose out David,
and anointed him, at the family-solemnities, before the
sacrifice was offered, or the holy feast solemnized. Perhaps
he offered private sacrifices, like Job, according to the number
of them all, (Job i. 5.) and under colour of that, called for
them all to appear before him. When signal blessings are
coming into a family, they ought to sanctify themselves.
6 And it came to pass, when they were come, that
he looked on Eliab, and said, Surely the Elo RD’s
anointed is before him. 7 But the LORD said unto
Samuel, flook not on his countenance, or on the
height of his stature ; because I have refused him :
for the LORD seeth not as man seeth ; for man
looketh on the outward appearance, but the LoRD
looketh on the heart. 8. Then Jesse called Abinadab,
and made him pass before Samuel. And he said,
Neither hath the Lo RD chosen this. 9 Then Jesse
made Shammah to pass by. And he said, Neither
hath the Lo RD chosen this. 10 Again, Jesse made
seven of his sons to pass before Samuel. And
Samuel said unto Jesse, The Lo RD hath not chosen
these. 11 And Samuel said unto Jesse, Are here
all thy children 2 And he said, There remaineth yet
the youngest, and, behold, he keepeth the sheep.
And Samuel said unto Jesse, Send and fetch him :
for we will not sit down till he come hither. 12 And
he sent and bróught him in. Now he was ruddy,
and withal of a beautiful countenance, and goodly
to look to. And the Lo RD said, Arise, anoint him ;
for this is he. 13. Then Samuel took the horn of oil,
and anointed him in the midst of his brethren : and
the Spirit of the LoRD came upon David from that
day forward. So Samuel rose up, and went to
Ramah.
If the sons of Jesse were told that God would provide him-
self a king among them, as he had said, (v. 1.) we may well
suppose they all made the best appearance they could, and
each hoped he should be the man ; but here we are told,
I. How all the elder sons were passed by, who stood fairest
for the preferment. Eliab the eldest, was privately present-
ed first to Samuel, probably, none being present but Jesse
only, and Samuel thought he must needs be the man ; (v. 6.)
Surely this is the Lord’s anointed. The prophets themselves,
when they spake from under the divine direction, were as
liable to mistake as other men; as Nathan, 2 Sam. vii. 3.
But God rectified the prophet’s mistake, by a secret whisper
to his mind, (v. 7.) Look not on his countenance. It was
strange that Samuel, who had been so wretchedly disappoint-
ed in Saul, whose countenance and stature recommended him
as much as any man’s could, should be so forward to judge
of a man by that rule. When God would please the people
with a king, he chose a proper man, but when he would have
one after his own heart, he should not be chosen by the out-
side ; men judge by the sight of the eyes, but God does not ;
(Isa. xi. 3.) The Lord looks on the heart;, that is, 1. He knows
it. We can tell how men look, but he can tell what they are.
Man looks on the eyes, so the original word is, and is pleased
with the liveliness and sprightliness that appear in them ; but
God looks on the heart, and sees the thoughts and intents of
that. 2. He judges of men by it. The good disposition of the
heart, the holiness and goodness of that, recommend us to
God, and are in his sight of great price, (1 Pet. iii. 4.) not the
majesty of the look, or the strength and stature of the body;
let us reckon that to be true beauty, which is within, and
judge of men, as far as we are capable, by their minds, not
their mien. -
When Eliab was set aside, Abinadab and Shammah, and,
after them, four more of the sons of Jesse, seven in all, were
"VOL. I . 5 A
very charming. g *
| help his beauty, that his employment exposed it to the sun
and wind, yet nature kept its own, and, by the sweetness of
presented to Samuel, as likely for his purpose, but Samuel,
who now attended more carefully than he did at first to the
divine direction, laid them all by. The Lord has not chosen
these, v. 8–10. Men dispose of their honours and estates to
their sons, according to their seniority of age, and priority of
birth, but God does not. The elder shall serve the younger. Had
it been left to Samuel, or Jesse, to make the choice, one of
these had certainly been chosen ; but God will magnify his
sovereignty, in passing by some that were most promising, as
well as in fastelling on others that were less so.
II. How David at length was pitched upon. He was the
i youngest of all the sons of Jesse ; his name signifies beloved,
for he was a type of the beloved Son. Observe,
1. How he was now employed. . He was in the fields, keep-
ing the sheep, (v. 11.) and was left there, though there was a
sacrifice and a feast at his father's house. The youngest are
commonly the fondlings of the family, but, it should seem,
David was least set by of all the sons of Jesse ; either they
did not discern, or did not duly value, the excellent spirit he
was of. Many a great genius lies buried in obscurity and
contempt ; and God often exalts those whom men despise,
and gives abundant honour to that part which lacked. The son
of David was he whom men despised, the stone which the
builders refused, and yet has a name above every name. David
was taken from following the ewes, to feed Jacob, (Ps. lxxviii.
71.) as Moses from keeping the flock of Jethro: an instance
of his humility and industry, both which God delights to put
honour upon. We should think a military life, but God saw
a pastoral life, (which gives advantage for contemplation and
communion with heaven,) the best preparative for kingly
power, at least, for those graces of the Spirit, which are
necessary to the due discharge of that trust which attends it.
David was keeping sheep, though it was a time of sacrifice;
for there is mercy that takes place of sacrifice.
2. How earnest Samuel was to have him sent for. “We
will not sit down to meat” (perhaps it was not the feast upon
the sacrifice, but a common meal) “till he come hither; for
if all the rest be rejected, this must be he.” He that was
designed not to sit at table at all, is now stayed for as the prin-
cipal guest. If God will exalt them of low degree, who can
hinder 3 -
3. What appearance he made when he did come. No
notice is taken of his clothing ; no doubt, that was according
to his employment, mean and coarse, as shepherds' coats
commonly are, and he did not change his clothes as Joseph
did ; (Gen. xli. 14.) but he had a very honest look, not
Stately, as Saul’s, but sweet and lovely, he was ruddy, of a
beautiful countenance, and goodly to look to, (v. 12.) that is,
he had a clear complexion, a j eye, and a lovely face ; the
features extraordinary, and something in his looks that was
Though he was so far from using any art to
his aspect, gave manifest indications of an amiable temper
and disposition of mind. Perhaps his modest blush, when he
was brought before Sarnuel, and received by him with sur-
prising respect, made him look much the handsomer.
4. The anointing of him. The Lord told Samuel, in his
ear, (as he had done, ch. ix. 15.) that this was he whom he
must anoint, v. 12. Samuel objects not to the meanness of
his education, his youth, or the little respect he had in his
own family, but, in obedience to the divine command, took
his horn of oil, and amointed him, (v. 13.) signifying thereby,
(1.) A divine designation to the government, after the
death of Saul, of which hereby he gave him a full assurance.
Not that he was at present invested with the royal power, but
it was entailed upon him, to come to him in due time.
A divine communication of gifts and graces, to fit him for the
government, and make him a type of him who was to be the
Messiah, the anointed One, who received the Spirit, not by
measure, but without measure. He is said to be anointed in
the midst of his brethren, who yet, possibly, did not under-
stand it as a designation to the government, and therefore did
not envy David, as Joseph’s brethren did him ; because they
saw no further marks of dignity put upon him, no, not so
much as a coat of divers colours. But Bishop Patrick reads
it, He anointed him from the midst of his brethren, that is, he
singled him out from the rest, and privately anointed him, but
with a charge to keep his own counsel, and not to let his own
brethren know it, as by what we find, (ch. xvii. 28.) it should
seem, Eliab did not. It is computed that David was now about
twenty years old ; if so, his troubles by Saul lasted ten years,
for he was thirty years old when Saul died. Dr. Lightfoot
reckons him to be about twenty-five, and that his troubles
lasted but five years.
- 729
BEFORE CHRIST, 1065.
David plays before Saul.
I. SAMUEL, XVI.
5. The happy effects of this anointing, the Spirit of the
(lord came unon David from that day forward, v. 13. ...The
anointing nim was not an empty ceremony, but a divine
power went along with that instituted sign, and he found
himself inwardly advanced in wisdom and courage, and con-
cern for the public, with all the qualifications of a prince,
though not at all advanced in his outward circumstances.
This would abundantly satisfy him that his election was of
God. The best evidence of our being predestinated to the
kingdom of glory, is, our being sealed with the Spirit of pro-
mise, and our experience of a work of , grace in our hearts.
Some think that his courage, by which he slew the lion and
the bear, and his extraordinary skill in music, were the effects
and evidences of the Spirit's coming upon him. However,
this made him the sweet psalmist of Usrael, 2 Samuel xxiii. 1.
Samuel, having, done this, went to Ramah in safety, and we
never read of him again but once, (ch. xix. 18.) till we read
of his death ; now he retired to die in peace, since his eyes
had seen the salvation, even the sceptre brought into the tribe
of Judah. -
14 But the Spirit of the Lo RD departed from Saul,
and an evil spirit from the Lo R1 troubled him. 15
And Saul’s servants said unto him, Behold now, an
evil spirit from God troubleth thee. 16 Let our lord
now command thy servants, which are before thee, to
seek out a man who is a cunning player on an harp :
and it shall come to pass, when the evil spirit from
God is upon thee, that he shall play with his hand,
and thou shalt be well. 17 And Saul said unto his
servants, Provide me now a man that can play well,
and bring him to me. 18 Then answered one of the
servants, and said, Behold, I have seen a son of
Jesse the Beth-lehemite, that is cunning in playing,
and a mighty valiant man, and a man of war, and
prudent in matters, and a comely person, and the
LoRD is with him. Y9 Wherefore Saul sent mes–
sengers unto Jesse, and said, Send me David thy
son, which is with the sheep. 20 And Jesse took
an ass laden with bread, and a bottle of wine, and a
kid, and sent them by David his son, unto Saul.
21 And David came to Saul, and stood before him :
and he loved him greatly ; and he became his ar-
Tmour-bearer. 22 And Saul sent to Jesse, saying,
Let David, I pray thee, stand before me; for he
hath found favour in my sight. 23 And it came to
pass, when the evil spirit from God was upon Saul,
that David took an harp, and played with his hand:
so Saul was refreshed, and was well, and the evil
Spirit departed from him. -
We have here Saul falling, and David rising.
I. Here is Saul made a terror to himself; (v. 14.) The Spi-
rit of the Lord º from him. He having forsaken God
and his duty, God, in a way of righteous judgment, withdrew
from him those assistances of the good Spirit with which he
was directed, animated, and encouraged in his government
and wars. He lost all his good qualities. This was the effect
of his rejecting God, and an evidence of his being rejected by
him. Now God took his mercy from Saul, (as it is expressed,
2 Sam. vii. 15.) for when the Spirit of the Lord departs from
sus, all good goes. When men grieve and quench the Spirit,
by wilful sin, he departs, and will not always strive. The
consequence of this was, that an evil spirit from God troubled
Jim. They that drive the good Spirit away from them, do of
Course become a prey to the evil spirit. If God and his grace
do not rule us, sin and Satan will have possession of us.
The Devil, by the divine permission, troubled and terrified
Saul, by means of the corrupt humours of his body, and pas-
isions of his mind. He grew fretful, and peevish, and discon-
tented; timorous and suspicious, ever and anon starting and
trembling ; he was sometimes, says Josephus, as if he had
been choaked or strangled, and a perfect demoniac by fits.
This made him unfit for business, precipitate in his counsels,
the contempt of his enemies, and a burden to all about him.
II. Here is David made a physician to Saul, and by that
means brought to court; a physician that helped him against
the worst of diseases, when none else could. David was
Hewly anointed privately to the kingdom ; it would be of use
to him to go to court, and see the world: it is here brought
about for him, without any contrivance of his own or his
turbed and saddened.
friends. Note, Those whom God designs for any service, his
providence shall concur with his grace to prepare and qualify
for it.
Saul is distempered ; his servants have the honesty and
courage to tell him what his distemper was ; (v. 15.) An evil
spirit, not by chance, but from God, and his providence,
troubleth thee. Now,
. 1. The means they all advise him to for his relief, was,
music ; (v. 16.) “Let us have a cunning player on the harp
to attend thee.” How much better friends had they been to
him, if they had advised him, since the evil spirit was from
the Lord, to give all diligence to make his peace with God by
true repentance, to send for Samuel to pray with him, and to
intercede with God for him ; then might he not only isave had
some present relief, but the good spirit would have returned
to him. But their project is to make him merry, and so cure
him. Many whose consciences are convinced and startled,
are for ever ruined by such methods as these, which drown al
care of the soul in the delights of sense. Yet Saul’s servants
did not amiss to send for music, as a help to cheer up the spi-
rits, if they had but withal sent for a prophet to give him good
counsel. And (as Bishop Hall observes) it was well they did
not send for a witch or diviner, by his enchantments to cast
out the evil spirit, which has been the abominable wicked
practice of some that have worn the Christian name, who con-
sult the Devil in their distresses, and make hell their refuge.
It will be no less than a miracle of divine grace, if those who
thus agree with Satan, ever break off from him again.
2. One of his servants recommended David to him, as a fit
person to be employed in the use of these means, little ima-
gining that he was the man whom Samuel meant, when he
told Saul, a neighbour of his, better than he, should have the
kingdom, ch. xv. 28. It is a very high character which this
servant of Saul here gives of David, (v. 18.) that he was not
only fit for his purpose as a comely person, and cunning in
playing, but a man of courage and conduct, a mighty valiant
man, and prudent in matters, fit to be further preferred, and
(which crowned his character) the Lord is with him. By this
it appears, that though David, after he was anointed, returned
to his country business, and there remained on his head no
marks of the oil, so careful was he to keep that secret, yet the
workings of the Spirit signified by the oil, could not be hid,
but made him shine in obscurity, so that all his neighbours
observed with wonder the great improvements of his mind
on a sudden. David, even in his shepherd’s garb, is become
an oracle, a champion, and every thing that is great. His
fame reached the court soon, for Saul was inquisitive after
such young men, ch. xiv. 52. When the Spirit of God comes
upon a man, he will make his face to shine.
3. David is hereupon sent for to court. And it seems,
(1.) His father was very willing to part with him, sent him
very readily, and a present with him to Saul ; (v. 20.) the
present was, according to the usage of those times, bread and
wine, (compare ch. x. 3, 4.) therefore acceptable, because
expressive of the homage and allegiance of him that sent it.
Probably, Jesse, who knew what his son David was designed
for, was aware that Providence was herein fitting him for it,
and therefore he would not force Providence by sending him
to court uncalled, yet he followed Providence very cheerfully,
when he saw it plainly putting him into the way of prefer-
ment. Some suggest, that when Jesse received that message,
Send me David thy son, he began to be afraid that Saul had
got some intimation of his being anointed, and sent for him
to do him a mischief, and therefore Jesse sent a present to
pacify him ; but it is probable, that the person, whoever, he
was, that brought the message, gave him an account on what
design he was sent for.
(2.) Saul became very kind to him, (v. 21.) loved him
greatly, and designed to make him his armour-bearer, and
(contrary to the manner of the king, ch. viii. 11.) asked his
father's leave to keep him in his service, (v. 22.) Let David,
I pray thee, stand before me. And good reason he had to re-
spect him, for he did him a great deal of service with his
music, v. 23. His instrumental music with his harp is the
only kind mentioned, but it should seem by the account
Josephus gives of it, that he added vocal music to it, and sung
hymns, probably divine hymns, songs of praise, to his harp.
David’s music was Saul’s physic. [1..] Music has a natural
tendency to compose and exhilarate the mind, when it is dis-
Elisha used it for the calming of his
spirits, 2 Kings iii. 15. On some it has a greater influence
and effect than on others, and, probably, Saul was one of
those. Not that it charmed the evil spirit, but it made his
spirit sedate, and allayed those tumults of the animal spirits
by which the Devil had advantage against him. The bearn
73C
BEFoRE CHRIST, 1065.
Goliath defies the Israelites.
I. SAMUEL, XVII.
Q-
of the sun (it is the learned Bochart’s comparison) cannot be
cut with a sword, quenched with water, or blown out with
wind, but, by closing the window-shutters, they may be kept
rut of the chamber. Music cannot work upon the Devil, but
it may shut up the passages by which he had access to the
mind. [2.] David’s music was extraordinary, and in mercy
to him, that he might gain a reputation at court, as one that
had the Lord with him. God made his performance in music
more success:ºi, in this case, than that of others would have
Besi. Sa... found, even after be nao conceived an enmity to
Javid, that no one else could do him the same service, (ch.
xix. 9, 19.) which was a great aggravation of his outrage
against nim. Åt is pitv that music, which may be so ser-
viceable to the good temper of the mind, should ever be
abused by any to the support of vanity and luxury, and made
an occasion of drawing the heart away from God and serious
things: if that be to any the effect of it, it drives away the
good Spirit, not the evil spirit.
CHAP. XVII.
I?avid is the man whom God now delights to honour, for he is a man after
his own heart. . We read in the foregoing chapter. how, after, he was
anointed, Providence made him famous in the court; uſe read in this
chapter, how Providence made him much more famous in the camp, and,
by both, not only marked him for a great man, but fitted him for the
throne to which he was designated. In the court he was only Saul's
physician, but in the camp. Israel's champion ; there he fairly fought,
and, beat Goliath of Gath. In the story observe, I. What a figure
Goliath made, and how daringly he challenged the armies of Israel, v. 1
T. II. II. What a mean figure David made, when Providence brought
ſhim to the army, v. 12—30. III. The unparalleled bravery wherewith
David undertook to encounter this Philistine, v. 31–39. IP. The pious
resolution with which he attacked him, v.40—47. P. The glorious victory
Aé obtained over him with a sling and a stone, and the advantage which
the Israelites thereby gained against the Philistines, v. 48–54. *
The great notice which was hereupon taken of David at court, v. 55
A. OW the Philistines gathered together their
armies to battle, and were gathered together
at Shochoh, which belongeth to Judah, and pitched
between Shochoh and Azekah, in Ephes-dammim.
2 And Saul and the men of Israel were gathered
together, and pitched by the valley of Elah, and set
the battle in array against the Philistines. 3 And
the Philistines stood on a mountain on the one side,
and Israel stood on a mountain on the other side :
and there was a valley between them. 4 And there
went out a champion out of the camp of the Philis-
tines, named Goliath, of Gath, whose height was six
cubits and a span 5 And he had an helmet of brass
upon his head, and he was armed with a coat of mail ;
and the weight of the coat was five thousand shekels
of brass. 6 And he had greaves of brass upon his
legs, and a target of brass between his shoulders.
7 And the staff of his spear was like a weaver’s
beam, and his spear’s head weighed six hundred
shekels of iron : and one bearing a shield went be-
fore him. 8 And he stood and cried unto the armies
of Israel, and said unto them, Why are ye come out
to set your battle in array ? Am not I a Philistine,
and ye servants to Saul; choose you a man for you,
and let him come down to me. 9 If he be able to
fight with me, and to kill me, then will we be your
Servants: but if I prevail against him, and kill him,
then shall ye be our servants, and serve us. 10
And the Philistine said, I defy the armies of Israel
this day: give me a man, that we may fight together.
11 When Saul and all Israel heard those words
º !. Philistine, they were dismayed and greatly
afrald.
It was not long ago that the Philistines were soundly beat-
en, and put to the worse, before Israel, and would have been
totally routed, if Saul’s rashness had not prevented; but here
we have them making head again. Observe,
I. How they defied Israel with their armies, v. 1. They made
a descent upon the Israelites’ country, and possessed them-
selves, as it should seem, of some part of it, for they encamped
in a place which belongeth to Judah. Israel's ground had
never been footing for Philistine armies, if Israel had been
faithful to their God. . The Philistines (it is probable) had
heard that Samuel had falle: out with Saul, and forsaken him,
and no longer assisted and advised him, and that Saul way
grown melancholy, and unfit for business, and this encouraged
them to make this attempt for the retrieving of the credit they
had lately lost. The enemies of the church are watchful to
take all advantages, and they never have greater advantages,
than when her protectors have provoked God’s Spirit and pro-
phets to leave them. Saul mustered his forces, and faced
them, v. 2, 3. And here we must take notice, 1. That the
evil spirit, for the present, had left Saul, ch. xvi. 23. David’s
harp having given him some relief, perhaps, the alarms and
affairs of the war prevented the return of the distemper. Bu-
siness is a good antidote against melancholy. Let the mind
have something without to fasten on, and employ itself about,
and it will be less in danger of preying upon itself. God, in
mercy to Israel, suspended the judgment for a while ; for how
distracted must the affairs of the public have been, if, at this
juncture, the prince had been distracted 2. That David,
for the present, was returned to Beth-lehem, and had left the
court, v. 15. When Saul had no further occasion to use him
for the relief of his distemper, though, being anointed, he had
a very good private reason, and, having a grant of the place of
Saul’s armour-bearer, he had a very plausible pretence, to
have continued his attendance, as a retainer to the court, yet
he went home to Beth-lehem, and returned to keep his father's
sheep ; this was a rare instance, in a young man that stood so
fair for preferment, of humility, and affection to his parents.
He knew better than most do, how to come down again after
he had begun to rise, and strangely preferred the retirements
of a pastoral life before all the pleasures and gaieties of the
court. None more fit for honour than he, nor that deserved it
better, and yet none more dead to it. .
II. How they defied Israel with their champion Goliath,
whom they were almost as proud of, as he was of himself,
hoping by him to recover their reputation and dominion. Per-
haps the army of the Israelites was superior in number and
strength to that of the Philistines, which made the Philistines
decline a battle, and stand at bay with them, desiring rather to
put the issue upon a single combat, in which, having such a
champion, they hoped to gain the victory. Now concerning
this champion, observe, -
1. His prodigious size. He was of the sons of Anak, who at
Gath kept their ground in Joshua's time, (Josh. xi. 22.) and
kept a race of giants there, of which Goliath was one, and, it
is probable, one of the largest. He was in height six cubits
and a span, v. 4. The learned Bishop Cumberland has made it
out, that the scripture-cubit was above twenty-one inches,
(above three inches more than our half-yard, ) and a span was
half a cubit, by which computation, Goliath wanted but
eight inches of four yards in height, eleven foot and four
inches. A monstrous stature, and which made him very
formidable, especially if he had strength and spirit propor-
tionable.
2. His armour; art, as well as nature, made him terrible.
He was well furnished with defensive armour, (v. 5, 6.) A
helmet of brass on his head, a coat of mail, made of brass plates
laid over one another, like the scales of a fish ; and because
his legs would lie most within the reach of an ordinary man,
he wore brass boots, and a Harge corselet of brass about his neck.
The coat is said to weigh five thousand shekels and a shekel
was half an ounce avoirdupois. A vast weight for a man to
carry, all the other parts of his armour being proportionable.
But some think it should be translated, not the weight of the
coat, but the value of it, was five thousand shekels; so much
it cost. His offensive weapons were extraordinary, of which
his spear only is here described, v. 7. It was like a weaver’s
beam ; his arm could manage that which an ordinary man
could scarcely heave. His shield only, which was the light-
est of all his accoutrements, was carried before him by his
esquire, probably, for state, for he that was clad in brass,
little needed a shield. • •
3. His challenge. The Philistines having chosen him for
their champion, to save themselves from the hazard of a battle,
he here throws down the gauntlet, and bids defiance to the
armies of Israel, v. 8–10. He came into the valley that lay
between the camps, and his voice, probably, being as much
stronger than other people's, as his arm was, he cried so as to
make them all hear him, Give me a man that we may fight to-
gether. He looks upon himself with admiration, because he
was so much taller and stronger than all about him ; his heart
(says Bishop Hall) nothing but a lump of proud flesh. He
looks upon Israel with disdain, because they had none among,
them of such a monstrous bulk, and defies them to find a man
among them, bold enough to enter the lists with him. (1.9
He upbraids them with their folly in drawing an army to-
gether, “Why are ye come to set the battle in array How
4
Beror E CHRIST, 1060.
David comes into the camp.
I. SAMUEL, XVII.
dare you oppose the mighty Philistines 3’” Or, “Why should
the two armies engage, when the controversy may be sooner
decided, with only the expense of one life, and the hazard of
another ?” (2.) He offers to put the war entirely upon the
issue of the duel he proposes; “If your champion kill me, we
will be your servants; if I kill him, you shall be ours.” This
(says, Bishop Patrick) was only a bravado, for no nation
would be willing thus to venture its all upon the success of
one man, nor is it justifiable; notwithstanding Goliath's
stipulation here, when he was killed, the Philistines did not
stand to his word, nor submit themselves servants to Israel.
When he boasts, I am a Philistine, and you servants to Saul, he
would have it thought a great piece of condescension in him,
who was a chief ruler, to enter the lists with an Israelite ; for
he looked on them as no better than slaves. The Chaldee
paraphrase brings him in, boasting that he was the man that
had killed Hophni and Phinehas, and taken the ark prisoner; ; * º
} &l Cº. Kl Opnni with whom hast thou left those few sheep in the
but that the Philistines had never given him so much as the
command of a regiment in recompense of his services, whereas
Saul had been made king for his services : “Let him there-
fore take up the challenge.”
4. The terror thus struck upon Israel ; (v. 11.) Saul and all
his army were greatly afraid. The people...would not have
been dismayed, but that they observed Saul's courage failed
him ; and it is not to be expected, that if the leader be a
coward, the followers should be bold. We found before,
when the spirit of the Lord came upon Saul, (ch. xi. 6.) none
could be more daring, more forward, to answer the challenge |
of Nahash the Ammonite ; but now that the ºf: of the Lord
was departed from him, even the big looks and big words of a
single Philistine made him change colour. But where was
Jonathan all this while ! Why did not he accept the challenge,
who, in the last war, had so bravely engaged a whole army of
Philistines 2 Doubtless, he felt not himself stirred up of God
to do it, as he did then. As the best, so the bravest men, are no
more than what God makes them. Jonathan must now sit
still, because the honour of engaging Goliath is reserved for
David. In great and good actions, the wind of the Spirit blows
when and where he listeth. Now the pious Israelites lament
their king’s breach with Samuel.
12 Now David was the son of that Ephrathite of
Beth-lehem-judah, whose name was Jesse; and he
had eight sons: and the man went among men for
an old man in the days of Saul. 13 And the three
eldest sons of Jesse went and followed Saul to the
battle : and the names of his three sons that went
to the battle were Eliab the first-born ; and next unto
him, Abinadab ; and the third, Shammah. 14 And
David was the youngest: and the three eldest foll-
Howed Saul. 15 But David went and returned
from Saul to feed his father’s sheep at Beth-lehem.
16 And the Philistine drew near morning and
evening, and presented himself forty days. 17 And
Jesse said unto David his son, Take now for thy
brethren an ephah of this parched corn, and these
ten loaves, and run to the camp to thy brethren :
18 And carry these ten cheeses unto the captain of
their thousand, and look how thy brethren fare, and
take their pledge. 19 Now Saul, and they, and all
the men of Israel, were in the valley of Elah, fight-
ing with the Philistines, 20 And David rose up
early in the morning, and left the sheep with a keep-
er, and took, and went, as Jesse had commanded
him : and he came to the trench as the host was
going forth to fight, and shouted for the battle. 21
For Israel and the Philistines had put the battle in
array, army against army. 22 And David left his
carriage in the hand of the keeper of the carriage,
and ran into the army, and came and saluted his
brethren. 23 And as he talked with them, behold,
there came up the champion (the Philistine of Gath,
Goliath by name) out of the armies of the Philis-
tines, and spake according to the same words: and
David heard them. 24 And all the men of Israel,
when they saw the man, fled from him, and were
Søre afraid. 25 And the men of J$fael said, Have
ye seen this mº, that is come up 2 surely to defy
A ty
be done to the man that killeth him.
Israel is he come up : and it shall be, that the man
who killeth him, the king wiłł enrich him with great
riches, and will give him his daughter, and make his
father’s house free in Israel. 26 And David spake
to the men that stood by him, saying, What shall be
done to the man that killeth this Philistine, and
taketh away the reproach from Israel ? for who is
this uncircumcised Philistine, that he should defy
the armies of the living God? 27 And the people
answered him after this manner, saying, So shall it
* 28 And Eliab,
his eldest brother, heard when he spake unto the
men; and Eliab's anger was kindled against David.
and he said, Why camest thou down hither ? and
wilderness 2 I know thy pride, and the naughtiness
of thine heart; for thou art come down that thou
mightest see the battle. 29 And David said, What
have I now done 7 Is there not a cause 7 30 And he
turned from him toward another, and spake after the
same manner : and the people answered him again
after the former manner. -
Forty days the two armies lay encamped facing one another,
each advantageously posted, but neither forward to engage.
Either they were parleying, and treating of an accommoda-
tion, or waiting for recruits ; and perhaps there were frequent
skirmishes between small detached parties. All this while,
twice a day, morning and evening, did the insulting champion.
appear in the field, and repeat his challenge ; his own heart
growing more and more proud for his not being answered,
and the people of Israel more and more timorous; while God
designed hereby to ripen him for destruction, and to make
Israel’s deliverance the more illustrious. All this while,
David is keeping his father’s sheep, but at the end of forty
days, Providence brings him to the field, to win and wear the
laurel, which no other Israelite dares venture for.
We have in these verses, I. The present state of his family,
His father was old, (v. 12.) he went among men for an old maw,
was taken notice of for his great age, above what was usual
at that time, and therefore was excused from public services,
and went not in person to the wars; but sent his sons; he
had the honours paid him that were due to his age, his hoary
head was a crown of glory to him. TXavid’s three elder
brethren, who perhaps envied his place at the court, got their
father to send for him home, and let them go to the camp,
where they hoped to signalize themselves, and eclipse him;
(v. 13, 14.) while David himself was so far from being proud
of the services he had done his prince, or ambitious of further
preferment, that he not only returned from court to the ob-
scurity of his father's house, but to the care, and toil, and (as
it proved, v. 34.) the peril, of keeping his father's, sheep. It
was the praise of this humility, that it came after he had the
honour of a courtier ; and the reward of it, that it came before
the honour of a conqueror ; before honour is humility. Now
he had that opportunity of meditation and prayer, and other
acts of devotion, which fitted him for what he was destined
to, more than all the military exercises of that inglorious camp
could do.
II. The orders his father gave him to go visit his brethren
in the camp. He did not himself ask leave to go, to satisfy his
curiosity, or to gain experience and make. observations ; but
his father sent him on a mean and homely errand, which any
of his servants might have done. He must carry some bread
and cheese to his brethren, ten loaves with some parched corn
for themselves, (v. 17.) and ten cheeses, which, it seems, he
thought too good for them, but might be acceptable as a pre-
sent to their colonel, v. 18. T)avid must-still be the drudge of
the family, though he was to be the greatest ornament of it.
He had not so much as an ass at command, to carry his load,
but must take it on his back, and yet run to the camp. Jesse,
we thought, was privy to his being anointed, and yet industri-
ously kept him thus mean and obscure, probably to hide him
from the eye of suspicion and envy, knowing that he was
anointed to a crown in reversion. He must observe how his
brethren fared, whether they were not reduced to short allow-
ance, now that the encampment continued so long, that, if
need were, he might send them more provisions. And he must
take their pledge, that is, if they had pawned any thing, he
must redeem it ; take notice of their company, so some observe,
whom they associate with, and what sort of life they ièau ;
BEFORE CHRIST, 1060.
H. SAM U ET, XVII. David sent to Israel’s camp.
their evil report, and now he sends him to inquire concerning
their manners. See the care of pious persons about their chil-
dren when they are abroad from them, especially in places of
temptation ; they are solicitous how they conduct themselves,
and particularly what company they keep. Tet children think
of this, and conduct themselves accordingly, remembering
that when they are from under their parents' eye, they are
still under God’s eye. -
III. David’s dutiful obedience to his father's command.
His prudence and care made him be up early, (v. 20.) and
yet not to leave his sheep without a keeper, so faithful was
he in a few things, and therefore the fitter to be made ruler
over many things; and so well had he learnt to obey, before
be pretended to command. God’s providence brought him to
the camp very seasonably, when both sides had set the battle
in array, and, as it should seem, were more likely to come to
an engagement than they had yet been, all the forty days, v.
21. Both sides were now preparing to fight. Jesse little
thought of sending his son to the army, just at that critical
juncture, but the wise God orders the time and all the cir-
cumstances of actions and affairs, so as to serve his designs of
securing the interests of Israel, and advancing the man after
his own heart. Now observe here,
1. How brisk and lively David was, v. 22. . What articles
he brought, he honestly took care of, and left them with those
that had the charge of the bag and baggage ; but though he
had come a long journey with a great load, he ran into the
army, to see what was doing there, and to pay his respects to
his brethren. Seest thou a man thus diligent in his business?
He is in the way of preferment, he shall stand before kings.
2. How bold and daring the Philistine was, v. 23. Now .
that the armies were drawn out into a line of battle, he ap-
peared first to renew his challenge, vainly imagining that he
was in the eager chase of his own glory and triumph, whereas
really he was but courting his own destruction. -
. How timorous and faint-hearted the men of Israel were.
Though they had, for forty days together, been used to his
inaughty looks and threatening language, and, having seen no
execution done by either, might have learned to despise both ;
yet, upon his approach, they fled from him, and were sore afraid,
v. 24. One Philistine could never thus have chased a thou-
sand Israelites, and put ten thousand to flight, unless their
Rock, being treacherously forsaken by them, had justly sold
them, and shut them up, Deut. xxxii. 30.
4. How high Saul bid for a champion. Though he was the
tallest of all the men of Israel, and, if he had not been so,
while he kept close to God, might himself have safely taken
up the gauntlet which this insolent Philistine threw down, yet
the Spirit of the Lord being departed from him, he durst not
do it, nor, press Jonathan to do it: but whoever will do it,
shall have as good preferment as he can give him, v. 25. If
the hope of wealth and honour will prevail with any man to
expose himself so far, it is proclaimed, that the bold adven-
turer, if he come off, shall marry the king's daughter, and
have a good portion with her: but, as it should seem, whether
he come off or no, his father's house shall be free in Israel, from
all toll, tribute, custom, and services to the crown; or shall
be ennobled, and advanced to the peerage. -
5. How much concerned David was to assert the honour of
‘Cod and Israel against the impudent challenges of this cham-
pion. He asked what reward was promised to him that should
slay this Philistine, (v. 26.) though he knew already ; not
because he was ambitious of the honours, but because he would
have it taken notice of, and reported to Saul, how much he
Wesented the indignity hereby done to Israel and Israel’s God.
He might have presumed so far upon his acquaintance and
interest at court, as to have gone himself to Saul to offer his
service ; but his modesty would not let him do that; it was
Qhe of his own rules, before it was one of his son's proverbs,
Put not forth thyself in the presence of the king, and stand not
in the place of great men; (Prov. xxv. 6.) yet his zeal put him
upon that method, which, he hoped, would bring him into
this great engagement. Two considérations, it seems, fired
David with a holy indignation. (1.) That the challenger was
one that was uncircumcised, a stranger to God, and out of
covenant with him. (2.) That the challenged were the armies
of the living God, devoted to him, employed by him and for
him, so that the affronts dome to them, reflected upon the living
God himself, and that he cannot bear. When therefore some
had told him, what was the reward proposed for killing the Phi-
listine, (v. 27.) he asked others, (v. 30.) with the same resent-
ment, which he expected would at length come to Saul’s ear.
6. How he was brow-beaten and discouraged by his elder
brother Eliab, who, taking notice of his forwardness, fell into
mitted, for which I should thus be chidden',
perhaps, David, like Joseph, had formerly brought to his father .
a passion upon it, and gave David very abusive language, v.
28. Consider it,
(1.) As the fruit of Eliab's jealousy. He was the eldest
bröther, and David the youngest, and, perhaps, it had been
customary with him (as it is with too many elder brothers)
to trample upon him, and take every occasion to chide him.
But those who thus exalt themselves over their juniors, may
perhaps live to see themselves, by a righteous providence,
abased, and those whom they are abusive to, exalted. Time
may come when the elder may serve the younger. But Eliab
was now vexed that his younger brother should speak those
bold words against the Philistine which he himself durst not
say. He knew what honour David had had already in the
court, and if he should now get him honour in the camp, (from
which he thought he had found means effectually to seclude
him, v. 15.) the glory of his elder brother would be eclipsed
and stained ; and therefore, (such is the nature of jealousy,)
he would rather that Goliath should triumph over Israel, than
that David should be the man that should triumph over him.
Wrath is cruel, and anger is owtrageous, but who can stand
before envy, especially the envy of a brother, which Jacob,
and Joseph, and David here, experienced the keenness of 7
See Prov. xviii. 19. It is very ill-favoured language that Eliab
here gives him ; not only unjust and unkind, but, at this time,
basely ungrateful ; for David was now sent by his father, as
Joseph by his, on a kind visit to his brethren. Eliab intended,
in what he said, not only to grieve and discourage David him-
self, and quench that noble fire which he perceived glowing in
his breast, but to represent him to those about him as an idle,
proud lad, not fit to be taken notice of. He gives them to
understand that his business was only to keep sheep, and
falsely insinuates that he was a careless, unfaithful shepherd;
though he had left his charge in good hands, (v. 20.) yet he
must tauntingly be asked, With whom hast thou left those few
sheep 2 Though he came down now to the camp in obedience
to his father and kindness to his brethren, and Eliab knew it,
yet this is turned to his reproach ; “Thou art come dowri, not
to do any service, but to gratify thy own curiosity, and only to
look about thee;” and from thence he will infer the pride and
naughtiness of his heart, and pretends to know it as certainly
as if he were in his bosom. David could appeal to God con-
cerning his humility and sincerity, (Ps. xvii. 3; cxxxi. 1.)
and at this time gave proofs of both, and yet could not escapé
this hard character from his own brother. See the folly, ab-
surdity, and wickedness, of a proud and envious passion,
how groundless its jealousies are, how unjust its censures, how
unfair its representations, how bitter its invectives, and how .
indecent its language. God, by his grace, keep us from such
a spirit ! - -
(2.) As a trial of David’s meekness, patience, and con-
stancy; a short trial it was, and he approved himself well in
it : for, [1..] He bore the provocation with admirable temper;
(v. 29.) * What have I now doñé 2 What fault have I com:
Is there not a
cause for my coming to the camp, when my father sent me?
Is there not a cause for my resenting the injury done to Israel's
honour by Goliath's challenge 2 °. He had right and reason
on his side, and knew it, and therefore did not render railing
for railing, but with a soft answer turned away his brother’s
wi'ath. This conquest of his own passion, was, in some re-
spects, more honourable than that of Goliath. He that hath
rule oper his own spirit, is better than the mighty. It was no
time for David to quarrel with his brother, whén the Philis-
times were upon them. The more threatening the church's
enemies are, the more forbearing her friends should be with
one another. º: He broke through the discouragement with
admirable resolution. He would not be driven off from his
thoughts of engaging the Philistine, by the ill will of his bro-
ther. Those that undertake great and public services, must
not think it strange if they be discountenanced and opposed
by those from whom they had reason to expect support and
assistance ; but must humbly go on with their work, in the
face not only of their enemies’ threats, but of their friends’
slights and suspicionis.
31 And when the words were heard which Da-
vid spake, they rehearsed them before Saul; and
he sent for him. 32 And David said to Saul, Let
no man’s heart fail because of him : thy servant will
go and fight with this Philistine. 33 And Saul said
to David, Thou art not able to go against this Phi-
listine to fight with him : for thou art but a youth,
and he a man of war from his youth. 34. And
David said unto Saul, Thy servanţept his father’s
- 33
IBEFORE CHRIST, 1060.
I. SAMUEL, XVII. David prepares to ſº Goliath.
sheep, and there came a lion, and a bear, and took
a lamb out of the flock; 35 And I went out after
him, and smote him, and delivered it out of his
mouth : and when he arose against me, I caught
him by his beard, and smote him, and slew him.
36 Thy servant slew both the lion and the bear;
and this uncircumcised Philistine shall be as one of
them, seeing he hath defied the armies of the living
God. 37 David said, moreover, The Lo RD that
delivered me out of the paw of the lion, and out
of the paw of the bear, he will deliver me out of
the hand of this Philistine. And Saul said unto
David, Go, and the Lo RD be with thee. 38 And
Saul armed David with his armour, and he put an
helmet of brass upon his head ; also he armed him
with a coat of mail. 39 And David girded his
Sword upon his armour, and he assayed to go ; for
he had not proved it. And David said unto Saul,
I cannot go with these ; for I have not proved them.
And David put them off him. -
David is at length presented to Saul for his champion,
(v. 31.) and he bravely undertakes to fight the Philistine ;
(v. 32.) Let no man’s heart fail because of him : it would have
reflected too much upon the valour of his prince, if he had
said, Let not thy heart fail ; therefore he speaks generally,
Let no man’s heart fail. A little shepherd, come but this
morning from keeping sheep, has more courage than all the
mighty men of Israel, and encourages them. Thus does God
often send good words to his Israel, and do great things for
them, by the weak and foolish things of the world. David
only desires a commission from Saul to go and fight with the
Philistine, but says nothing to him of the reward he had pro-
posed, because that was not the thing he was ambitious of,
but only the honour of serving God and his country : nor
would he seem to question Saul’s generosity.
Two things David had to do with Saul ;
I. To get clear of the objection Saal made against his un-
dertaking. “Alas,” says Saul, “thou hast a good heart to
it, but art by no means an equal match for this Philistine : to
engage with him, is to throw away a life which may better be
reserved fo, more agreeable services: thou art but a youth,
rash and inconsiderate, weak and unversed in arms; he is a
man that has the head and hands of a man, a man of war,
trained up and inured to it from his youth, (v. 33.) and how
canst thou expect but that he will be too hard for thee?”
David, as he had answered his brother's passion with meek-
ness, so he answered Saul’s fear with faith, and gives a reason
of the hope which was in him, that he should conquer the
Philistine to the satisfaction of Saul. We have reason to fear
that Saul had no great acquaintance with, or regard to, the
word of God, and therefore David, in reasoning with him,
fetched not his arguments and encouragements from thence,
how much soever he had an eye to that in his own mind: but
he argues from experience ; though he was but a youth, and
never in the wars, yet perhaps he had done as much as the
killing of Goliath came to ; for he had, by divine assistance,
Spirit enough to encounter, and strength enough to subdue,
a lion once, and another time a bear, that robbed him of his
lambs : (v. 34–36.) to these he compares this uncircumcised
Philistine ; looks upon him to be as much a ravenous beast
as either of them, and therefore doubts not but to deal as
easily with him ; and hereby gives Saul to understand, that
he was not so unexperienced in hazardous combats as he took
him to be. -
1. He tells his story like a man of spirit; he is not ashamed
to own that he kept his father's sheep, which his brother had
just now upbraided him with ; so far is he from concealing
it, that from his employment as a shepherd, he fetches the
experience that now animated him. But he lets those about
him know that he was no ordinary shepherd. Whatever our
profession or calling is, be it ever so mean, we should labour
to excel in it, and do the business of it in the best manner.
When David kept sheep, (1.) He approved himself very
careful and tender of his flock, though it was not his own,
but his father's. He could not see a lamb in distress but he
would venture his life to rescue it. This temper made him fit
to be a king, to whom the lives of the subjects should be dear,
and their blood precious, (Ps. lxxii. 14.) and fit to be a type
of Christ, the good Shepherd, who gathers the lambs in his
arms, and carries # in his bosom, (Isa. xl. 11.) and who not
onky ventured, but laid down, his life for the sheep. , Thus too
was David fit to be an example to ministers, with the utmost
care and diligence to watch for souls, that they be not a prey
to the roaring lion. (2.) He approved himself very bold and
brave in the defence of his flock. This was that which he was
now concerned to give proof of, and better evidence could not
be demanded than this; , “Thy servant not only rescued the
lambs, but, to revenge the injury, slew both the lion and the
bear.” *
2. He applies his story like a man of faith. He owns,
(v. 37.) it was the Lord that delivered him from the lion and
the bear ; to him he gives the praise of that great achievement,
and from thence he infers, He will deliver me out of the hand
of this Philistine. “The lion and the bear were enemies only
to me and my sheep, and it was in defence of my own interest
that I attacked them ; but this Philistine is an enemy to God
and Israel, defies the armies of the living God, and it is for
their honour that I attack him.” Note, (1.) Our experiences
ought to be improved by us, as our encouragements to trust
in God, and venture in the way of duty. He that has deliver-
ed, does and will. (2.) By the care which common Provi-
dence takes of the inferior creatures, and the protection they
are under, we may be encouraged to depend upon that special
Providence which surrounds the Israel of God. He that sets
bounds to the waves of the sea and the rage of wild beasts,
can and will restrain the wrath of wicked men. St. Paul
seems to allude to this of David ; (2 Tim. iv. 17, 18.) “F
was delivered out of the mouth of the lion, and therefore, I
trust, the Lord shall deliver me.” And perhaps David here
thought of the story of Samson, and encouraged himself with
it ; for his slaying of a lion was a happy presage of his many
illustrious victories over the Philistines in single combat. -
Thus David took off Saul’s objection against his undertak-
ing, and gained a commission to fight the Philistine, with
which Saul gave him a hearty good wish ; since he would not
venture himself, he prayed for him that would, Go, and the
Lord be with thee. A good word, if it was not spoken cus-
tomarily and in a formal manner, as too often it is.
II. But David has somewhat to do likewise, to get clear of
the armour wherewith Saul would, by all means, have him
dressed up, when he went upon this great action ; (v. 38.) He
armed David with his armour; not that which he wore him-
self, the disproportion of his stature would not admit that,
but some that he kept in his armoury; little thinking that he
on whom he now put his helmet and coat of mail, must short-
ly inherit his crown and robe. David being not yet resolved
which way to attack his enemy, girded on his sword, not
knowing, as yet, but he should have occasion to make use of
it ; but he found the armour would but incumber him, and
would be rather his burthen than his defence, and therefore he
desires leave of Saul to put them off again ; I cannot go with
these, for I have not proved them, that is, “I have never been
accustomed to such accoutrements as these.” We may sup-
pose Saul’s armour to be very fine and very firm ; but what
good would it do David, if it were not fit, or if he knew not
how to manage himself in it ! Those that aim at things above
their education and usage, and covet the attire and armour of
princes, forget that that is the best for us, which we are fit for
and accustomed to ; if we had our desire, we should wish to
be in our own coat again, and should say, “We cannot go
with these ;” we had therefore better go without them.
40 And he took his staff in his hand, and chose
him five smooth stones out of the brook, and put
them in a shepherd’s bag which he had, even in a
scrip ; and his sling was in his hand : and he drew
near to the Philistine. 41 And the Philistine came
on, and drew near unto David, and the man that
bare the shield went before him. 42 And when the
Philistine looked about and saw David, he disdain-
ed him : for he was but a youth, and ruddy, and of
a fair countenance. 43 And the Philistine said
unto David, Am I a dog, that thou comest to me
with staves 2 And the Philistine cursed David by
his gods. 44 And the Philistine said to David,
Come to me, and I will give thy flesh unto the
fowls of the air, and to the beasts of the field. 45
Then said David to the Philistine, Thou comest to
me with a sword, and with a spear, and with a
shield ; but I come to thee in the name of the LORD
of hosts, the God of the armies of Israel, whom thou
TłEFor E CHRIST, 1060.
David slays Goliath.
I. SAMUEL XVII.
sº-
uast defied. 46 This day will the Lo RD deliver thee
into mine hand; and I will smite thee, and take
thine head from thee; and I will give the carcases of
the host of the Philistines this day unto the fowls of the
air, and to the wild beasts of the earth; that all the
earth may know that there is a God in Israel. 47
And all this assembly shall know that the LORD Saveth
not with sword and spear: for the battle is the
LoRD’s, and he will give you into our hands.
We are now coming near this famous combat, and have in
these verses the preparations and remonstrances made on both
sides.
I. The preparations made on both sides for the encounter.
The Philistine was already fixed, as he had been daily for the
last forty days; well might he go with his armour, for he had
sufficiently proved it. Only we are told, (v. 41.) that he came
on and drew near ; a signal, it is likely, being given that his
challenge was accepted, and, as if he distrusted his helmet and
coat of mail, a man went before him, carrying his shield ; for
his own hands are full with his sword and spear, v. 45. But
what arms and ammunition is David furnished with ? Truly
none but what he brought with him as a shepherd; no breast-
i. or corselet, but his plain shepherd’s coat ; no spear,
ut his staff; no sword or bow, but his sling ; no quiver, but
his scrip; nor any arrows, but, instead of them, five smooth
stones picked out of the brook, v. 40. By this it appeared
that his confidence was purely in the power of God, and not
in any sufficiency of his own ; and that, now at length, he who
put it into his heart to fight the Philistine, put it into his head
with what weapons to do it.
II. The conference which precedes the encounter. In
which observe,
l. How very proud Goliath was. (1.) With what scorn he
looked upon his adversary, v. 42. He looked about, expect-
ing to meet some tall strong man ; but when he saw what a
mead figure he made, with whom he was to engage, he dis-
gained him, thought it below him to enter the lists with him,
fealing that the contemptibleness of the champion he con-
tended with would lessen the glory of his victory. He took
notice of his person, that he was but a youth, not come to his
strength, ruddy and of a fair countenance, fitter to accompany
the virgins of Israel in their dances, (if mixed dancing was
then in use,) than to lead on the men of Israel in their battles.
He took notice of his array with great indignation; (v. 43.)
‘Am I a dog, that thow comest to me with staves 2 Dost thou
think to beat me as easily as thou dost thy shepherd's dog?”
(2.) With what confidence he presumed upon his success.
He cursed David by his gods, imprecating the impotent ven-
geance of his idols against him, thinking those fireballs thrown
about him would secure him success: and therefore, in con-
fidence of that, he darts his menaces, as if threatening words
would kill ; (v. 44.) “Come to me, and I will give thy flesh
to the fouls of the air ; it will be a tender and delicaté feast
º them.” Thus the security and presumption of fools destroy
them.
2. How very plous David was. His speech savours nothing
of ostentation, but God is all in all in it, v. 45–47.
(1.) He derives his authority from God. “I come to thee,
by warrant and commission from heaven, in the name of the
Lord, who has called me to, and anointed me for, this under-
taking; who, by his universal providence, is the Lord of hosts,
of all hosts; and therefore has power to do what he pleases;
and, by the special grace of his covenant, is the God of the
armies of Israel, and therefore has engaged, and will employ,
his power for their protection, and against thee who hast
impiously defied them.” The name of God David relied on,
as Goliath did on his sword and spear. See Ps. xx. 7; cx+ .
3 * * *
(2.) He depends for success upon God, v.46. David speaks
With as much assurance as Goliath had done, but upon better
ground : it is his faith that says, “ This day will the Lord
deliver thee into my hand; and not only thy carcass, but the
garçasses of the hosts of the Philistines, shall be given to the
birds and beasts of prey.”
(3.). He devotes the praise and glory of all to God. He did
not, like Goliath, seek his own honour, but the honour of
God ; not doubting but by the success of this action, [1]
All the world should be made to know that there is a God,
and that the God of Israel is the one only living and true God,
and all other pretended deities are vanity and a lie. . [2.j
All Israel, (whom he calls not this army, but this assembly, or
church, because they were now religiously attending the
&oiºgs of their God and King, as they used to do in the
sanctuary, ) all Israel shall know that the Lord saveth not with
sword and spear, (v. 47.) but can, when he pleases, save
without either, and against both, Ps. xlvi. 9. T)avid addresses
himself to this combat rather as a priest that was going to
offer a sacrifice to the justice of God, than as a soldier tha
was going to engage an enemy of his country. -
48 And it came to pass, when the Philistine arose,
and came and drew nigh to meet David, that David
hasted, and ran toward the army to meet the Phi-
listine. 49 And David put his hand in his bag,
and took thence a stone, and slang it, and Smote
the Philistine in his forehead, that the Stone sunk
into his forehead ; and he fell upon his face to the
earth. 50 So David prevailed over the Philistine
with a sling and with a stone, and Smote the Phi-
listine, and slew him ; but there was no sword in
the hand of David, 51. Therefore David ran, and
stood upon the Philistine, and took his sword, and
drew it out of the sheath thereof, and slew him, and
cut off his head there with. And when the Philis-
tines saw their champion was dead, they fled. 52
And the men of Israel and of Judah arose, and
shouted, and pursued the Philistines, until thou come
to the valley, and to the gates of Ekron ; and the
wounded of the Philistines fell down by the way
to Shaaraim, even unto Gath, and unto Ekron. 53.
And the children of Israel returned from chasing
after the Philistines, and they spoiled their tents.
54 And David took the head of the Philistine, and
brought it to Jerusalem : but he put his armour
in his tent. 55 And when Saul saw David go forth
against the Philistine, he said unto Abner, the
captain of the host, Abner, whose son is this youth ?
And Abner said, As thy soul liveth, O king, I can-
not tell. 56 And the king said, Inquire thou whose
son the stripling is. 57 And as David returned
from the slaughter of the Philistine, Abner took him,
and brought him before Saul, with the head of the
Philistine in his hand. 58 And Saul said to him,
Whose son art thou, thow young man 2 And David an-
'swered, I am the son of thy servant Jesse the Beth-
lehemite.
Here is, 1. The engagement between the two champions, v.
48. To this engagement, (1.) The Philistine advanced with
a great deal of state and gravity : if he must encounter a
pigmy, yet it shall be with the magnificence of a giant and a
grandee. This is intimated in the manner of expression. He
arose, and came, and drew nigh, like a stalking mountain,
overlaid with brass and iron, to meet David. (2.) David ad-
vanced with no less activity and cheerfulness, as one that
aimed more to do execution, than to make a figure ; he hasted,
and ran, being lightly clad, to meet the Philistine. We may
imagine with what tenderness and compassion the Israelites.
saw such a pleasing youth as this, throwing himself into
the mouth of destruction ; but he knew whom he had believed,
and for whom he acted.
2. The fall of Goliath in this engagement. He was in no
haste, because in no fear, but confident that he should soon
at one stroke cleave his adversary’s head : but while he was
preparing to do it solemnly, David did his business effectu-
ally, without any parade ; he slang a stone which hit him in
the forehead, and, in the twinkling of an eye, fetched him to
the ground, v. 49. He knew there were famous slingers in
Israel, (Judg. xx. 16.) yet was either so forgetful or presump-
tuous, as to go with the beaver of his helmet open, and thi-
ther, to the only part left exposed, not so much David’s art,
as God’s providence, directed the stone, and brought it with
such force that it sunk into his head, notwithstanding the im-
pudence with which his forehead was brazened. See how
frail and uncertain life is, even then when it thinks itself best
fortified, and how quickly, how easily, and with how small a
matter, the passage may be opened for life to go out and death
to enter. Goliath himself has not power over the spirit to retain
the spirit, Eccl. viii. 8. Let not the strong man glory in his
strength, nor the armed man in his armour. See how God
resists the proud, and pours contempt upon those that bid.
defiance to him and his people. Nonºer hardened k .
4.
\
BEForf. CHRIST, 1060.
I. SAMUEL, XVIII. Jonathan's covenant with David.
heart against God, and prospered. One of the rabbins thinks,
that when Goliath said to David, Come, and I will give thy
flesh to the fouls of the air, he drew up his head so hastily, that
his helmet fell off, and so left his broad forehead a fair mark
for David. To complete the execution, he drew Goliath’s
own sword, a two-handed weapon for David, and with it cut
off his head, v. 51. What need had David to take a sword of
his own 3 His enemy’s sword shall serve his purpose, when he
has occasion for one. God is greatly glorified, when his proud
enemies are cut off with their own sword, and he makes their
own tongues to fall upon them, Ps. lxiv. 8. David’s victory over
Goliath was typical of the triumphs of the Son of David over
Satan and all the powers of darkness, whom he spoiled, and
nade a show of them openly ; (Col. ii. 15.) and we through him
are more than conquerors.
3. The defeat of the Philistines' army hereupon. They re-
lied wholly upon the strength of their champion, and therefore,
when they saw him slain, they did not, as Goliath, had offered,
throw down their arms and surrender themselves servants to
Israel, (v. 9.) but took to flight, being wholly dispirited, and
thinking it to no purpose to oppose one before whom such a
mighty man was fallen : they fled, (v. 51.) and this put life
into the Israelites; they shouted and pursued them, v. 52.
(David, it is probable, leading them on in the pursuit,) even
to the gates of their own cities. In their return from the
chase, they seized all their baggage, plundered their tents, (v.
53.) and enriched themselves with the spoil. . . .
4. David’s disposal of his trophies, v. 54. He brought the
head of the Philistine to Jerusalem, to be a terror to the Jebu-
sites, who held the strong-hold of Zion : it is probable that he
carried it in triumph to other cities; his armour he laid up in
his tent ; only the sword was preserved behind the ephod in the
tabernacle, as consecrated to God, and a memorial of the vic-
tory to his honour, ch. xxi. 9. . . * -
5. The notice that was taken of David. Though he had
been at court formerly, yet, having been for some time absent,
(v. 15.) Saul had forgotten him, being melancholy and mind-
less, and little thinking that his musician should have spirit
enough to be his champion ; and therefore, as if he had never
seen him before, he asked whose son he was. Abner was a
stranger to him, but brought him to Saul himself; (v. 57.) and
he gave a modest account of himself, v. 58. And now he
was introduced to the court with much greater advantages
than before ; in which he owned God’s hand performing all
things for him. * ——- sº
CHAP. XVIII.
In the course of the foregoing chapter we left David in triumph ; now in
this chapter we have, I. The improvement of his triumphs ; he soon be
came, T. Saul's constant attendant, v. 2. 2. Jonathan's covenant-
Jºiend, v.1, 3, 4. 3. The darling of his country, v. 5, 7, 16. II. The
allays of his triumphs. This is the vanity that accompanies even a right
alſo k, that for it a man is envied, Eccl., iv. 4. . So, David was by
Saul. 1. He hated him, and sought to kill him himself, v. 8–11. , 2.
He feared him, and contrived how he might have some mischief done
Aim, v., 12–17. . Proposed. to marry his daughter to him ; but, (1.)
Cheated him of the eldest to provoke him, (v. 19.) and, (2) gave him thé |
govnger, upon conditions which would endanger his life, v. 20–25.
But David performed his conditions bravăly, (v. 26, 27.) and grew to
&e more and more esteemed, v. 28–30. Still David is rising, but (as all
that aim at the crown of life must expect) he had a great deal of diffi-
culty and opposition to grapple with. +
1 A ND it came to pass, when he had made an
-- i end of speaking unto Saul, that the soul of
Jonathan was knit with the soul of David ; and
Jonathan loved him as his own soul. 2 And Saul
took him that day, and would let him go no more
home to his father’s house. 3 Then Jonathan and
3David made a covenant, because he loved him as
his own soul. 4. And Jenathan stripped himself of
the robe that was upon him, and gave it to David,
and his garments, even to his sword, and to his bow,
and to his girdle. 5. And David went out whither-
soever Saul sent him, and behaved himself wisely:
and Saul set him over the men of war; and he was
accepted in the sight of all the people, and also in
the sight of Saul’s servants.
T)avid was anointed to the crown, to take it out of Saul's
hand, and over Jonathan’s head ; and yet here we find,
I. That Saul, who was now in possession of the crown, re- |
posed a confidence in him, God so ordering it, that he might
by his preferment at court be prepared for future service. Săul
ãow took him home with him, and would not suffer him to re-
turn agáin to biºrement, v. 2. And David having sig-
nălized himself above the men of war, in taking up the chal-
lenge which they declined, Sawl set him over the men of war;
(v. 5.) not that he made him general, Abner was i. that
post, but perhaps captain of the life-guard ; or, though he was
youngest, he ordered him to havé the precedeñéy, in recomi-
pence of his great services. He employed him in the affairs of
government; and David went out whithersoever Saul sent
him, showing himself as dutiful as he was bold and courage-
ous. Those that hope to rule, must first learn to obey. He
had approved himself a dutiful son to Jesse his father, and
now a dutiful servant to Saul his master : those that àrè good
in one relation, it is to be hoped will be so in another.
II. That Jonathan, who was heir to the crown, entered into
covenant with him : God so ordering it, that David's way
might be the clearer, when his rival was his friend.
I. Jonathan conceived an extraordinary kindness and affec-
tion for him, v. 1. When he had made an end of speaking to
Saul, he fell perfectly in love with him. Whethel it refers to
his conference with Saul before the battle, (ch. xvii. 34–37.)
or to that after, (v. 58.) in which it is probable much móre
was said than is there set down, is uncertain. But in both
David expressed himself with so much prudence; modesty,
and piety, such a felicity of expression, with so much boldness
and yet so much sweetness, and āll this so nãtural and un-
affected, and thé more surprising because of the disadvantages
of his education and appearance, that the soul of Jonáthán was
immediately knit unto the soul of David. Jonathan had formerly
setupôn the Philistine army with the same faith and bravery that
David had now attacked a Philistine giant : so that there was
between them a very near resemblance of affections, disposi-
tions, and counsels, which made their spirits unite so easily,
so quickly, so closely, that they seemed but as one soul in two
bodies. None had so much reason to dislike David as Jona-
than had, because he was to put him by the crown, yet none
regards him more. Those that are governed in their love, by
principles of wisdom and grace, will not suffer their affec-
tions to be alienated by any secular regards or considerations:
the greater thoughts will swallow up and overrule the lessef.
2. He testified his love to David by a generous present he
määe him, v. 4. . He was concerned to see so great a soul,
though lodged in so fair à body, yet disguised in the mean afið
despicable dress of a poor shepherd, and therefore takes café
to put him speedily into the habit of a courtier, for he gave
him a robe, and of a soldier, for he gave him, instead of his
staff and sling, a sword and bow, and, ifistead of his shepherd’s
scrip, a girdle, either a belt or a sash; and, which made the
present much more obliging, they were the same that he him-
self had worn, aſid (as a presage of what would follow) he
stripped himself of them to dress David in them. Saul’s
would hot fit him, but Jonathan’s did ; their bodies were of a
size, a circumstance whiêh well agreed with the suitableness
of their minds. When Saul put these marks of honour on
David, he put them öff again, because he would first earn
them, and then wear them ; but now that he had given proofs
of the spirit of a prince and soldier, he was not ashamed to
wear the habits of a prince and soldier. David is séen in
Jonathan’s clothes, that all may take notice he is Jonathan’s
second self. Our Lord Jesus has thus showed his love to us,
that he stripped himself to clothe us, emptied himself to en-
rich us; nay, he did more than Jonathan, he clothed himself
with our rags, whereas Jonathan did not put on David’s.
3. He endeavoured the perpetuating of this friendship: so
entirely satisfied were they in each other; even at the first in-
terview, that they made a coveriant with each other, t). 3.
Their mutual affection was sincere; and he that bears an
honest mind startles not at assurances. True love desires to
be constant. Those who love Christ as their own souls, will
i be willing to join themselves to him in an everlasting Cóve-
nant. * -
III. That both court and country agree to bless him : it is
but seldom that they agree in their favourites; yet David was
accepted in the sight of all the people, aſid also (which was
strange) in the sight of Saul’s servants, v. 5. The förmér cof:
dially loved him, the latter could not for shame but caress and
compliment him. And it was certainly a great instance of
the power of God’s grace in David, that he was able to bear
all this respect and honour flowing in upon him of a sudden,
without being lifted up above measure. Those that climb so
fast, have need of good heads and good hearts: it is harder
to know how to abound, than how to be abased. ‘’s
6 And it came to pass, as they came, when David
was returned from the slaughter of the Philistine,
; that the women came out of all the cities of Israel,
singing and dancing, to meet king Saul, with tabrets,
c • -- as §: §
BEFone CHRIST, 1060.
Saul seeks to slay I), rid.
I. SAMUEL, XVIII.
with joy, and with instruments of music. 7 And
the women answered one another as they played, and
said, Saul hath slain his thousands, and David his
ten thousands. 8 And Saul was very wroth, and
the saying displeased him ; and he said, They have
ascribed unto David ten thousands, and to me they
have ascribed but thousands: and what can he have
more but the kingdom ? 9 And Saul eyed David
from that day and forward. 10 And it came to pass,
on the morrow, that the evil spirit from God came
upon Saul, and he prophesied in the midst of the
house; and David played with his hand, as at other
times: and there was a javelin in Saul’s hand. 11
And Saul cast the javelin ; for he said, I will smite
David even to the wall with it. And David avoided
out of his presence twice.
Now begin David's troubles, and they not only tread on
the heels of his triumphs, but take rise from them ; such is
the Vanity of that in this world which seems greatest.
I. He was too much magnified by the common people.
Some time after the victory, Saul went a triumphant progress
through the cities of Israel that lay next him, to receive the
gongratulations of the country. And when he made his pub-
lic entry into any place, the women were most forward to
show him respect, as was usual then in public triumphs, (p.
6.) and they had got a song, it seems, which they sang in
their dances, (made by some poet or other, that was a great
admirer of David's bravery, and was more just than wise, in
giving his achievements in the late action the preference be-
fore Saul's,) the burthen of which was, Saul has slain his
thousands, and David his ten thousands. Such a difference as
this, Moses made between the numbers of Ephraim and Ma-
Yasseh, Deut. xxxiii. 17.
II: This mightily displeased Saul, and made him envy
David, v. 8, 9. He ought to have considered that they refer-
red only to this late action, and intended not to diminish any
9f Saul’s former exploits; and that in the action now cele.
brated, it was undeniably true, that David, in killing Goliath,
did, in effect, slay all the Philistines that were slain that day,
and defeated the whole army; so that they did but give
David his due : it may be, he that composed the song, only
Nsed a poetical liberty, and intended not any invidious com.
parison between Saul and David ; or, if he did, it was below
the great mind of a prince to take notice of such a reflection
*pon his personal honour, when it appeared that the glory of
the public was sincerely intended. But Saul was very wroth,
and presently suspected some treasonable design at the bot:
$om of it: What can he have more but the kingdom This made
him eye David, as one he was jealous of, and sought advan-
tages against; (v. 9.) his countenance was not toward him as
it had been. Proud men cannot endure to hear any praised
but themselves, and think all the honour lost that goes by
themselves... It is a sign that the Spirit of God is départed
from men, if they be peevish in their resentment of affronts,
envious and suspicious of all about them, and ill-natured in
their conduct; for the wisdom from above makes us quite
Otherwise.
III. In his fury he aimed to kill David, v. 10, 11. Jealous
is the rage of a man; it made Saul outrageous against David,
and impatient to get him out of the way.
1. His fits of phrensy returned upon him. The very next
day after he conceived malice against David, the evil spirit
from God, that had formerly haunted him, seized him again.
Those that indulge themselves in envy and uncharitableness,
give place to the devil, and prepare for the re-entry of the un:
clean spirit, With seven others more wicked. Where envy is,
there is confusion. Saul pretended a religious ecstasy; he
º in the midst of the house ; that is, he had the gestures
and motions of a prophet, and humoured the thing well
$nough tº decoy David into a snare, and that he might be
fearless of any danger, and off his guard ; and, perhaps, de-
signing, if he could but kill him, to impute it to a divine im.
pulse, and to charge it upon the spirit of prophecy with which
he seemed to be animated; but really it was a hellish fury
that actuated him. - -
.2; David, though advanced to a much higher post of honour,
disdained not, for his master's service, to return to his harp ;
he played with his hand, as at other times. Let not the highest
think any thing below them, whereby they may do good, and
be serviceable to those they are obliged to.
§: He pok this opportunity to ºwout the death of T)avid.
• OL, B
be my son-in-law in the one of the twain.
A sword in a madman’s hand is a dangerous thing, especially
such a madman as Saul was, that was mad with malice. Yet
he had a javelin or dart in his hand, with which he projected
and endeavoured to slay David ; not in a sudden passion, but
deliberately : I will Smite David to the wall with it ; with such,
a desperate force did he throw it. Justly does David com-
plain of his enemies, that they hated him with a cruel hatred.
Ps. xxv. 19. No life is thought too precious to be sacrificed
to malice. If a grateful sense of the great service David had
done to the public could not assuage Saul’s fury, yet one would
think he should have allowed himself to consider the kindness
he was now doing to himself, relieving him, so as no one else
could, against the worst of troubles. Those are possessed
with a devilish spirit indeed, that render evil for good. Com-
pare David, with his harp in his hand, aiming to serve Saul,
and Saul, with his javelin in his hand, aiming to slay David;
and observe the sweetness and usefulness of God’s persecuted
people, and the brutishness and barbarity of their persecutors.
The blood-thirsty hate the upright, but the just seek his soul,
Prov. xxix. 10. .
4. David happily avoided the blow twice, namely, now,
and afterwards, ch. xix. 10. He did not throw the javelin at
Saul again ; he withdrew, not fighting, but flying, for his
own preservation. Though he had both strength and courage
enough, and colour of right, to make resistance and revenge
the injury, yet he did no more than secure himself, by getting
out of the way of it. David, no doubt, had a watchful eye
upon Saul’s hand, and the javelin in it, and did as bravely in
running from it, as he did lately in running upon Goliath.
Yet his safety must be ascribed to the watchful eye of God’s
providence upon him, saving his servant from the hurtful
sword ; and by this narrow escape it seemed he was designed
for something extraordinary. -
12 And Saul was afraid of David, because the
LORD was with him, and was departed from Saul.
13 Therefore Saul removed him from him, and made
him his captain over a thousand : and he went out
and came in before the people. 14 And David be-
haved himself wisely in all his ways: and the LORD
was with him. I5 Wherefore, when Saul saw that
he behaved himself very wisely, he was afraid of
him. 16 But all Israel and Judah loved David,
because he went out and came in before them. 17.
And Saul said to David, Behold, my elder daughter
Merab, her will I give thee to wife; only be thou,
valiant for me, and fight the LoRD’s battles: for
Saul said, Let not mine hand be upon him, but let,
the hand of the Philistines be upon him. 18 And,
David said unto Saul, Who am I ? and what is my
life, or my father’s family in Israel, that I should be:
son-in-law to the king 2 19 But it came to pass, at
the time when Merab, Saul’s daughter, should have
been given to David, that she was given unto Adriel
the Meholathite to wife. 20 And Michal, Saul’s,
daughter, loved David : and they told Saul, and
the thing pleased him. 21 And Saul said, 'I will; .
give him her, that she may be a snare unto him, and
that the hand of the Philistines may be against him.
Wherefore Saul said to David, Thou shalt this day.
22 Andº
Saul commanded his servants, saying, Commune-
with David secretly, and say, Behold, the king hath.
delight in thee, and all his servants love thee: now,
therefore, be the king’s son-in-law. 23 And Saul's.
servants spake those words in the ears of David.
And David said, Seemeth it to you a light thing to
be a king’s son-in-law, seeing that I am a poor man, .
and lightly esteemed 2 24 And the servants of Saul
told him, saying, On this manner spake 10avid.
25 And Saul said, Thus shall ye say to David, The
king desireth not any dowry, but an hundred fore-
skins of the Philistines, to be avenged of the king’sº,
enemies. But Saul thought to make David fall by:
the hand of the Philistines. 26 And when his ser-.
vants told David these words, it pleased David well i
to be the king’s son-in-law : and º days were note
f
BEFor E CHRIST, 1059.
David married to Michal.
I. SAMUEL, XVIII.
expired. 27. Wherefore David arose, and went,
he and his men, and slew of the Philistines two
hundred men; and David brought their foreskins,
and they gave them in full tale to the king, that he
might be the king's son-in-law. And Saul gave
him Michal his daughter to wife. 28 And Saul
saw and knew that the Lord was with David, and
that Michal, Saul’s daughter, loved him. 29 And
Saul was yet the more afraid of David; and Saul
became David’s enemy continually. 30 Then the
princes of the Philistines went forth : and it came
to pass, after they went forth, that David behaved
himself more wisely than all the servants of Saul;
so that his name was much set by.
Saul had now, in effect, proclaimed war with David; he
began in open hostility, when he threw the javelin at him ;
now we are here told, how his enmity proceeded, and how
David received the attacks of it. .
I. See how Saul expressed his malice against David.
1. He was afraid of him, v. 12. Perhaps he pretended to
be afraid that David would do him mischief, to force his way
to the crown. Those that design ill against others, are com-
monly willing to have it thought that others design ill against
them : but David’s withdrawing, (v. 11.) was a plain evi-
dence that he was far from such a thought. However, he
really stood in awe of him, as Herod feared John, Mark vi.
20. Saul was sensible that he had lost the favourable pre-
sence of God himself, and that David had it, and for this rea-
son, he feared him. Note, Those are truly great and to be
reverenced, that have God with them. The more wisely
David behaved himself, the more Saul feared him, v. 15. and
again, v. 29. Men think the way to be feared, is to hector
and threaten, which makes them feared by fools only, but
despised by the wise and good; whereas the way to be both
feared and loved, feared by those to whom we would wish to
be a terror, and loved by those to whom we would wish to be
a delight, is to behave ourselves wisely. Wisdom makes the
face to shine, and commands respect.
2. He removed him from court, and gave him a regiment in
the country, v. 13. He made him captain over a thousand,
that he might be from under his eye, because he hated the
sight of him ; and that he might not secure the interest of the
courtiers. Yet herein he did impoliticly ; for he gave David
an opportunity of ingratiating himself with the people, who
therefore loved him, (v. 16.) because he went out and came in
before them ; that is, he presided in the business of his coun-
try, civil as well as military, and gave universal satisfaction.
3. He stirred him up to take all occasions of quarrelling
with the Philistines and engaging them, (v. 17.) insinuating
to him, that hereby he would do good service to his prince,
Be thow valiant for me ; and good service to his God, Fight
the Lord's battles; and a kindness to himself too, for hereby
he would qualify himself for the honour he designed him,
which was, to marry his eldest daughter to him. This he
had merited by killing Goliath, for it was promised by procla-
mation to him that should do that exploit; (ch. xvii. 25.)
put David was so modest, as not to demand it, and now, when
Saul proposed it, it was with design of mischief to him, to
..make him venture upon hazardous attempts, saying in his
heart, Let the hand of the Philistines be upon him, hoping they
would some time or other be the death of him ; yet how could
me expect this, when he saw that God was with him 3
4. He did what he could to provoke him to discontent and
mutiny, by breaking his promise with him, and giving his
daughter to another, when the time was come that she should
have been given to him, v. 19. This was as great an affront
as he could possibly put upon him, and touched him both in
his honour and in his love; he therefore thought David’s re-
Sentments of it would break out in some indecency or other,
in word or deed, which might give him an advantage against
him to take him off by course of law. Thus evil men seek
mischief. -
5. When he was disappointed in this, he proffered him his
other daughter, (who it seems had a secret kindness for
David, v. 20.) but with this design, that she might be a smare
to him, v. 21. (1.) Perhaps he hoped that she would, even
after her marriage to David, take part with her father against
her husband, and give him an opportunity of doing him an
unkindness. However, (2.) The conditions of the marriage,
he hoped, would be his destruction; for (so zealous will
Saul seem against the Philistines) the conditions of the mar-
sååge must be, that he killed a hundred Philistines, and, as
&
proofs that those he had slain were uncircumcised, he must
bring in their foreskins cut off; this would be a just reproach
upon the Philistines, who hated circumcision, as it was an
ordinance of God; and perhaps David, in doing this, would
the more exasperate them against him, and make them seek
to be revenged on him, which was the thing that Saul desired
and designed, much more than to be avenged on the Philis.
tines: For Saul thought to make David fall by the Philistines,
v. 25. See here, fij What cheats bad men put upon them-
selves. Saul’s conscience would not suffer him, except when
the evil spirit was actually upon him, to aim at David’s life
himself, for even he could not but conceive horror at the
thought of murdering such an innocent and excellent person ;
but he thought that to expose him to the Philistines had no-
thing bad in it; Let not my hand be upon him, but the hand of
the Philistines ; whereas that malicious design against him
was as truly murder before God, as if he had slain him with
his own hands. [2.] What cheats they put upon the world.
Saul pretended extraordinary kindness for David, even then
when he aimed at his ruin, and was actually plotting it.
Thou shalt be my son-in-law, says he, (v. 21.) notwithstanding
he hated him implacably. Perhaps David refers to this,
when (Ps. lv. 21.) he speaks of his enemy, as one whose
words were smoother than butter, but war was in his heart. It
is probable that Saul’s employing his servants to persuade
David to enter into a treaty of a match with his daughter
Michal, (v. 22.) arose from an apprehension that either his
having cheated him about his elder daughter, (v. 19.) or the
hardness of the terms he intended now to propose, would make
him decline it.
II. See how David conducted himself, when the tide of
Saul's displeasure ran thus high against him. -
1. He behaved himself wisely in all his ways, v. 14. He per-
ceived Saul's jealousy of him, which made him very cautious
and circumspect in every thing he said and did, and careful to
give no offence. He did not complain of hard measure, nor
make himself the head of a party, but managed all the affairs
he was intrusted with, as one that made it his business to do
real service to his king and country, looking upon that to be
the end of his preferment. And then the Lord was with him.
to give him success in all his undertakings. Though he con-
tracted Saul’s ill will by it, yet he obtained God’s favour.
Compare this with Ps. ci. 2. where it is David’s promise, I
will behave myself wisely ; and that promise he here perform-
ed; and it is his prayer, O! when wilt thow come writo me !
And that prayer God here answered, the Lord was with him.
However blind Fortune may seem to favour fools, God will
own and bless those that behave themselves wisely. .
2. When it was proposed to him to be son-in-law to the
king, he once and again received the proposal with all pos-
sible modesty and humility. When Saul proposed his eldest
daughter to him, (v. 18.) he said, Who am I, and what is my
life? When the courtiers proposed the younger, he took no
notice of the affront Saul had given him in disposing of the
elder from him, but continued in the same mind; (v. 23.)
Seemeth it a light thing to you to be a king's son-in-law, seeing
that I am a poor man and lightly esteemed 2 . He knew Michal
loved him, and yet did not offer to improve his interest in her
affections, for the gaining of her without her father's consent,
but waited till it was proposed to him. And then. See, (1.)
How highly he speaks of the honour offered him, To be son-
in-law to the king ! Though the king was but an upstart, in
his original as mean as himself, in his management no better
than he should be, yet, being a crowned head, he speaks of
him and the royal family with all due respect. Note, Reli-
gion is so far from teaching us, that it does not allow us, to
be rude and unmannerly. We must render honour to whom
honour is due. (2.) How humbly he speaks of himself. Who
am I ? This did not proceed from a mean, abject, sneaking
spirit, for when there was occasion, he made it appear that
he had as high a sense of honour as most men ; nor was it
from his jealousy of Saul, (though he had reason enough to
fear a snake under the green grass,) but from his true and
deep humility. Who am I? A poor man, and lightly es-
teemed ! David had as much reason as any man to value
himself. He was of an ancient and honourable family, of
Judah, a comely person, a great statesman and soldier; his
achievements were great, for he had won Goliath's head, and
Michal’s heart: he knew himself destined by the divine
counsels to the throne of Israel, and yet, Who am I, and what
is my life? Note, It well becomes us, however God has ad-
vanced us, always to have low thoughts of ourselves. He
that humbleth himself, shall be exalted. And if David thus
magnified the honour of being "son-in-law to the king, how
should we magnify the honour of being sons (no! in law, bu
BEFort E CHRIST, 1058.
David preserved by Jonathan
I. SAMUEL, XIX.
in gospel) to the King of kings Behold what manner of love
the Father has bestowed upon us! Who are we, that we should
be thus dignified ?
3. When the slaying of an hundred Philistines was made
the condition of David’s marrying Saul's daughter, he readily
closed with it ; (p. 26.) It pleased David well to be the king's
son-in-law upon those terms; and before the time given him
for the action was expired, he doubled the demand, and slew
two hundred, v. 27. He would not seem to suspect that Saul
designed his hurt by it, (though he had reason enough,) but
Tather, he would act as if Saul had meant to consult his honour,
and therefore cheerfully undertook it, as became a brave sol-
dier and a true lover, though we may suppose it uneasy to
Michal. David hereby discovered likewise, (1.) A great con-
fidence in the divine protection ; he knew God was with him,
and therefore, whatever Saul hoped, David did not fear falling
by the Philistines, though he must needs expose himself much
by such an undertaking as this. (2.) A great zeal for the
good of his country, which he would not decline any occasion
of doing service to, though with the hazard of his life. (3.)
A right notion of honour, which consists not so much in being
preferred, as in deserving to be so. David was then pleased
with the thoughts of being the king's son-in-law, when he
found the honour set at this high price ; being more solicitous
how to merit it, than how to obtain it; nor could he wear it
with satisfaction, till he had won it. - - º
4. Even after he was married, he continued his good services
to Israel. When the princes of the Philistines began to move
towards another war, David was ready to oppose them, and
behaved himself more wisely than all the servants of Sawl, v. 30.
The law dispensed with men from going to war the first year
after they were married, (Deut. xxiv. 5.) but David loved his
country too well to make use of that dispensation. Many that
bave showed themselves forward to serve the public when they
have been in pursuit of preferment, have declined it when they
maye gained their point; but David acted from more generous
orinciples.
Lastly, Observe how God brought good to David out of
Saul’s projects against him. 1. Saul gave him his daughter
to be a snare to him, but in this respect, that marriage was a
kindness to him, that his being Saul’s son-in-law, made his
succeeding him much the less invidious, especially when so
many of his sons were slain with him, ch. xxxi. 2. 2. Saul
thought, by putting him upon dangerous services, to have him
taken off, but that very thing confirmed his interest in the peo-
ple ; for the more he did against the Philistines, the better
they loved him, so that his name was much set by, (v. 30.)
which would make his coming to the crown the more easy.
Thus God makes even the wrath of man to praise him, and
serves his designs of kindness to his own people by it.
CHAP. XIX.
Ammediately wifter David's marriage, which should have secured him Saul's
affection, we find his troubles coming upon him faster than ever, and
Saul's enmity to him the cause of all. His death was voured, and four
Jair escapes of his from the hurtful sword of Saul, we have an account
of in this chapter. The first by the prudent mediation of Jonathan, u
1–7. The second by his own quickness, v. 8–10.
chal's fidelity, v. 11–17. The fourth by Samuel's protection, and a
change, for the present, wrought upon Saul, v. 18–24. Thus God has
many ways of preserving his people. Providence is never at a loss.
31 ND Saul spake to Jonathan his son, and to
all his servants, that they should kill David.
2. But Jonathan, Saul’s son, delighted much in
David : and Jonathan told David, saying, Saul my
father seeketh to kill thee. Now, therefore, I pray
thee, take heed to thyself until the morning, and
abide in a secret place, and hide thyself: 3 And I
will go out and stand beside my father in the field
where thou art, and I will commune with my father
of thee; and what I see, that will I tell thee. 4
And Jonathan spake good of David unto Saul his
father, and said unto him, Let not the king sin
against his servant, against David ; because he hath
not sinned against thee, and because his works have
been to thee-ward very good. 5 For he did put his
life in his hand, and slew the Philistine, and the
LoRD wrought a great salvation for all Israel : thou
sawest it, and didst rejoice ; wherefore then wilt
thou sin against innocent blood, to slay David with-
out a cause ! 6 And Saul hearkened unto the voice
of Jonathan : and Saul sware, As the Lord liveth,
The third by M.
-*-*
he shall not be slain. 7 And Jonathan called
David, and Jonathan shewed him all those things:
and Jonathan brought David to Saul, and he was
in his presence as in times past.
Saul and Jonathan appear here in their different characters,
with reference to David. -
Never was enemy so unreasonably cruel as Saul. He
spake to his son and all his servants, that they showld kill
David, v. 1. His projects to take him off had failed, and
therefore he proclaims him an outlaw, and charges all about
him, upon their allegiance, to take the first opportunity to kill
David. It is strange that he was not ashamed thus to avow
his malice, when he could give no reason for it; and that,
knowing that all his servants loved him, (for so he had said
himself, ch. xviii. 22.) he was not afraid of provoking them to
rebel by this bloody order. Either malice was not then so
politic, or justice was not so corrupted, as it has been since,
or else Saul would have had him indicted, and have suborned
witnesses to swear treason against him, and so have had him
taken off, as Naboth was, by colour of law : but there is least
danger from this undisguised malice. It was strange that he
who knew how well Jonathan loved him, should expect him
to kill him ; but he thought, because he was heir to the crown,
he must needs be as envious at David as himself was. And
Fºlence ordered it thus, thºt he might befriend David’s
safety. -
II. Never was friend so surprisingly kind as Jonathan. A
friend in need is a friend indeed : such a one Jonathan was to
David. He not only continued to delight much in him, though
David's glory eclipsed his, but bravely appeared for him now
that the stream ran so strong against him. - -
1. He took care for his present security, by letting him know
his danger; (v. 2.) “ Take heed to thyself, and keep out of
harm’s way.” Jonathan knew not but some of the servants
might be either so obsequious to Saul, or so envious at David,
as to put the orders in execution which Saul had given, if they
could light on David. º
2. He took pains to pacify his father and reconcile him to
David. The next morning he ventured to commune with him
concerning David ; (v. 3.) not that night, either because he
observed Saul to be drunk, and not fit to be spoken to, or
because he hoped that, when he had slept upon it, he would
himself revoke the order, or because he could not have an
opportunity of speaking to him till morning. His intercession
for David was, (1.) Very prudent. It was managed with a
great deal of the meekness of wisdom ; and he showed himself
faithful to his friend by speaking good of him, though he was
in danger of incurring his father’s displeasure by it. A rare
instance of valuable friendship ! He pleads, [1..]. The geod
services David had done to the public, and particularly to
Saul ; His work has been to thee-ward very good, v. 4. Witness
the relief he had given him against his distemper with his
harp ; and his bold encounter with Goliath, that memorable
action, which did, in effect, save Saul’s life and kingdom ; he
appeals to himself concerning that, Thow thyself sawest it, and
didst rejoice. In that, and other instances, it appeared that
David was a favourite of Heaven and a friend to Israel, as
well as a good servant to Saul, for by him the Lord wrought a
great salvation for all Israel ; so that to order him to be slain,
was not only base ingratitude to so good a servant, but a great
affront to God, and a great injury to the public. [2.] He
pleads his innocency : though he had formerly done many
good offices, yet if he had now been chargeable with any
crimes, it had been another matter, but he has not sinned against
thee; (v. 4.) his blood is innocent, (v. 5.) and if he be slain, it
is without cause. And Jonathan had therefore reason to pro
test against it, because he could not entail any thing upon his
family more pernicious than the guilt of innocent blood. (2.)
His intercession, being thus prudent, was prevalent. God
inclined the heart of Saul to hearken to the voice of Jonathan.
Note, We must be willing to hear reason, and to take all re-
proof and good advice even from our inferiors; parents from
their own children. How forcible are right words! . Saul
was, for the present, so far convinced of the unreasonableness
of his enmity to David, that, [1..] He recalled the bloody
warrant for his execution ; (v. 6.) As the Lord liveth, he shall
not be slain. Whether Saul swore here with due solemnity
or no, does not appear ; perhaps he did, and the matter was
of such moment as to deserve it, and of such uncertainty as to
need it; but, at other times, Saul swore rashly and profanely,
which made the sincerity of this oath justly questionable: for
it may be feared that those who can so far jest with an oath as
to make a by-word of it, and prostitute it to a trifle, have not
such a due sense of the obligation of º that, to serve a
BEFORE CHRYST, 1058.
I. SAMU EL, XIX. Michal's artifice to save David.
turn, they will prostitute it to a lie. Some suspect that Saul
said and swore this with a malicious design to bring David
within his reach again, intending to take the first opportunity
to slay him : but as bad as Saul was, we can scarcely think so
ill of him ; and therefore we suppose that he spake as he
thought, for the present, but the convictions soon wore off, and
his corruptions prevailed and triumphed over them. [2.] He
renewed the grant of his place at court. Jonathan brought
him to Saul, and he was in his presence as in times past, (v. 7.)
hoping that now the storm was over, and that his friend Jona-
than would be instrumental to keep his father always in this
good mind. - -
8 And there was war again : and David went
out and fought with the Philistines, and slew them
with a great slaughter; and they fled from him. 9
And the evil spirit from the Lord was upon Saul,
as he sat in his house with his javelin in his hand :
and David played with his hand. 10 And Saul
sought to smite David even to the wall with the
javelin; but he slipped away out of Saul’s presence,
and he smote the javelin into the wall; and David
fled, and escaped that night.
Here, 1. David continues his good services to his king and
country. Though Saul had requited him evil for good, and
even his usefulness was the very thing for which Saul envied
him, yet he did not therefore retire in sullenness, and decline.
public service. Those that are ill-paid for doing good, yet
must not be weary in well doing, remembering what a bounti-
ful Benefactor our heavenly Father is, even to the froward
and unthankful. - -
Notwithstanding the many affronts Saul had given to David,
yet we find him, ( I.) As bold as ever in using his sword for
the service of his country, v. 8. The war broke out again with
the Philistines, which gave David occasion again to signalize
himself: it was with a great deal of bravery that he charged
them ; he came off victorious, slaying many, and putting the
rest to flight. (2.) As cheerful as ever in using his harp for
the service of his prince. When Saul was disturbed with his
former fits of melancholy, David played with his hand, v. 9.
He might have pleaded that that was a piece of service now
below him ; but an humble good man will think nothing below
him by which he may do good. . He might have objected the
danger he was in the last time he did this office for Saul, ch.
xviii. 10. But he had learned to render good for evil, and to
trust God with his safety in the way of his duty. See how
David was affected when his enemy was sick; (Ps. xxxv. 13,
34.) which, perhaps, refers to Saul's sickness.
2. Saul continues his malice against David. He that but
the other day had sworn by his Maker that he should not be
slain, now endeavours to slay him himself. So implacable, so
incurable, is the enmity of the seed of the serpent against that
of the woman; so deceitful and desperately wicked is the heart
of man without the grace of God, Jer. xvii. 9. The fresh
honours David had won in this last war with the Philistines,
instead of extinguishing Saul's ill will to him, and confirming
his reconciliation, revived his envy and exasperated him yet
more. And when he indulged this wicked passion, no marvel
that the evil spirit came upon him ; (v. 9.) for when we let the
sun go down upon our wrath, we give place to the Devil, (Eph.
iv. 26, 27.) we make room for him and invite him. Discom-
posures of mind, though helped forward by the agency of
Satan, commonly owe their original to men’s own sins and
follies. Saul's fear and jealousy made him a torment to him-
self, so that he could not sit in his house without a javelin in
his hand, pretending it was for his preservation, but designing
it for David’s destruction; for he endeavoured to nail him to
the wall, running at him so violently, that he struck the javelin
into the wall, v. 10. So strong was the Devil in him, so strong.
his own rage and passion. Perhaps he thought, if he had
killed him now, he had been excusable both before God and
man, as being non compos mentis—not in his right mind, and
that it would have been imputed to his distraction. But God
cannot be deceived by pretences, whatever men may be.
3. God continues his care of David, and still watches over
film for good. Saul missed his blow ; David was too quick for
him and fled, and by a kind providence escaped that night.
To these preservations, among others, David often refers in
his Psalms, when he speaks of God's being his Shield and
Buckler, his Rock and Fortress, and delivering his soul
from death.
11 Saul also sent messengers unto David’s house,
#0 watch him, and to slay him in the morning: and
- 740 • .
Michal, David’s wife, told him, saying, If thou save
not thy life to-night, to-morrow thou shalt be slain.
12 So Michal let David down through a window :
and he went, and fled, and escaped. 13 And .
Michal took an image, and laid it in the bed, and
put a pillow of goats’ hair for his bolster, and covered
it with a cloth. 14 And when Saul sent messen-
gers to take David, she said, He is sick. 15 And
Saul sent the messengers again to see David, saying,
Bring him up to me in the bed, that I may slay him.
16 And when the messengers were come in, behold,
there was an image in the bed, with a pillow of
goats’ hair for his bolster. 17 And Saul said unto.
Michal, Why hast thou deceived me so, and sent
away mine enemy, that he is escaped ? And Michał
answered Saul, He said unto me, Let me go; why
should I kill thee 7
Here is, I. Saul’s further design of mischief to David
When he had escaped the javelin, supposing he went straight
to his own house, as iºd he did, he sent some of his guards
after him to lay wait at the door of his house, and to assassi-
nate him in the morning as soon as he stirred out, v. 11. Jose-
phus says, the design was to seize him, and to hurry him be-
fore a court of justice that was ordered to condemn him, and
put him to death, as a traitor ; but we are here told, it was a
shorter way they were to take with him, they were ordered to
slay him. Well might David complain that his enemies were
bloody men, as he did in the Psalm which he penned at this
time, and upon this occasion, (Ps. lix.) when Saul sent, and
they watched the house to kill him. See v. 2, 3, and 7. He
complains that swords were in their lips. -
II. David’s wonderful deliverance out of this danger ,
Michal was the instrument of it, whom Saul gave him to be a
snare to him, but she proved his protector and helper; often is
the Devil out-shot with his own bow. How Michal came to
know the danger he was in, does not appear; perhaps she had
notice sent her from court, or, rather, was herself aware of the
soldiers about the house, when they were going to bed, though
they kept so still and silent, that they said, Who does hear?
as David takes notice of this in that Psalm, v. 7. She, know-
ing her father’s great indignation at David, soon suspected
the design, and bestirred herself for her husband's safety. .
1. She got David out of the danger. She told him how im-
minent the peril was, (v. 11.) To-morrow thou wilt be slain.
She told him, as Josephus paraphrases it, that if the sun saw
him there next morning it would never, see him more ; and
then put him in a way of escape. David himself was better
versed in the art of fighting than of flying, and had it been
lawful, it would have been easy for him to have cleared his
house, by dint of sword, from those that haunted it, but
Michal let him down through a window, (v. 12.) all the doors
being guarded ; and so he fled, and escaped. And now it was,
that, either in his own closet before he went, or in the hiding-
place to which he fled, he penned that fifty-ninth Psalm,
which shows that, in his fright and hurry, his mind was com-
posed, and, in this great danger, his faith was strong and,
fixed on God; and whereas the plot was to slay him in the
morning, he speaks there with the greatest assurance, (v. 16.)
I will sing aloud of thy mercy in the morning.,
2. She practised a deception upon Saul and those whom he
employed to be the instruments of his cruelty. When the
doors of the house were opened in the morning, and David did
not appear, the messengers would search the house for him ;
and did so. But Michal told them he was sick in bed, (v. 14.)
and if they would not believe her, they might see ; for (v. 13.)
she had put a wooden image in the bed, and wrapt it up close
and warm as if it had been David asleep, not in a condition to
be spoken to : the goat’s hair about the image was to resem-
ble David’s hair, the better to impose upon them. Michal
can by no means be justified in telling a lie, and covering it
thus with a cheat; God’s truth, needed not her lie : but she
intended hereby to keep Saul in suspense for a while, that
David might have time to secure himself, not doubting but
those messengers would pursue him, if they found he was
gone. The messengers had so much humanity as not to offer
him any disturbance when they heard he was sick; for to them
that are in that misery, pity should be shown ; but Saul, when
he heard it, gave positive orders that he should be brought to
him, sick or well ; (v. 15.) Bring him to me in the bed that I
may slay him. It was base and barbarous thus to triumph.
over a sick man; and to vow the death of one who, for aught
BEFoRE CHRIST, 1058.
I. SAMUEL, XIX. Saul pursues David to Naioth.
ſº
'he knew, was dying by the hand of nature. So earnestly did
he thirst after his blood, and so greedy was his revenge, that
he could not be pleased to see him dead, unless he himself
was the death of him ; though a while ago he said, Let not
mine hand be upon him. Thus when men lay the reins on
the neck of their passions, they grow more and more outrage-
ous. When the messengers were sent again, the cheat was
discovered, v. 16. But by this time it was to be hoped that
David was safe, and therefore Michal was not then much
concerned at the discovery. Saul chid her for helping David
to escape ; (v. 17.) Why hast thow deceived me so? What a
base spirit was Saul of, to expect that, because Michal was
his daughter, she must therefore betray her own husband to
him unjustly : Ought she not to forsake and forget her father
and her father's house, to cleave to her husband 7 Those that
themselves will be held by no bonds of reason or religion, are
ready to think that others should as easily break those bonds.
In answer to Saul’s chiding, Michal is not so careful of her
husband’s reputation as she had been of his person, when she
makes this her excuse, He said, Let me go ; why should I kill
thee ? As her insinuation that she would have hindered his
flight, was false, (it was she that put him upon it and fur-
thered it,) so it was an unjust unworthy reflection upon him,
to suggest that he threatened to kill her, if she would not let
him go, and might confirm Saul in his rage against him.
TXavid was far from being so barbarous a man and so imperi-
ous a husband, so brutish in his resolves, and so haughty in
his menaces, as she here represented him. But David
º both from friends and foes, and so did the Son of
a V10.
18 So David fled, and escaped, and came to
Samuel to Ramah, and told him all that Saul had
done to him : and he and Samuel went and dwelt in
Naioth.
David is at Naioth in Ramah. 20 And Saul sent
messengers to take David : and when they saw the
company of the prophets prophesying, and Samuel
standing as appointed over them, the Spirit of God
was upon the messengers of Saul, and they also
prophesied. 21 And when it was told Saul, he sent
other messengers, and they prophesied likewise.
And Saul sent messengers again the third time, and
they prophesied also.
mah, and came to a great well that is in Sechu:
and he asked, and said, Where are Samuel and
David’ And one said, Behold, they be at Naioth in
Ramah. 23 And he went thither to Naioth in Ra–
mah : and the Spirit of God was upon him also, and
he went on and prophesied, until he came to Naioth
in Ramah. 24. And he stripped off his clothes also,
and prophesied before Samuel in like manner, and
lay down naked all that day, and all that night.
Wherefore they say, Is Saul also among the pro-
phets? -
Here is, I. David’s place of refuge. Being got away in the
night from his own house, he fled not to Bethlehem to his rela-
tions, or to any of the cities of Israel that had caressed and
cried him up, to make an interest in them for his own preser-
vation ; but he ran straight to Samuel, and told him all that
Saul had done to him, v. 18. 1. Because Samuel was the man
that had given him assurance of the crown; and his faith in
that assurance now beginning to fail, and he being ready to
say in his haste, (or, in his flight, as some read it, Ps. cxvi.
il.) All men are liars, (“not only Saul that promised me my
life, but Samuel himself that promised me the throne,”)
whither should he go but to Samuel, for such encouragements,
in this day of distress, as would support his faith ? In flying to
Samuel, he made God his Refuge, trusting in the shadow of his
wings; where else can a good man think himself safe # 2.
Because Samuel, as a prophet, was the best able to advise him
what to do in this day of his distress. In the Psalm he penned
the night before, he had lifted up his prayer to God; and now
he takes the first opportunity of waiting upon Samuel, to re-
ceive direction and instruction from God. If we expect an-
Swers of peace to our prayers, we must have our ears open to
“God’s word, v. 3. . Because with Samuel there was a college
of prophets with whom he might join in praising God, and the
pleasure of that would be the greatest relief imaginable to him
$n his present distress, he met with little rest or satisfaction
in Saul’s court, and therefore went to seek it in Samuel's
for the present into lambs.
19 And it was told Saul, saying, Behold,
22 Then went he also to Ra-
church. , And, doubtless, what, little pleasure is to be had in
this world, they have it, that live a life of communion with
God; so that David retired in the time of trouble, Ps. xxvii.
II. David’s protection in this place. He and Samuel went
and dwelt (or lodged) in Naioth, where the school of the
prophets was, in Ramah, as in a privileged place, for the
Philistines themselves would not disturb that meeting, ch. x.
10. But Saul, having notice of it by some of his spies, (v.
19.) sent officers to seize David, v. 20. When they did not
bring him, he sent more ; when they returned not, he sent the
third time; (v. 21.) and hearing no tidings of these, he went
himself, v. 22. So impatient was he in his thirst after David’s
blood, so restless to compass his design against him, though
baffled by one providence after another, that he could not
perceive that David was under the special protection of
Heaven. It was below the king, to go himself on 'such an
errand as this; but persecutors will stoop to any thing, and
stick at nothing, to gratify their malice. Saul lays aside all
public business to hunt David. How was David delivered,
now that he was just ready to fall (like his own lamb formerly)
into the mouth of the lion | Not as he delivered his lamb, by
slaying the lion, or, as Elijah was delivered, by consuming
the messengers with fire from heaven, but by turning the lions
1. When the messengers came into the congregation where
David was among the prophets, the Spirit of God came upon
them, and they prophesied ; that is, they joined with the rest
in praising God. Instead of seizing David, they themselves
were seized. And thus, (1.) God secured David : for either
they were put into such an ecstasy by the spirit of prophecy,
that they could not think of any thing else, and so forgot their
errand, and never minded David ; or they were by it put, for
the present, into so good a frame, that they could not enter-
tain the thought of doing so bad a thing. (2.) He put an
honour upon the sons of the prophets, and the communion of
saints, and showed how he can, when he pleases, strike an
awe upon the worst of men, by the tokens of his presence in
the assemblies of the faithful, and force them to acknowledge,
that God is with them of a truth, 1 Cor. xiv. 24, 25, See also
the benefit of religious societies, and what good impressions
may be made by them on minds that seemed unapt to receive
such impressions. And where may the influence of the Spirit
be expected, but in the congregations of the saints 7 (3.) He
magnified his power over the spirits of men. He that made
the heart and tongue, can manage both to serve his own pur-
poses. Balaam prophesied of the happiness of Israel, whom
he would have cursed ; and some of the Jewish writers thinks
these messengers prophesied of the advancement of David to
the throne of Israel. - • *
2. Saul himself was likewise seized with the spirit of pro-
phecy, before he came to the place. One would have thought
that so bad a man as he had been in no danger of being turn-
ed into a prophet; yet, when God will take this way of pro-
tecting David, even Saul is no sooner come (as Bishop Hall
expresses it) within smell of the smoke of Naioth, but he pro-
phesies, as his messengers did, v. 23. He stripped off his
royal robe and warlike habiliments, because they were either
too fine, or too heavy, for this service, and fell into a trance,
as it should seem, or into a rapture, which continued all that
day and night. The saints at Damascus were delivered from
the rage of the New-Testament Saul, by a change wrought
on his spirit, but of another nature from this. This was only
amazing, but that sanctifying. This for a day, that for ever.
Note, Many have great gifts, and yet no grace ; prophesy in
Christ's name, and yet are disowned by him, Matth. vii. 22.
Now the proverb recurs, Is Sawl among the prophets? See ch'.
x. 12. Then it was different from what it had been, but now
contrary. . He is rejected of God, and actuated by an evil
spirit, and yet among the prophets.
CHAP. XX.
David, having several times narrowly escaped Saul's fury, begins to con-
sider at last, whether it were not necessary for him to retire into the
country, and to take up arms in his own defence. . But he will not do
so daring a thing, without consulting his faithful friend Jonathan ; how
that was done, and what passed between them, we have an account in this
chapter, where we have as surprising instances of supernatural lové, as
we had in the chapter before of unnatural hatred. ... I David complains
to Jonathan of his present distress, and engages him to be his friend, v.
1–8. II. Jonathan faithfully promises to get and give him intelligence
how his father stood affected to him, and renews the covenant of friendship
with him, v. 9–23. TII. Jonathan, upon trial, finds, to his grief, that
his father was implacably enraged against Pavid, p. 24–34. IP. He
gives David notice of this, according to the appointment between them, v,
35–42.
º,
741
BEFoEE CHRIST, 1058.
I. SAMUEL, XX. Jonathan's covenant with David.
1. ND David £ed from Naioth to Ramah, and
came and said before Jonathan, What have
I done 2: What is mine iniquity ? and what is my
sin before thy father, that he seeketh my life? 2
And he said, unto him, God forbid : thou shalt not
die : behold, my father will do nothing, either great
or small, but that he will show it me : and why
should my father hide this thing from n-e 2 it is not
so. 3 And David sware moreover, and said, Thy
father certainly knoweth that I have found grace in
thine eyes; and he saith, Let not Jonathan know
this, lest he be grieved : but truly, as the Lord
liveth, and as thy soul liveth, there is but a step
between me and death.
unto David. Whatsoever thy soul desireth, I will
even do it for thee. 5 And David said unto Jona-
than, Behold, to-morrow is the new moon, and I
should not fail to sit with the king at meat; but let
me go, that I may hide myself in the field unto the
third day at even. 6 If thy father at all miss me,
then say, David earnestly asked leave of me that he
might run to Beth-lehem his city ; for there is a
yearly sacrifice there for all the family. 7 If he say
thus, It is well; thy servant shall have peace: but
if he be very wroth, then be sure that evil is deter-
mined by him. 8 Therefore thou shalt deal kindly
with thy servant; for thou hast brought thy servant
into a Covenant of the Lo RD with thee: notwith-
standing, if there be in me iniquity, slay methyself;
for why shouldest thou bring me to thy father.
Here, I. David makes a representation to Jonathan of his
present troubles. While Saul lay bound by his trance at
Naioth, David escaped to the court, and got to speak with
Jonathan. And it was happy for him that he had such a
friend at court, when he had such an enemy on the throne.
If there be those that hate and despise us, let us not be dis-
turbed at that, for there” are those also that love and respect
us; God hath set the one over against the other, and so must
we, Jonathan was a friend that loved at all times; loved
David as well now in distress, and bid him as welcome into
his arms, as he had done when he was in his triumph ; (ch.
xviii. 1.) and he was a brother that was born for adversity,
Prov. xvii. 17 Now, 1. David appeals to Jonathan himself
concerning his innocency, and he needed not say much to
him for the proof of that, only desires him, that if he knew of
any just offence he had given his father, he would tell him,
that he might humble himself, and beg his pardon. What
have I done? v. 1. 2. He endeavours to convince him, that,
notwithstanding his innocency, Saul sought his life. Jona-
than, from a principle of filial respect to his father, was very
both to believe that he designed, or would ever do, so wicked
a thing, v. 2. He the rather hoped so, because he knew
nothing of any such design ; and he had usually been made
privy to all his counsels. Jonathan, as became a dutiful son,
endeavoured to cover his father's shame, as far as was con:
sistent with justice and fidelity to David. Charity is not
forward to think evil of any, especially of a parent, 1 Cor.
xiii. 5. David therefore gives him the assurance of an oath
concerning his own danger ; swears the peace upon Saul,
that he was in fear of his life by him; “As the Lord
liveth, than which nothing more sure in itself; and as thy soul
liveth, than which nothing more certain to thee; whatever
thou thinkest, there is but a step between me and death,” v. 3.
And as for Saul's concealing it from Jonathan, it was easy to
account for that, he knew the friendship between him and
David ; and therefore, though in other things he advised with
him, yet not in that. None more fit than Jonathan to serve
him in every design that was just and honourable; but he
knew him to be a man of more virtue than to be his confidant
in so base a design as the murder of David.
II. Jonathan generously offers him his service; (v. 4.)
Whatsoever thou desirest, he needed not insert the proviso of
lawful and honest, (for he knew David too well to think he
would ask any thing that was otherwise,) I will even do it for
thee. This is true friendship. Thus Christ testifies his love
to us, Ask, ind it shall be done for you ; and we must testify
ours to him, by keeping his commandments.
III. David only §sites him to satisfy himself, and then to
4 Then said Jonathan
t
-*
satisfy him, whether Saul did really design his death or no
Perhaps David proposed this, more for Jonathan's conviction
than his own, for he himself was well satisfied.
1. The method of trial he proposes, was very natural, and
would certainly discover how Saul stood affected to him. The
two next days, Saul was to dine publicly, upon occasion of
the solemnities of the new moon, when extraordinary sacri-
fices were offered, and feasts made upon the sacrifices. Saul
was rejected of God, and the Spirit of the Lord was departed
from him, and yet he kept up his observance of the holy
feasts. There may be the remains of external devotion, where.
there is nothing but the ruins of real virtue. At these solemn
feasts, Saul had either all his children to sit with him, and David.
had a seat as one of them ; or all his great officers, and David
had a seat as one of them. However it was, David resolved
his seat should be empty (and that it never used to be at a
sacred feast) those two days, (v. 5.) and he would abscond
till the solemnity was over, and put it upon this issue ; IF
Saul admitted an excuse for his absence, and dispensed with
it, he would conclude he had changed his mind, and was
reconciled to him ; but if he resented it, and was put into a
passion by it, it was easy to conclude he designed him a mis-
chief, since it was certain he did not love him so well as to
desire his presence for any other end, than that he might have
an opportunity to do him a mischief, v. 7.
2. The excuse he desires Jonathan to make for his absence,
we have reason to think, was true ; that he was invited by his
elder brother to Beth-lehem, his own city, to celebrate this
new moon with his relations there, because beside the month-
ly solemnity, in which they held communion with all Israel,
they had now a yearly sacrifice, and a holy feast upon it, for
all the family, v. 6. They kept a day of thanksgiving in their
family for the comforts they enjoyed, and a prayer, for the con-
tinuance of them. By this it appears that the family David was
of, was a very religious family, a house that had a church in it.
3. The arguments he uses with Jonathan, to persuade him
to do this kindness for him, are very pressing, v. 8. (1.) That
he had entered into a league of friendship with him, and it
was Jonathan's own proposal. Thow hast brought thy servant
into a covenant of the Lord with thee. (2.) That he would
by no means urge him to espouse his cause, if he were not
sure that it was a righteous cause ; “If there be in me iniqui-
ty, I am so far from desiring or expecting that the covenant
between us should bind thee to be a confederate with me in
that iniquity, that I freely release thee from it, and wish that
thy hand may be first upon me : slay me thyself.” No honest
man will urge his friend to do a dishonest thing for his sake.
9 And Jonathan said, Far be it from thee: for if
I knew certainly that evil were determined by my
father to come upon thee, then would not I telf
it thee ? 10 Then said David to Jonathan, Who
shall tell me 2 Or what if thy father answer thee
roughly 7 11 And Jonathan said unto David, Come,
and let us go out into the field. And they went out
both of them into the field. 12 And Jonathan said
unto David, O Lord God of Israel, when I have
sounded my father about to-morrow any time, or the
third day, and, behold, if there be good toward David,
and I then send not unto thee, and show it thee, 13
The LoRD do so, and much more to Jonathan : but
if it please my father to do thee evil, then I will show
it thee, and send thee away, that thou mayest go in
peace : and the Lo RD be with thee, as he hath been
with my father. 14 And thou shalt not only, while
yet I live, show me the kindness of the Lord, that I
die not ; 15 But also thou shalt not cut off thy kind-
ness from my house for ever ; no, not when the LORD.
hath cut off the enemies of David every one from the
face of the earth. 16 So Jonathan made a covenant
with the house of David, saying, Let the Lo RD even
require it at the band of David’s enemies. 17.
And Jonathan caused David to swear again, be-
cause he loved him : for he loved him as he loved
his own soul. 18. Then Jonathan said to David,
To-morrow is the new moon ; and thou shalt be
missed, because thy seat will be empty. 19 And
when thou hast stayed three days, them thou shalt go.
down quickly, and come to the place where thour
I}EFore. CHRIST, 1058.
Saul inquires for David.
I. SAMUEL, XX.
g-
didst hide thyself when the business was in hand,
and shalt remain by the stone Ezel. 20 And I
will shoot three arrows on the side thereof, as
though I shot at a mark. 21 And, behold, I will
send a lad, saying, Go find out the arrows. If I
expressly say unto the lad, Behold, the arrows are
on this side of thee, take them ; then come thou :
for there is peace to thee, and no hurt; as the
LoRD liveth. 22 But if I say thus unto the young
man, Behold, the arrows are beyond thee; go thy
way : for the Lord hath sent thee away. 23 And
as touching the matter which thou and I have
spoken of, behold, the LoRD be between thee and
me for ever.
Here, I. Jonathan protests his fidelity to David in his dis-
tress. Notwithstanding the strong confidence David had in
Jonathan, yet, because he might have some reason to fear
that his father's influence, and his own interest, should make
him warp, or grow cool toward him, Jonathan thought it
requisite solemnly to renew the professions of his friendship
to him ; (v. 9.) “Far be it from thee to think that I suspect
thee of any crime, for which I should either slay thee myself,
or deliver thee to my father ; no, if thou hast any jealousy of
that, come, let us go into the field, (v. 11.) and talk it over
more fully.” He does not challenge him to the field to fight
him for an affront, but to fix him in his friendship. He faith-
fully promises him that he would let him know how, upon
trial, he found his father affected toward him, and would
make the matter neither better nor worse than it was. “If
there be good toward thee, I will show it thee, that thou mayst
be easy ; (v. 12.) if evil, I will send thee away, that thou mayst
e safe ;” º: 13.) and thus would help to deliver him
3rom the evil, if it were real, and from the fear of evil, if it
were but imaginary. For the confirmation of his promise,
he appeals to God, 1. As a witness; (v. 12.) “O Lord God
f Israel, thou knowest I mean sincerely, and think as I
speak.” The strength of his passion made the manner of his
speaking concise and abrupt. 2. As a judge ; “The Lord
do so, and much more, to Jonathan, (v. 13.) if I speak deceit-
fully, or break my word with my friend :” he expresses him-
self thus solemnly, that David might be abundantly assured
of his sincerity. And thus God has confirmed his promises
to us, that we might have strong consolation, Heb. vi. 17, 18.
Jonathan adds to his protestations his hearty prayers, “The
Lord be with thee, to protect and prosper thee, as he has been
formerly with my father, though now he be withdrawn.”
This intimates his belief that David would be in his father’s
place, and his good wishes that he might prosper in it better
than his father now did.
II. He provides for the entalſ of the covenant of friendship
with David upon his posterity; (v. 14–16.) he engages
David to be a friend to his family when he was gone , (v. 15.)
“Thou shalt promise that thou wilt not cut off thy kindness
from my house for ever.” This he spoke from a natural affec-
tion he had to his children, whom he desired it might go well
with when he was gone, and for whose future welfare he de-
sired to improve his present interest. It also bespeaks his
firm belief of David’s advancement, and that it would be in
the power of his hand to do a kindness or unkindness to his
seed; for, in process of time, the Lord would cut off his ene-
mies, Saul himself not excepted : then “Do thow not cut off
thy kindness from my house, nor revenge my father's wrongs
upon my children.” The house of David must likewise be
bound to the house of Jonathan from generation to genera-
tion ; he made a covenant (v. 16.) with the house of David.
Note, True friends cannot but covet to transmit to theirs
after them their mutual affections. Thine own friend, and thy
father's friend, forsake not. This kindness, 1. He calls the
kindness of the Lord, because it is such kindness as the Lord
shows to those whom he takes into covenant with himself;
for he is a God to them, and to their seed; they are beloved
for their father's sake. 2. He secures it by an imprecation,
(v. 16.) The Lord require it at the hand of David's seed, (for
of David himself he had no suspicion,) if they prove so far
TXavid’s enemies, as to deal wrongfully with the posterity of
Jonathan, David's friend. He feared lest David, or some of
his, should hereafter be tempted, for the clearing and confirm-
ing of their title to the throne, to do by his seed, as Abime-
lech had done by the sons of Gideon ; (Judg. ix. 5.) and
chis he would effectually prevent : but the reason given
(v. 17.) why Jonathan was so earnest to have the friendship
entailed, is purely generous, and has nothing of self in it; it
was because he loved him as he loved his own soul, and therefore
desired that he and his might be loved by him. TXavid,
though now in disgrace at court, and in distress, was as
amiable in the eyes of Jonathan as ever he had been ; and he
loved him never the less for his father's hating him ; so pure
were the principles on which his friendship was built. Hav-
ing himself sworn to David, he caused David to swear to
him, and (as we read it) to swear again, which David con-
sented to ; (for he that bears an honest mind, does not
startle at assurances;) to swear by his love to him, which he
looked upon as a sacred thing. Jonathan's heart was so
much upon it, that, when they parted this time, he concludes
with a solemn appeal to God, The Lord be between me and
thee for ever; (v. 23.) that is, “God himself be judge be-
tween us and our families for ever, if on either side this
league of friendship be violated.”. It was in remembrance
of this covenant, that David was kind to Mephibosheth, 2
Sam. ix. 7; xxi. 7. It will be a kindness to ourselves and
ours, to secure an interest in those whom God favours, and to
make his friends ours. -
III. He settles the method of 1ntelligence, and by what
signs and tokens he would give him notice how his father
stood affected toward him. He would be missed the first
day, or at least the second day, of the new moon, and would
be inquired after, v. 18. On the third day, by which time he
would be returned from Beth-lehem, he must be at such a
place, (v. 19.) and Jonathan would come toward that place
with his bow and arrows to shoot for diversion ; (v. 20.)
would send his lad to fetch his arrows, and if they were shot
short of the lad, David must take it for a signal of safety,
and not be afraid to show his head ; (v. 21.) but if he shot
beyond the lad, it was a signal of danger, and he must shift
for his safety, v. 22. This expedient he fixed upon, lest he
should not have the opportunity, which yet it proved he had,
of talking with him, and making the report by word of
mouth.
24 So David hid himself in the field : and when
the new moon was come, the king sat him down to
eat meat. 25 And the king sat upon his seat, as at
other times, even upon a seat by the wall : and Jo-
nathan arose, and Abner sat by Saul’s side, and
David’s place was empty. 26 Nevertheless, Saul
spake not anything that day: for he thought, Some–
thing hath befallen him, he is not clean ; surely he
is not clean. 27 And it came to pass on the mor-
row, which was the second day of the month, that
David’s place was empty; and Saul said unto Jo-
nathan his son, Wherefore cometh not the son of
Jesse to meat, neither yesterday nor to-day ? 28
And Jonathan answered Saul, David earnestly ask-
ed leave of me to go to Beth-lehem : 29 And he
said, Let me go, I pray thee; for our family hath a
sacrifice in the city, and my brother he hath com–
manded me to be there ; and now, if I have found
favour in thine eyes, let me get away, I pray thee,
and see my brethren : therefore he cometh not unto
the king’s table. 30 Then Saul’s anger was kin-
dled against Jonathan ; and he said unto him,
Thou son of the perverse rebellious woman, do not
I know that thou hast chosen the son of Jesse to
thine own confusion, and unto the confusion of thy
mother’s nakedness : 31 For as long as the son of
Jesse liveth upon the ground, thou shalt not be es–
tablished, nor thy kingdom. Wherefore now send
and fetch him unto me, for he shall surely die. 32
And Jonathan answered Saul his father, and said
unto him, Wherefore shall he be slain 2 What hath
he done? 33 And Saul cast a javelin at him to
smite him ; whereby Jonathan knew that it was
determined of his father to slay David. 34 So
Jonathan arose from the table in fierce anger, and
did eat no meat the second day of the month : for
he was grieved for David, because his father had
done him shame. .
Jonathan is here effectually convinced of that which he was
so loth to believe, that his father had an implacable enmity to
David, and would certainly be the death ºf him if it wºre in
743
BEFORE CHRIST, 1058.
I. SAMUEL, XX. David's parting with Jonathan.
Å
sº------
his power ; and he had like to have paid very dear himself
for the conviction. -
I. David is missed from the feast on the first day, but no-
thing is said of him. The king sat upon his seat, to feast upon
‘the peace-offerings, as at other times, (v. 25.) and yet had his
heart as full of envy and malice against David as it would
‘hold : he should first have been reconciled to him, and then
come and offered his gift; but instead of that, he hoped, at
this feast, to drink the blood of David. What an abomina-
tion was that sacrifice, which was brought with such a wicked
mind as this Prov. xxi. 27. When the king came to take his
'seat, Jonathan arose, in reverence to him, both as his father
and as his sovereign; every one knew his place, but David’s
was empty. It did use to be so. None more constant than
he in attending holy duties; nor had he been absent now, but
that he must have come at the peril of his life : self-preserva-
tion obliged him to withdraw. In imminent peril present
•opportunities may be waved, nay, we ought not to throw our-
selves into the mouth of danger. Christ himself absconded
often, till he knew that his hour was come. But that day Saul
took no notice that he missed David, but said within himself,
Surely he is not clean, v. 26. Some ceremonial pollution has
befallen him, which forbids him to eat of the holy things, till
he has washed his clothes, and bathed his flesh in water, and been
wnclean until the even. Saul knew what conscience David
made of the law, and that he would rather keep away from the
holy feast, than come in his uncleanness. Blessed be God,
no uncleanness is now a restraint upon us, but what we may
by faith and repentance be washed from in the fountain
opened, Ps. xxvi. 6. . -
II. He is inquired for the second day, v. 27. Saul asked
Jonathan, who he knew was his confidant, Wherefore cometh
not the son of Jesse to meat 2 He was his own son by marriage,
but he calls him in disdain, the son of Jesse. He asks for him,
as if he were not pleased that he should be absent from a reli-
gious feast : and so it should be an example to masters of
families to see to it, that those under their charge be not absent
from the worship of God, either in public or in the family.
It is a bad thing for us, except in case of necessity, to omit
any opportunity of statedly attending on God in solemn ordi-
nances. Thomas lost a sight of Christ by being once absent.
from a meeting of the disciples. But that which displeased
Saul, was, that hereby he missed the opportunity he expected,
of doing David a mischief.
III. Jonathan makes his excuse, v. 28, 29. 1. That he was
absent upon a good occasion ; keeping the feast in another
place, though not here ; sent for by his elder brother, who was
now more respectful to him than he had been, (ch. xvii. 28.)
and that he was gone to pay his respects to his relations, for
the keeping up of brotherly love; and no master would deny
a servant liberty to do that at proper times. He pleads, 2.
º!hat he did not go without leave, humbly asked and obtained
*from Jonathan, who, as his superior officer, was proper to be
applied to for it. Thus he represents David, as not wanting
in any instance of respect and duty to the government.
IV. Saul, hereupon, breaks out into a most extravagant
‘passion, and rages like a lion disappointed of his prey. David
was out of his reach, but he falls foul upon Jonathan for his
ake ; (v. 30, 31.) gave him base language, not fit for a gen-
tleman, a prince, to give to any man, especially his own son,
heir apparent to his crown, a son that served him, the greatest
stay and ornament of his family, before a deal of company, at
a feast, when all'should be in good humour, at a sacred feast,
by which all irregular passions should be mortified and sub-
dued; yet he does in effect call him, 1. A bastard : Thou son
of the perverse rebellious woman ; that is, according to the fool-
ish and filthy language of men’s brutish passion now-a-day,
Thou son of a whore. He tells him he was born to the confu-
sion of his mother ; that is, he had given the world cause to
suspect that he was not the legitimate son of Saul, because he
loved him whom Saul hated, and supported him who would
be the destruction of their family. 2. A traitor: Thou son of
perverse rebellion, so the word is ; that is, “Thou perverse
rebel.” At other times, he reckoned no counsellor or com-
mander that he had, more trusty and well-beloved than Jona-
than ; yet now, in his passion, he represents him as dangerous.
to his crown and life. 3. A fool: Thou hast chosen the son of
Jesse for thy friend to thine own confusion, for while he lives,
thow shalt never be established. Jonathan indeed did wisely
and well for himself and family, to secure an interest in David,
whom Heaven had destined to the throne; yet, for this, he is
randed as most impolitic. It is good taking God’s people
for our people, and going with those that have him with them ;
it will prove to our advantage at last, however for the present
it may be thought a disparagement, and a prejudice to our
| and yet now he himself aims at his life.
(v. 32.) Wherefore shall he be slain 2
secular interest. . It is probable Saul knew that David was
anointed to the kingdom, by the same hand that anointed him,
and then, not Jonathan, but himself, was the fool, to think to
defeat the counsels of God. Yet nothing will serve him but
David must die, and Jonathan must fetch him to execution.
See how ill Saul’s passion looks, and let it warn us against
the indulgence of any thing like it in ourselves. Anger is
madness, and he that hates his brother, is a murderer.
V. Jonathan is sorely grieved, and put into disorder, by his
father's barbarous passion ; and the more, because he had
hoped better things, v. 2. He was troubled for his father, that
he should be such a brute; troubled for his friend, whom he
knew to be a friend of God, that he should be so basely abused:
he was grieved for David, (v. 34.) and troubled for himself too,
because his father had done him shame; and though most un-
justly, yet he must submit to it. One would pity Jonathan,
to see how he was put, 1. Into the peril of sin. Much ado
that wise and good man had to keep his temper, upon such a
provocation as this. His father’s reflections upon himself he
made no return to ; it becomes inferiors to bear with meekness
and silence the contempts put upon them in wrath and passion.
When thou art the anvil, lie thou still. But his dooming David
to die, he could not bear; to that he replied with some heat,
What has he dome 2
Generous spirits can much more easily bear to be abused
themselves, than to hear their friends abused. 2. Into the
peril of death. Saul was now so outrageous, that he threw a
javelin at Jonathan, v. 33. He seemed to be in great care
(v. 31.) that Jonathan should be established in his kingdom,
What fools, what
savage beasts and worse, does anger make men How neces-
sary is it to put a hook in its jaws | Jonathan was fully satis-
fied that evil was determined against David, which put him
out of frame exceedingly : he rose from table, thinking it high
time, when his life was struck at, and would eat no meat ; for
they were not to eat of the holy things in their mourning. All
the guests, we may suppose, were discomposed, and the mirth
of the feast spoiled. He that is cruel troubles his own flesh,
Prov, xi. 17.
35 And it came to pass in the morning, that Jona-
than went out into the field, at the time appointed
with David, and a little lad with him. 36 And he
said unto his lad, Run, find out now the arrows
which I shoot. And, as the lad ran, he shot an
arrow beyond him. 37 And when the lad was come
to the place of the arrow which Jonathan had shot,
Jonathan cried after the lad, and said, Is not the
arrow beyond thee ?" 38 And Jonathan cried after
the lad, Make speed, haste, stay not. And Jona-
than’s lad gathered up the arrows, and came to his
master. 39 But the lad knew not any thing : only
Jonathan and David knew the matter. 40 And .
Jonathan gave his artillery unto his lad, and said
unto him, Go, carry them to the city. 41 And as
soon as the lad was gone, David arose out of a place
toward the south, and fell on his face to the ground,
and bowed himself three times; and they kissed one
another, and wept one with another, until David
exceeded. 42 And Jonathan said to David, Go in
peace, forasmuch as we have sworn both of us in
the name of the Lo RD, saying, The LORO be be-
tween me and thee, and between my seed and thy
seed for ever. And he arose and departed ; and
Jonathan went into the city.
Here is, 1. Jonathan’s faithful performance of his promise
to give David notice of the success of his dangerous experi-
ment. He went at the time and to the place appointed, (v.
35.) within sight of which he knew David lay hid ; sent his
footboy to fetch his arrows, which he would shoot at random ;
(v. 36.) gave David the fatal signal, by shooting an arrow
beyond the lad ; (v. 37.) Ts not the arrow beyond thee ? That
word [beyond] David knew the meaning of better than the lad.
Jonathan dismissed the lad, who knew nothing of the matter,
and finding the coast clear, and no danger of a discovery, he
presumed upon one minute's personal conversation with David
after he had bid him flee for his life. -
2. The most sorrowful parting of these two friends, who,
for aught that appears, never came together again but once,
and that was by stealth in a wood, ch. xxiii. 16. (1.) David
744 .
BEFORE CHRIST, 1057.
Show-bread given to David. -
I. SAMUEL, XXI.
addressed himself to Jonathan with the reverence of a servant
rather than the freedom of a friend ; he fell on his face to the
ground, and bowed himself three times, as one deeply sensible
of his obligations to him for the good services, he had done
illm. (2.) They took leave of each other with the greatest
affection imaginable, with kisses and tears; they wept on each
other's necks; till David exceeded, v. 41. The separation of
two such faithful friends was equally grievous to them both,
but David’s case was the more deplorable ; for when Jonathan
was returning to his family and friends, David was leaving all
his comforts, even those of God’s sanctuary, and therefore his
grief exceeded Jonathan’s; or, perhaps, it was because his
temper was more tender, and his passions stronger. (3.)
They referred themselves to the covenant of friendship that
was between them, both of them comforting themselves with
that in this mournful separation. “We have sworn both of us
in the name of the Lord, for ourselves and our heirs, that we
and they will be faithful and kind to each other from genera-
tion to generation.” Thus while we are at home in the body
and absent from the Lord, this is our comfort, that he has made
with us an everlasting covenant.
CHAP. XXI.
Pavid has now | taken leave, both of Saul's court, and of his camp :
ſhas bid farewell to his alter idem—his other self, the beloved Jonathan ;
ºld frºm henceforward to the end of this book he is looked upon and
treated as an outlaw, and proclaimed a traitor; we still find him shift-
ing from place to place for his own safety, and Saul pursuing him.
His troubles are very particularly related in this and the following chap.
ters, not only to be a key to the Psalms, but that he might be, as other
prophéls, an example, to the saints in all ages, of suffering affliction,
and of patience; and, especially, that he might be a type of Christ,
who, being anointed to the kingdom, humbled himself, and was there.
fore highly exalted. But the example of the suffering Jesus was a
copy without a blot, that of David was not so ; witness the records of
this chapter, where we find David in his flight, I. Imposing upon Ahi-
II.
melech the priest, to get from him both victuals and arms, v. 1-9. &
Imposing upon Achish, king of Gath, by feigning himself mad, v. 10–
; Justly are troubles called temptations, for many are by them drawn
27?ſo Stºe
# HEN came David to Nob, to Ahimelech the
priest: and Ahimelech was afraid at the
meeting of David, and said unto him, Why art thou
alone, and no man with thee ? 2 And David said
unto Ahimelech the priest, The king hath com—
manded me a business, and hath said unto me, Let
ino man know any thing of the business whereabout
I send thee, and what I have commanded thee: and
I have appointed my servants to such and such a
place. 3 Now, therefore, what is under thine hand 7
give me five loaves of bread in mine hand, or what
there is present. 4 And the priest answered David,
and said, There is no common bread under mine
hand; but there is hallowed bread ; if the young
men have kept themselves at least from women. 5
And David answered the priest, and said unto him,
Of a truth, women have been kept from us about
these three days, since I came out, and the vessels of
the young men are holy, and the bread is in a man-
ner common, yea, though it were sanctified this day
in the vessel. 6 So the priest gave him hallowed
bread; for there was no bread there but the shew-
bread that was taken from before the Lord, to put
hot bread in the day when it was taken away. 7
Now, a certain man of the servants of Saul was
there that day, detained before the Lord ; and his
name was Doeg, an Edomite, the chiefest of the
herdmen that belonged to Saul. 8 And David said
unto Ahimelech, And is there not here under thine
hand spear or sword 2 for I have neither brought
my Sword nor my weapons with me, because the
king’s business required haste. 9 And the priest
said, The sword of Goliath the Philistine, whom
thou Slewest in the valley of Elah, behold, it is here
Wrapped in a cloth behind the ephod: if thou wilt
take that, take it ; for there is no other save that
here. And David said, There is none like that;
give it me. -
Here, I David, in distress, flies to the tabernacle of God,
Wol. I. - 5 C. -
*
now pitched at Nob, supposed to be a city in the tribe of Ben-
jamin. Since Shiloh was forsaken, the tabernacle often re-
moved, though the ark still remained at Kirjath-jearim.
Hither David came in his flight from Saul’s fury, (v. 1.) and
applied himself to Ahimelech the priest. Samuel the prophet
could not protect him, Jonathan the prince could not ; he
therefore has recourse next to Ahimelech the priest. He
foresees, he must now be an exile, and therefore comes to the
tabernacle, 1. To take an affecting leave of it, for he knows
not when he shall see it again, and nothing will be more
afflictive to him in his banishment than his distance from the
house of God, and his nestraint from public ordinances, as
appears by many of his Psalms. He had given an affection-
ate farewell to his friend Jonathan, and cannot go till he has
given the like to the tabernacle. 2. To inquire of the Lord
there, and to beg direction from him in the way both of duty
and safety; his case being difficult and dangerous. That this
was his business, appears, ch. xxii. 10. where it is said that
Ahimelach inquired of the Lord for him as he had done for-
merly, v. 15. It is a great comfort to us in a day of trouble,
that we have a God to go to, to whom we may open ot' case,
and from whom we may ask and expect direction.
II. Ahimelech the priest is surprised to see him in so poor.
an equipage; having heard that he was fallen into disgrace at
court, he looked shy upon him, as most are apt to do upon
their friends when the world frowns upon them. He was
afraid of incurring Saul’s displeasure by entertaining him, and
took notice how mean a figure he now made to what he used.
to make. Why art thou alone 2 He had some with him, (as
appears, Mark ii. 26.) but they were only his own servants;
he had none of the courtiers, no persons of quality with him,
as he used to have at other times, when he came to inquire of
the Lord. He says (Ps. xlii. 4.) he was wont to go with a
multitude to the house of God ; and, having now but two cr
three with him, Ahimelech might well ask, Why art thout
alone? He that was suddenly advanced from the solitude of
a shepherd’s life to the crowds and hurries of the camp, is
now as soon reduced to the desolate condition of an exile, and
is alone like a sparrow on the house top. Such changes are
there in this world, and so uncertain are its smiles | Those
that are courted to-day, may be deserted to-morrow.
III. David, under pretence of being sent by Saul upon pub-
lic services, solicits Ahimelech to supply his present wants,
v. 2, 3. Here TXavid did not behave like himself; he told Ahl-
melech a gross untruth, that Saul had ordered him business to
despatch ; that his attendants were dismissed to such a place,
that he was charged to observe secrecy, and therefore durst not
communicate it, no not to the priest himself. It was all false.
What shall we say to this 2 The scripture does not conceal it,
and we dare not justify it : it was ill done, and proved of bad
consequence ; for it occasioned the death of the priests of the
Lord, as David reflected upon it afterward with regret, ch.
xxii. 22. It was needless for him thus to dissemble with the
priest, for we may suppose, that if he had told him the truth,
he would have sheltered and relieved him as readily as Samuel
did, and would have known the better how to advise him, and
inquire of God for him. People should be free with their
faithful ministers. David was a man of great faith and cou-
rage, and yet now both failed him, and he fell thus foully
through fear and cowardice, and both owing to the weakness
of his faith. Had he trusted God aright, he would not have
used such a sorry sinful shift as this for his own preservation.
It is written not for ourinitation, no, not in the greatest straits,
but for our admonition. Let him that thinks he stands, take
heed lest he fall ; and let us all pray daily, Lord, lead us not
into temptation. Let us all take occasion from this to lament,
1. The weakness and infirmity of good men ; the best are not
perfect on this side heaven. There may be true grace, where
yet there are many failings, 2. The wickedness of bad times,
which forces good men into such straits as prove temptations
too strong for them. Oppression makes a wiseman do foolishly.
Two things David begged of Ahimelech, bread and a sword.
(J.) He wanted bread, five loaves, v.3. Travelling was then
troublesome, when men generally carried their provisions with
them, having little money, and no public houses, else David
had not now been to seek for bread. It seems David had
known the seed of the righteous begging bread, occasionally,
but not constantly, Ps. xxxvii. 25.
Now, [1..] The priest objected that he had none but hallow-
ed bread, show-bread, which had stood a week on the golden
table in the sanctuary, and was taken thence for the use of the
priests and their families, v. 4. It seems the priests kept no
good house, but wanted either a heart to be hospitable, or
rather provisions wherewithal. Ahimelech thinks that the
young men that attended David might % eat of this bread
745
º
I. SAMUEL, XXI. David feigns madness in Gath.
13F, poſtE CHRIST, 1057.
l
unless they had for some time abstained from women, even
from their own wives; this was required at the giving of the
law ; (Exod. xix. 15.) but otherwise we never find this made
the matter of any ceremonial purity on the one side, or pollu-
tion on the other. And therefore the priest here seems to be
over nice, not to say, superstitious. -
[2.] David pleads that he and they that were with him, in
this case of necessity, might lawfully eat of the hallowed bread,
for they were not only able to answer his terms of keeping from
women for three days past, but that the vessels, that is, the
bodies, of the young men were holy, being possessed in Sanctifi-
cation and honour at all times; (1.Thess. iv. 4, 5.) and therefore
God would take particular care of them, that they wanted not
necessary supports, and would have his priest do so. And
being thus holy, holy things were not forbidden to them.
Poor and pious Israelites were, in effect, priests to God, and
rather than be starved, might feed on the bread which was
appropriated to the priests. Believers are spiritual priests,
and the offerings of the Lord shall be their inheritance ; they
eat the bread of their God. He pleads that the bread is in a
manner common, now that what was primarily the religious
use of it, was over ; especially (as our margin reads it) when
there is this day other bread (hot, v. 6.) sanctified this day in the
vessel, and put in the room of it upon the table. This was
David's plea, and the Son of David approves it, and shows
from it, that mercy is to be preferred to sacrifice: that ritual
observances must give way to moral duties; and that that
may be done in a case of an urgent providential necessity,
which may not otherwise be done. He brings it to justify his
disciples in plucking the ears of corn on the sabbath-day, for
which the Pharisees censured them, Matt. xii. 3, 4.
[3.]. Ahimelech hereupon supplies him. He gave him hal-
lowed bread ; (v. 6.) and some think it was about this that he
inquired of the Lord, ch. xxii. 10. As a faithful servant, he
would not dispose of his Master's provisions without his
Master’s leave. This bread, we may suppose, was the more
agreeable to David for its being hallowed, so precious were
all sacred things to him. The show-bread was but twelve
loaves in all, yet out of this he gives David five, (v. 3.) though
he had no more in the house ; but he trusted Providence.
(2.) He wanted a sword. Persons of quality, though officers
of the army, did not then wear their swords so constantly as
now they do, else surely David had not been without one ; it
was a wonder that Jonathan did not furnish him with his, as
he had done, ch. xviii. 4. However, it happened that he had
now no weapons with him, the reason of which he pretends to
Be, because he came away in haste, v. 8. Those that are fur-
nished with the sword of the Spirit and the shield of faith,
cannot be disarmed of them, nor need they, at any time, to be
at a loss. But the priests, it seems, had no swords; the
weapons of their warfare were not carnal ; there was not a
sword to be found about the tabernacle, but the sword of Go-
liath, which he laid up behind the ephod, as a monument of
the glorious victory David obtained over him ; probably, David
had an eye to that, when he asked the priest to help him with
a sword ; for that being mentioned, O ! says he, there is none
2ike that, give it me, v. 9. He could not use Saul’s armour, for
he had not proved it ; but this sword of Goliath he had made
trial of, and done execution with ; by this it appears that he
was well grown in strength and stature, that he could wear and
wield such a sword as that. God had taught his hands to war,
so that he could do wonders, Ps. xviii. 34. Two things we
may observe concerning this sword. . [1] That God had gra-
ciously given it him, as a pledge of his singular favour ; so
that, whenever he drew it, nay, whenever he looked upon it,
it would be a great support to his faith, by bringing to mind
that great instance of the particular care and countenance of
the divine providence. Experiences are great encouragements.
[2.] That he had gratefully given it back to God, dedicating
it to him and to his honour, as a token of his thankfulness;
and now in his distress it stood him greatly in stead. Note,
What we devote to God’s praise, and serve him with, is most
likely to redound, one way or other, to our own comfort and
benefit. What we gave, we have from him.
Thus was David well furnished with arms and victuals;
but it fell out very unhappily, that there was one of Saul’s
servants then attending before the Lord, Doeg by name, that
proved a base traitor, both to David and to Ahimelech. He
was by birth an Edomite; (v. 7.) and though proselyted to the
Jewish religion, to get the preferment he now had under Saul,
yet he retained the ancient and hereditary enmity of Edom to
Israel. He was master of the herds, which, perhaps, was
then a place of as much honour as master of the horse is now.
Scºme occasion or other, he had at this time to wait on the
priest, either to lºuried from some pollution, or to pay
some vow ; but whatever his business was, it is said, he was
detained before the Lord. He must attend, and could not help
it, but he was sick of the service, snuffed at it, and said, What
a weariness is it ! Mal. i. 13. He would rather have been any
where else than before the Lord, and therefore, instead of
minding the business he came about, was plotting to do Dayid
a mischief, and to be avenged on Ahimelech for detaining
him. God’s sanctuary could never secure itself from such
wolves in sheep's clothing. See Gal. ii. 4.
10 And David arose, and fled that day for fear of
Saul, and went to Achish the king of Gath. 11
And the servants of Achish said unto him, Is not
this David the king of the land 2 did they not sing
one to another of him in dances, saying, Saul hath
slain his thousands, and David his ten thousands !
12 And David laid up these words in his heart, and
was sore afraid of Achish the king of Gath. 13
And he changed his behaviour before them, and
feigned himself mad in their hands, and scrabbled on
the doors of the gate, and let his spittle fall down
upon his beard. 14 Then said Achish unto his ser–
vants, Lo, ye see the man is mad; wherefore then
have ye brought him to me? 15. Have I need of
madmen, that ye have brought this fellow to play
the madman in my presence? shall this fellow come
into my house 2
David, though king elect, is here an exile ; designed to be
master of vast treasures, yet had been just now begging his
bread ; anointed to the crown, and yet here forced to run his
country : thus do God’s providences sometimes seem to run
counter to his promises, for the trial of his people's faith, and
the glorifying of his name, in the accomplishment of his coun-
sels, notwithstanding the difficulties that lay in the way
Here is, -
1. David's flight into the land of the Philistines, where he
hoped to be hid, and to remain, undiscovered, in the court or
camp of Achish, king of Gath, v. 10. Israel’s darling is ne-
cessitated to quit the land of Israel, and he that was the
Philistines' great enemy, (upon I know not what induce-
ments,) goes to seek for shelter among them. . It should seem
that as, though the Israelites loved him, yet the king of Israel
had personal enmity to him, which obliged him to leave his
own country; so, though the Philistines hated him, yet the
king of Gath had a personal kindness for him, valuing his
merit, and, perhaps, the more for his killing Goliath of Gath,
who, it may be, had been no friend to Achish. To him David
now went directly, as to one he could confide in ; (as after-
ward, ch. xxvii. 2, 3.) and Achish would now have protected
him, but that he was afraid of disobliging his own people by
it. God’s persecuted people have often found better usage .
from Philistines than from Israelites, in the Gentile theatres
than in the Jewish synagogues: the king of Judah imprisoned
Jeremiah, and the king of Babylon set him at liberty.
2. The disgust which the servants of Achish took at his
being there, and the complaint of it to Achish ; (v. 11.) “ Is
not this David 2 Is not this he that has triumphed over the
Philistines Witness that burthen of the song which was so
much talked of ; Saul has slain his thousands, but David, this
very man, his ten thousands. Nay, is not this he that (if our
intelligence from the land of Israel be true) is, or is to be, king
of the land Ž As such he must be an enemy to our country :
and is it safe or honourable for us to protect or entertain such
a man º’ Achish, perhaps, had intimated to them that it
would be policy to entertain David, because he was now an
enemy to Saul, and he might be hereafter a friend to them ; it
is common for the outlaws of a nation to be sheltered by the
enemies of that nation ; but the servants of Achish objected to
his politics, and thought it not at all fit that he should stay
among them.
3. The fright which this put David into. Though he had
some reason to put confidence in Achish, yet, when he perceiv-
ed the servants of Achish jealous of him, he began to be
afraid that Achish would be obliged to deliver him up to them,
and he was sore afraid ; (v. 12.) and perhaps he was the more
apprehensive of his own danger, when he was thus discovered,
because he wore Goliath's sword, which, we may suppose, was
well known at Gath, and with which he had reason to expect
they would cut off his head, as he had cut off Goliath's with
it. David now learned by experience what he has taught us,
(Ps. cxviii. 9.) that it is better to trust in the Lord than to put
confidence in princes. Men of high degree are a lie, and if we
T}EFORE CHRIST, 1057.
I. SAMUEL, XXII. David escapes to Adullam cave.
make them our hope, they may prove our fear. It was at this
time that David penned the fifty-sixth Psalm, (Michtam, a
golden Psalm,) when the Philistines took him in Gath, where
having showed before God his distresses, he resolves, (v. 3.)
what time I am afraid, I will trust in thee ; and therefore
(v. 11.) will not be afraid what man can do unto me, no not the
sons of the giant.
4. The course he took to get out of their hands. He feign-
ed himself mad ; (v. 13.) he used the gestures and fashions of
a natural fool, or one that was gone out of his wits; supposing
they would be ready enough to believe that the disgrace he
was fallen into, and the troubles he was now in, had driven
him distracted. This dissimulation of his cannot be justified ;
It was a mean thing thus to disparage himself, and inconsist-
ent with truth thus to misrepresent himself, and therefore
not becoming the honour and sincerity of such a man as
JDavid : yet it was not a downright lie, and it was like a stra-
tagem in war, by which he imposed upon his enemies for the
preservation of his own life. What David did here in pre-
tence, and for his own safety, which made it partly excusable,
drunkards do really, and only to gratify a base lust; they
make fools of themselves, and change their behaviour; their
words and actions commonly are either as silly and ridiculous
as an idiot's, or as furious and outrageous as a madman’s,
which has often made me wonder, that ever men of sense and
honour should allow themselves in it.
5. His escape by this means, v. 14, 15. I am apt to think
Achish was aware that the delirium was but counterfeit, but,
being desirous to protect David, (as we find afterward he was
very kind to him, even when the lords of the Philistines fa-
voured him not, ch. xxviii. 1, 2 ; xxix. 6.) he pretended to
his servants, that he really thought he was mad, and there-
fore had reason to question whether it was David or no ; or,
if it were, they needed not fear him, what harm could he do
them now that his reason was departed from him 3 They
suspected that Achish was inclined to entertain him ; “ Not
I,” says he, “he is a madman, I’ll have nothing to do with
him, you need not fear that I should employ him, or give
him any countenance. Have I need of madmen 2 Shall this
fool come into my house ? I will show him no kindness, but
then you shall do him no hurt, for if he be a madman, he is to
be pitied.” He therefore drove him away, as it is in the title
of Ps. xxxiv. which David penned upon this occasion, and an
excellent Psalm it is, and shows, that he did not change his
spirit when he changed his behaviour, but even in the great-
est difficulties and hurries his heart was fired, trusting in the
Lord ; and he concludes that Psalm with this assurance, that
mone of them that trust in God shall be desolate, though they
may be, as he now was, solitary and distressed, persecuted
and forsaken.
- CHAP. XXII.
David, being driven from Achish, returns into the land of Israel to be
Junted by Saul. . . I. David sets up his standard in the cave of Adul-
lam , entertains his relations, (v. 1.) lists soldiers ; (v. 2.) but removes
his aged parents to a more quiet settlement, (v. 3, 4.) and has the prophet
Gad for his counsellor, v. 5. II. Saul resolves to pursue him and find
Aim out, complains of his servants and Jonathan, (v. 6–8.) and finding
by Doeg's information that Ahimelech had been kind to David, he or-
ered him and all the priests that were with him, eighty-five in all, to be
put to death, and all that belonged to them destroyed ; (v. 9—19.) from
the barbarous execution of which sentence, Abiathar escaped to David,
zy. 20–23.
I AVID therefore departed thence, and escap-
ed to the cave. Adullam : and when his
brethren and all his father's house heard it, they
went down thither to him. 2 And every one that
was in distress, and every one that was in debt,
and every one that was discontented, gathered
themselves unto him ; and he became a captain
over them: and there were with him about four
hundred men. 3 And David went thence to Miz-
peh of Moab : and he said unto the king of Moab,
Let my father and my mother, I pray thee, come
forth, and be with you, till I know what God will
do for me. 4 And he brought them before the
king of Moab; and they dwelt with him all the
while that David was in the hold. 5 And the
prophet Gad said unto David, Abide not in the
hold ; depart, and get thee into the land of Judah.
Then David departed, and came into the forest of
Hareth.
#
–4
Here, 1. David shelters himself in the cave of Adullam,
v. 1. Whether it was a natural or artificial fastness, does not
appear ; it is probable that the access to it was so difficult,
that David thought himself able, with Goliath's sword, to
keep it against all the forces of Saul, and therefore buried
himself alive, in it, while he was waiting to see (as he says
here, v. 3.) what God would do with him. The promise of the
kingdom implied a promise of preservation to it, and ye’
David used proper means for his own safety, else he had.
tempted God. He did not do any thing that aimed to destroy
Saul, but only to secure himself. He that might have done
good service to his country as a judge or general, is here shut
up in a cave, and thrown by as a vessel in which there was
no pleasure. We must, not think it strange, if sometimes
shining lights be thus eclipsed and hid under a bushel. Per-
haps, the apostle refers to this instance of David, among
others, when he speaks of some of the Old-Testament wor-
thies that wandered in deserts, in dens and caves of the earth,
Heb. xi. 38. It was at this time that David penned the clxiid
Psalm, which is entitled, A prayer when he was in the cave :
and there he complains that no man would know him, and that.
refuge failed him, but hopes that shortly the righteous should
compass him about. * -
2. Thither his relations flocked to him, his brethren and all
his father's house, to be protected by him, to give assistance
to him, and to take their lot with him. . A brother is born for
adversity. Now, Joab and Abishai, and the rest of his rela-
tions, came to him, to suffer and venture with him, in hopes.
shortly to be advanced with him ; and they were so. The
first three of his worthies were those that first owned him.
when he was in the cave, 1 Chron. xi. 15, &c.
3. Here he began to raise forces in his own defence, v. 2.
He found by the late experiments he had made, that he could
not save himself by flight, and therefore was necessitated to
do it by force ; wherein he never acted offensively, never
offered any violence to his prince, nor gave any disturbance
to the peace of the kingdom, but only used his forces as a
guard to his own person. But whatever defence: his soldiers
were to him, they did him no great credit, for the regiment
he had was made up not of great men, or rich men, or stout
men, no nor good men, but men in distress, in debt, and dis-
contented, men of broken fortunes and restless spirits, that
were put to their shifts, and knew not well what to do with
themselves. When David had fixed his head-quarters in the
cave of Adullam, they came and enlisted themselves under
him to the number of about four hundred. . See what weak
instruments God sometimes makes use of, by which to bring
about his own purposes. The Son of David is ready to receive
distressed souls, that will appoint him their Captain, and be
commanded by him. g
4. He took care to settle his parents in a place of safety,
no such place could he find in all the land of Israel, while
Saul was so bitterly enraged against him, and all that be-
longed to him for his sake; he therefore goes with them to
the king of Moab, and puts them under his protection, v.
3, 4. Öbserve here, (1.) With what a tender concern he
provided for his aged parents. It was not fit they should be
exposed either to the frights or to the fatigues which he must
expect during his struggle with Saul, (their age would by no
means bear it,) therefore the first thing he does, is, to find
them a quiet habitation, whatever became of himself. Let
children learn from hence to show piety at home, and to re-
quite their parents, (1 Tim. v. 4.) in every thing consulting.
their ease and satisfaction ; though ever so highly preferred,
and ever so much employed, let them not forget their, aged
parents. (2.) With what an humble faith he expects the is-
sue of his present distress, Till I know what God will do for
me. He expresses his hopes very modestry, as one that had
entirely cast himself, upon God, and committed his way to
him, expecting a good issue, not from his own arts, or arms
or merits, but from what the wisdom, power, and goodness o
God would do for him. Now David’s father and mother for
sook him, but God did not, Ps. xxvii. 10. -
5. He had the advice and assistance of the prophet Gad,
who, probably, was one of the sons of the prophets that were
brought up under Samuel, and was by him recommended to
David for his chaplain or spiritual guide ; being a prophet,
he would pray for him and instruct him in the mind of God ;
and David, though he was himself a prophet, was glad of his
assistance. He advised him to go into the land of Judah,
(v. 5.) as one that was confident of his own innocency, and
was well assured of the divine protection, and was desirous,
even in his present hard circumstances, to do some service to
his tribe and country. Let him not be ashamed to own his
own cause, nor decline the succours that would be offered him.
~47.
BEFORE CHREST, 1057.
The priests slain by Doeg.
H. SAMUET, XXII.
Animated by this word, there he determined to appear pub-
licly. Thus are the steps of a good man ordered by the Lord.
6 When Saul heard that David was discovered,
and the men that were with him, (now Saul abode
in Gibeah under a tree in Ramah, having his spear
in his hand, and all his servants were standing about
him ;) 7 Then Saul said unto his servants that
stood about him, Hear now, ye Benjamites: Will
the son of Jesse give every one of you fields and
vineyards, and make you all captains of thousands,
and captains of hundreds; .. 8 That all of you have
conspired against me, and there is none that shew-
eth me that my son hath made a league with the son
of Jesse, and there is none of you that is sorry for
me, or sheweth unto me that my son hath stirred up
my servant against me, to lie in wait, as at this day ?
9 Then answered Doeg the Edomite, which was set
over the servants of Saul, and said, I saw the son
of Jesse coming to Nob, to Ahimelech the son of
Ahitub. 19 And he inquired of the LoRD for him,
and gave him victuals, and gave him the sword of
Goliath the Philistine. 11 Then the king sent to
call Ahimelech the priest, the son of Ahitub, and all
his father's house, the priests that were in Nob: and
they came all of them to the king. 12 And Saul
said, Hear now, thou son of Ahitub. And he an-
swered, Here I am, my lord. 13 And Saul said
unto him, Why have ye conspired against me, thou
and the son of Jesse, in that thou hast given him
bread, and a sword, and hast inquired of God for
him, that he should rise against me, to lie in wait,
as at this day ? 14 Then Ahimelech answered the
king, and said, And who is so faithful among all
thy servants as David, which is the king’s son-in-
law, and goeth at thy bidding, and is honourable in
thine house 2 15 Did I then begin to inquire of
God for him be it far from me. Let not the king
impute any thing unto his servant, nor to all the
house of my father: for thy servant knew nothing
of all this, less or more. 16 And the king said,
Thou shalt surely die, Ahimelech, thou and all thy
father’s house. 17 And the king said unto the foot-
men that stood about him, Turn, and slay the priests
of the LoRD ; because their hand also is with David,
and because they knew when he fled, and did not
shew it to me. But the servants of the king would
not put forth their hand to fall upon the priests of
the Lo RD. 18 And the king said to Doeg, Turn
thou, and fall upon the priests. And Doeg the
Edomite turned, and he fell upon the priests, and
slew on that day fourscore and five persons that did
wear a linen ephod. 19 And Nob, the city of the
priests, Smote he with the edge of the sword, both
men and women, children and sucklings, and oxen,
and asses, and sheep, with the edge of the sword.
We have seen the progress of David’s troubles; now here
we have the progress of Saul's wickedness. He seems to have
laid aside the thoughts of all other business, and to have de-
voted himself wholly to the pursuit of David. He heard, at
length, by the common fame of the country, that David was
discovered, that is, that he appeared publicly, and enlisted
men in his service ; and hereupon he called all his servants
about him, and sat down under a tree, or grove, in the high
place at Gibeah, with his spear in his hand for a sceptre;
intimating the force by which he designed to rule, and the
present temper of his spirit, or its distemper rather, which
was to kill all that stood in his way.
In this bloody court of inquisition,
T. Saul seeks for information against David and Jonathan,
v. 7, 8. Two things he was willing to suspect, and desirous
to see proved, that he might wreak his malice upon two of the
best and most excellent men he had about him. 1. That his
Servant David did lie in wait for him, and seek his life, which
was utterly alsº really sought David’s life, and there-
fore pretended that David sought his life, though he could not
charge him with any overt-act that gave the least umbrage or
suspicion. 2. That his son Jonathan stirred him up to do so,
and was confederate with him in compassing and imagining
the death of the king. This also was notoriously false. A
league of friendship there was between David and Jonathan,
but no conspiracy in any evil thing ; none of the articles of
their covenant carried any mischief to Saul. If Jonathan had
agreed, after the death of Saul, to resign to David, in com-
pliance with the revealed will of God, what harm would that
do to Saul ? Yet thus the best friends to their prince and
country have often been odiously represented as enemies to
both ; even Christ himself was so. He takes it for granted
that Jonathan and David were in a plot against him, his
crown, and dignity, and is displeased with his servants that
they do not give him information of it, supposing that they
could not but know it; whereas really there was no such thing.
See the nature of a jealous malice, and its pitiful arts to extort
discoveries of things that are not. He looks upon all about
him as his enemies, because they do not just say as he says ;
and tells them, (1.) That they were very unwise, and acted
against the interest both of their tribe, (for they were Benja-
mites, and David, if he were advanced, would bring the honour
into Judah which was now in Benjamin,) and of their families;
for David would never be able to give them such rewards as
he had for them, of fields and vineyards, and such preferment,
to be colonels and captains. (2.) That they were unfaithful;
You have conspired against me. What a continual agitation
and torment are they in that give way to a spirit of jealousy
If a ruler hearken to lies, all his servants are wicked ; (Prov.
xxix. 12.) that is, they seem to be so in his eyes. (3.) That.
they were very unkind. He thought to work upon their good
nature with that word, There is none of you that is so much as
Sorry for me, or solicitous for me, as some read it. By these
reasonings he stirred them up to act vigorously, as the instru-
ments of his malice, that they might take away his suspicions
of them.
II. Though he could not learn any thing from his servants
against David or Jonathan, yet he got information from Doeg,
against Ahimelech the priest.
1. An indictment is brought against Ahimelech by Doeg
and he himself is evidence against him, v. 9, 10. Perhaps
Doeg, as bad as he was, would not have given this informa-
tion, if Saul had not extorted it, for had he been very forward
to it, he would have done it sooner : but now he thinks they
must be all deemed traitors, if none of them be accusers, and
therefore tells Saul what kindness Ahimelech had showed to
David, which he himself happened to be an eye-witness of.
He had inquired of God for him, (which the priest used not
to do but for public persons and about public affairs,) and he
had furnished him with bread and a sword. All this was true :
but it was not the whole truth; he ought to have told Saul
further, that David had made Ahimelech believe he was then
going upon the king's business; so that what service he did
to David, however it proved, was designed in honour to Saul,
and this would have cleared Ahimelech, whom Saul had in
his power, and would have thrown all the blame upon David,
who was out of his reach.
2. Ahimelech is seized, or summoned rather to appear before
the king, and upon this indictment he is arraigned. The king
sent for him and all the priests who then attended the sanc-
tuary, whom he supposed to be aiding and abetting ; and they,
not being conscious of any guilt, and therefore not apprehen-
sive of any danger, came all of them to the king, (v. 11.) and
none of them attempted to make an escape, or to flee to David
for shelter, as they would have done now that he had set up
his standard, if they had been as much in his interests as Saul
suspected they were. Saul arraigns him himself with the
utmost disdain and indignation ; (v. 12.) Hear mow, thow son
of Ahitub ; not so much as calling him by his name, much less
giving him his title of distinction. By this it appears that he
had cast off the fear of God, that he showed no respect at all
to his priests, but took a pleasure in affronting them and in-
sulting over them. Ahimelech holds up his hand at the bar
in those words, “ Here I am, my lord, ready to hear my charge,
knowing I have done no wrong.” He does not demur to the
jurisdiction of Saul’s court, nor insist upon an exemption as a
priest, no not though he were a high priest, to which office,
that of the judge, or chief magistrate, had not long since been
annexed ; but Saul having now the sovereignty vested in him,
in things pertaining to the king, even the high priest lowers
himself to a level with common Israelites. Let every soul be
subject (even clergymen) to the higher powers. -
3. His indictment is read to him, v. 13. That he, as a false
traitor, had joined himself with the son of Jesse in a plot to
BEFORE CHRIST, 1057.
The priests slain by Doeg.
I.
SAMUEL, XXII.
depose and murder the king. “His design” (says Saul), “was
to rise up against me, and thou didst assist him with victuals
and arms.”. See what bad constructions the most innocent
actions are liable to ; how unsafe they are, that live under a
tyrannical government, and what reason we have to be thank-
ful for the happy constitution and administration of the govern-
ment we are under -
4. To this indictment he pſeads, Not guilty; (v. 14, 15.)
he owns the fact, but denies that he did it traitorously, or
maliciously, or with any design against the king. He pleads
that he was so far from knowing of any quarrel between Saul
and David, that he really took David to have been then as
much in favour, at court as ever he had been. Observe, He
does not plead that David had told him an untruth, and with
that had imposed upon him, though really it was so, because
he would not proclaim the weakness of so good a man, no not
for his own vindication, especially to Saul, who sought all
occasions against him ; but he insists upon the settled repu-
tation David had, as the most faithful of all the servants of
Saul ; the honour the king had put upon him in marrying his
daughter to him, the use the king had often made of him,
and the trust he had reposed in him ; he goes at thy bidding,
and is honourable in thy house, and therefore any one would
, think it a meritorious piece of service to the crown, to show
him respect, so far from apprehending it to be a crime. He
Fºl. that he had been wont to inquire of God for him, when
e was sent by Saul upon any expedition, and did it now as
He protests his abhorrence
innocently as ever he had done it.
of the thought of being in a plot against the king ; “Be it far
from me, I mind my own business, and meddle not with state
matters.”
crime to us; and concludes with a declaration of his inno-
Cency, Thy servant knew nothing of all this.
Fº with more evidences of sincerity ?
for who can find any fault in him 2 But,
5. Saul himself gives judgment against him; (v. 16.) Thou
shalt surely die, Ahimelech, as a rebel, thow and all thy father’s
house. What could be more unjust 1 I saw under the sun, the
place of judgment, that wickedness was there, Eccl. iii. 16. (1.)
It was unjust that Saul should himself, himself alone, give
judgment in his own cause, without any appeal either to judge
or prophet, to his privy-council or to a council of war. (2.)
That so fair a plea should be overruled and rejected without
any reason given, or any attempt to disprove the allegations
of it, but purely with a high hand. (3.) That sentence should
be passed so hastily and with so much precipitation ; the
*udge taking no time himself to consider of it, nor allowing
the prisoner any time to move in arrest of judgment. (4.)
That the sentence should be passed not only on Ahimelech
himself, who was the only person accused by Doeg, but on
all his father's house, against whom nothing was alleged :
must the children be put to death, for the fathers? (5.)
That the sentence was pronounced in passion, not for the
Support of justice, but for the gratification of his brutish
rage.
6. He issues out a warrant (a verbal warrant only) for the
immediate execution of his bloody sentence. -
(1.) He ordered his footmen to be the executioners of this
sentence, but they refused, v. 17. Hereby he intended to put
a further disgrace upon the priests; they may not die by the
hands of his men of war, (as 1 Kings ii. 29.) or his usual
ministers of justice, but his footmen must triumph over them,
and wash their hands in their blood. [1..] Never was the
command of a prince more barbarously given; Turn, and slay
the priests of the Lord. This is spoken with such an air of
impiety, as can scarce be paralleled. Had he seemed to for-
get, their sacred office and relation to God, and taken no
notice of that, it had intimated some regret that men of that
character should fall under his displeasure; but to call them
the priests of the Lord then, when he ordered his footmen to
gut their throats, looked as if, upon that very account, he
hated them. God having rejected him, and ordered another
to be anointed in his room, he seems well pleased with this
opportunity of being avenged on the priests of the Lord, since
God himself was out of his reach. What wickedness will
not the evil spirit hurry men to, when he gets the dominion
He alleges in his order, that which was utterly false, and un-
proved to him, that they knew when David fled ; whereas
they knew nothing of the matter. § Never was the com-
mand of a prince more honourably disobeyed. The footmen
had more sense and grace than their master. Though they
might expect to be turned out of their places, if not punished
and put to death for their refusal, yet, come on them what
would, they would not offer to fall on the priests of the Lord,
He begs the king’s favour, Let him not impute any
Could any man
g * Had he been tried
y a jury of honest Israelites, he had certainly been acquitted,
such a reverence had they for their office, and such a convic-
tion of their innocence. -
(2.) He ordered Doeg (the accuser) to be the executioner,
and he did it. One would have thought that the footmen’s
refusal should have awakened Saul’s conscience, and he
should not have insisted upon the doing of a thing so barba-
rous as that his footmen startled at the thought of it. But
his mind was blinded and his heart hardened, and if they
will not do it, the hands of the witness shall be upon them,
Deut. xvii. 7. The most bloody tyrants lave found out in-
struments of their cruelty as barbarous as themselves; Doeg
is no soomer commanded to fall upon the priests, than he does
it willingly enough, and, meeting with no resistance, slays
with his own hand (for aught that appears) on that same day
eighty-five priests that were of the age of ministration, between
twenty and fifty, for they wore a linen ephod, (v. 18.) and per-
haps appeared at this, time before Saul in their habits, and
were slain in them. This (one would think) was enough to
satiate the most blood-thirsty ; but the horseleech of perse-
cution still cries, “Give, give.” Doeg, by Saul’s order, no
doubt, having murdered the priests, went to their city Nob,
and put all to the sword there, (v. 10.) men, women, and
children, and the cattle too. Barbarous cruelty, and such as
one cannot think of without horror | Strange, that ever it
should enter into the heart of man to be so impious, so inhu-
man we may see in this, [1..] The desperate wickedness of
Saul when the Spirit of the Lord was departed from him.
Nothing so vile, but they may be hurried to it, who have pro-
voked God to give them up to their heart’s lusts. He that was
so compassionate as to spare Agag and the cattle of the Ama.
lekites, in disobedience to the command of God, could now,
with unrelenting bowels, see the priests of the Lord murdered,
and nothing spared of all that belonged to them. For that
sin, God left him to this. [2.] The accomplishment of the
threatenings long since pronounced against the house of Eli ;
for Ahimelech and his family were descendants from him.
Though Saul was unrighteous in doing this, yet God was
righteous in permitting it: now God performed against Eli
that, at which the ears of them that heard it must needs
tingle, as he had told him that he would judge his house for
ever, ch. iii. 11—13. No word of God shall fall to the ground.
...] This may be considered as a great judgment upon Israel,
and the just punishment of their desiring a king before the
time God intended them one. How deplorable was the state
of religion at this time in Israel ! Though the ark had long
been in obscurity, yet it was some comfort to them, that they
had the altar, and priests to serve at it; but now to see their
priests weltering in their own blood, and the heirs of the
priesthood too, and the city of the priests made a desolation,
so that the altar of God must needs be neglected for want of
attendants, and this by the unjust and cruel order of their
own king, to satisfy his brutish rage—this could not but go to
the heart of all pious Israelites, and make them wish, a thou-
sand times, they had been satisfied with the government of
Samuel and his sons. The worst enemies of their nation
could not have done them a greater mischief. -
20 And one of the sons of Ahimelech the son of
Ahitub, named Abiathar, escaped, and fled after
David. 21 And Abiathar showed David that Saul
had slain the Lord’s priests. 22 And David said
unto Abiathar, I knew it that day, when Doeg the
Edomite was there, that he would surely tell Saul:
I have occasioned the death of all the persons of thy
father’s house. 23 Abide thou with me, fear not ;
for he that seeketh my life seeketh thy life: but with
me thou shalt be in safeguard.
Here is, 1. The escape of Abiathar the son of Ahimelech,
out of the desolations of the priests’ city. Probably, when
his father went to appear, upon Saul's summons, he was left
at home to attend the altar, by which means he escaped the
first execution, and, before Doeg and his bloodhounds came
to Nob, he had intelligence of the danger, and had time to shift
for his own safety. Ånd whither should he go but to David."
v. 20. They that suffer for the Son of David, let them commit
the keeping of their souls to him, 1 Pet. iv. 19.
2. David’s resentment of the melancholy tidings he brought.
He gave David an account of the bloody work Saul had made
among the priests of the Lord, (v. 21.) as the disciples of
John, when their master was beheaded, went and told Jesus,
Matt. xiv. 12. , And David greatly lamented the calamity
itself, but especially his being accessary to it; I have occasion-
ed the death of all the persons of thy father,*. v. 22. Note
BEFORE CHRIST, 1057.
H. SAMU EL, XXIII. David defeats the Philistines.
{t is a great trouble to a good man, to find himself any way an
occasion of the calamities of the church and ministry. David
knew TXoeg's character so well, that he feared he would do
some such mischief as this, when he saw him at the sanctuary.
I knew he would tell Saul. He calls him Doeg the Edomite,
because he retained the heart of an Edomite, though, by em-
‘bracing the profession of the Jewish religion, he had put on
ºthe mask of an Istaelite.
3. The protection he granted to Abiathar. He perceived
him to be terrified, as he had reason to be, and therefore bids
him not fear, he would be as careful for him as for himself;
With me thou shalt be in safeguard, v. 23. David, having
now time to recollect himself, speaks with assurance of his
own safety, and promises that Abiathar should have the full
benefit of his protection. It is promised to the Son of David,
that God will hide him in the shadow of his hand, (Isa. xlix. 2.)
and with him, all that are his, may be sure that they shall be
*in safeguard, Ps. xci. 1. David had now not only a prophet,
but a priest, a high priest, with him, to whom he was a
blessing, and they to him, and both a happy omen of his suc-
cess. Yet it appears, (by ch. xxviii. 6.) that Saul had a
high priest too, for he had a Urim to consult: it is supposed,
he preferred Ahitub the father of Zadok, of the family of
Fleazar ; (1 Chron. vi. 8.) for even those that hate the power
of godliness, yet will not be without the form. It must not be
‘forgotten here, that David at this time penned the liid Psalm,
as appears by the title of that Psalm, wherein he represents
HDoeg not only as malicious and spiteful, but as false and de-
ceitful : because though what he said was, for the substance
of it, true, yet he put false colours upon it, with a design to
do mischief: yet even then, when the priesthood was become
as a withered branch, he looks upon himself as a green olive-
tree in the house of God, v. 8. In this hurry and distraction
£hat David was continually in, yet he found both time and a
heart for communion with God, and found comfort in it.
CHAP. XXIII.
..Saul, having made himself drunk with the blood of the priests of the Lord,
is here, in this chapter, seeking David’s life, who appears here doing
good, and suffering ill, at the same time. Here is, J. The good service
ſe did to his king and country, in rescuing the city of Keilah out of the
Aands of the Philistines, v. 1–6. II. The danger he was thereby
Arought into from the malice of the prince he served, and the treachery of
the city he saved ; and his deliverance, by divine direction, from that
danger, v. 7–13. III. David in a wood, and his friend Jonathan
visiting him there and encouraging him, v. 14–18. IV. The informa-
tion, which the Ziphites brought to Saul of David's haunts, and the ex-
ºvedition Saul made, in pursuit of him, v. 19–25. J . The narrow
escape David had of falſing into his hands, v. 26–29. Many are the
tºº of the righteous, but the Lord delivereth them out of
then all.
J HEN they told David, saying, Behold, the
Philistines fight against Keilah, and they rob
the threshing-floors. 2 Therefore David inquired
of the LoRD, saying, Shall I go and smite these Philis-
fines? And the Lo RD said unto David, Go, and
Smite the Philistines, and save Keilah. 3 And
David's men said unto him, Behold, we be afraid
here in Judah: how much more then if we come to
Keilah against the armies of the Philistines 2 4
Then David inquired of the LoRD yet again. And
the LoRD answered him, and said, Arise, go down to
Keilah ; for I will deliver the Philistines into thine
hand. 5 So David and his men went to Keilah,
and fought with the Philistines, and brought away
their cattle, and smote them with a great slaughter.
So David saved the inhabitants of Keilah. 6 And
it came to pass, when Abiathar the son of Ahimelech
fled to David to Keilah, that he came down with an
ephod in his hand. -
Now we find why the prophet Gad (by divine direction,
no doubt) ordered David to go into the land of Judah ; (ch.
xxii. 5.) it was, that since Saul neglected the public safety,
he might take care of it, notwithstanding the ill treatment
that was given him ; for he must render good for evil, and
therein be a type of him who not only ventured his life, but
'laid down his life, for them that were his enemies.
1. Tidings are brought to David, as to the patron and pro-
‘tector of his country’s liberties, that the Philistines had made
descent upon the city of Keilah, and plundered the country
#ereabouts, v. 1. Probably, it was the departure both of
fºod and David from Saul, that encouraged the Philistines to
wake this incursiº When princes begin to persecute God’s
- 50 *
people and ministers, let them expect no other than vexation
on all sides. The way for any country to be quiet, is, to let
God's church be quiet in it : if Saul fight against David, the
Philistines shall fight against his country. - -
2. David is forward enough to come in for their relief, but
is willing to inquire of the Lord concerning it. Here is an
instance, (1.) Of David’s generosity and public-spiritedness.
Though his head and hands were full of his own business
and he had enough to do, with the little force he had, to se-
cure himself, yet he was concerned for the safety of his coun-
try, and could not sit still to see that ravaged : nay, though
Saul, whose business it was to guard the borders of his land,
hated him and sought his life, yet he was willing, to the ut-
most of his power, to serve him and his interests against the
common enemy, and bravely abhorred the thought of sacri-
ficing the common welfare to his private revenge. Those are
unlike to David, who sullenly decline to do good, because
they have not been so well considered as they deserved for the
services they have done. (2.) Of David’s piety and regard
to God. He inquired of the Lord by the prophet Gad ; for it
should seem by v. 6. that Abiathar came not to him with the
ephod till he was in Keilah. His inquiry is, Shall I go, and
smite these Philistines? He inquires both concerning the duty,
whether he might lawfully take Saul's work out of his hand,
and act without a commission from him ; and concerning the
event, whether he might safely venture against such a force as
the Philistines had, with such a handful of men at his feet,
and such a dangerous enemy as Saul was, at his back. It is
our duty, and will be our ease and comfort, whatever hap-
pens, to acknowledge God in all our ways, and to seek direc-
tion from him. # *
3. God appointed him, once and again, to go against the
Philistines, and promised him success; Go, and smite the
Philistines, v. 2. His men opposed it, v. 3. No sooner did
he begin to have soldiers of his own, than he found it hard
enough to manage them. They objected, that they had
enemies enough among their own countrymen, they needed
not to make the Philistines their enemies. Their hearts failed
them, when they only apprehended themselves in danger from
Saul’s band of pursuers, much more when they came to engage
the Philistine armies. To satisfy them therefore, he inquired
of the Lord again, and now received, not only a full commission,
which would warrant him to fight, though he had no orders
from Saul, (Arise, go down to Keilah, ) but also a full assur-
ance of victory; I will deliver the Philistines into thine hand,
v. 4. This was enough to animate the greatest coward he had
in his regiment. • -
4. He went, accordingly, against the Philistines, routed
them, and rescued Keilah ; (v. 5.) and, it should seem, he
made a sally into the country of the Philistines, for he car:
ried off their cattle by way of reprisal for the wrong they did
to the men of Keilah, in robbing their thrashing floors. Here
notice is taken, (v. , 6.) that it was while David remained in
Keilah, after he had cleared it of the Philistines, that Abiathar
came to him with the ephod in his hand, that is, the high
priest's ephod, in which the Urim and Thummim were. It
was a great comfort to David, in his banishment, that when he
could not go to the house of God, he had some of the choicest
treasures of that house brought to him, the high priest, and his
breast-plate of judgment.
7 And it was told Saul that David was come to
Keilah. And Saul said, God hath delivered him
into mine hand; for he is shut in, by entering into a
town that hath gates and bars. 8 And Saul called
all the people together to war, to go down to Keilah,
to besiege David and his men, 9 And David knew
that Saul secretly practised mischief against him ;
and he said to Abiathar the priest, Bring hither the
ephod. 10 Then said David, O Lord God of Israel,
thy servant hath certainly heard that Saul Seeketh
to come to Keilah, to destroy the city for my sake.
11 Will the men of Keilah deliver me up into his
hand 2 will Saul come down, as thy servant hath
heard? O Lo RD God of Israel, I beseech thee, tell
thy servant. And the Lo RD said, He will come
down. 12 Then said David, Will the men of
Keilah deliver me and my men into the hands of
Saul ? And the Lord said, They will deliver thee
up. 13 Then David and his men, which were about
six hundred, arose and departed out of Keilah, and
…”
EEFORE CHRIST, 1057.
I. SAMUEL, XXIII. Jonathan visits David privately.
went whithersoever they could go. And it was
told Saul that David was escaped from Keilah :
and he forbare to go forth.
Here is, I. Saul contriving within himself the destruction of
David, v. 7, 8. He heard that he was come to Keilah ; and did
he not hear what brought him thither? Was it not told him
that he had bravely relieved Keilah, and delivered it out of the
hands of the Philistines? This, one would think, should have
put Saul upon considering what honour and dignity should be
done to David for this. But instead of that, he catches at it as
an opportunity of doing him a mischief. An ungrateful wretch
he was, and for ever unworthy to have any service or kindness
done him. Well might David complain of his enemies, that
they rewarded him evil for good, and that for his love they
were his adversaries, Ps. xxxv. 12; ciz. 4. Christ was used
thus basely, John x. 32. Now observe, 1. How Saul abused
the God of Israel, in making his providence to patronize and
give countenance to his malicious designs, and from thence
promising himself success in them. God hath delivered him
into my hand; as if he, who was rejected of God, were, in this
instance, owned and favoured by him, and David infatuated.
He vainly triumphs before the victory, forgetting how often he
had had fairer advantages against David than he had now, and
yet missed his aim. He impiously connects God with his
cause, because he thought he had gained one point. There-
fore David prays, (Ps. cxl. 8.) Grant not, O Lord, the desires
of the wicked ; further not his wicked device, lest they eaſalt
themselves... We must not think that one smiling providence
either justifies an unrighteous cause, or secures its success.
2. How Saul abused the Israel of God, in making them the ser-
vants of his malice against David. He called all the people
together to war, and they must with all speed march to Keilah,
pretending to oppose the Philistines, but intending to besiege
David and his men; concealing that design, for it is said, (v.
9.) he secretly practised mischief against him. Miserable is
that people, whose prince is a tyrant; for while some are suf-
ferers by his tyranny, others (which is worse) are made ser-
vants to it, and instruments of it.
II. David consulting with God concerning his own preser-
Vation. He knew, by the information brought him, that Saul
was plotting his ruin, (v. 9.) and therefore applies himself to
his great Protector for direction. No sooner is the ephod
brought him, than he makes use of it, Bring hither the ephod.
We have the scriptures, those lively oracles, in our hands, let
us take advice from them in doubtful cases; “Bring hither
the Bible.” David's address to God, upon this occasion, is,
1. Very solemn and reverent. Twice he calls God, the Lord
God of Israel, and thrice he calls himself his servant, v. 10, 11.
Those that address God, must know their distance, and who
they are speaking to. 2. Very particular and express. His
representation of the case is so, v. 10. “Thy servant has
certainly heard on good authority” (for he would not call for
the ephod upon every idle rumour) “that Saul has a design
upon Keilah ;”. he does not say, “to destroy me,” but, “to
destroy the city” (as he had lately done the city of Nob) “for
my sake.” He seems more solicitous for their safety than for
his own, and will expose himself any where, rather than they
shall be brought into trouble by his being among them. Ge.
nerous souls are thus minded. His queries upon the case are
likewise very particular. God allows us to be so in our ad-
dresses to him ; “Lord, direct me in this matter, about which
I am now at a loss.” He does indeed invert the due order of
his queries, but God in his answer puts him into method.
That question should have been put first, and was first an-
swered, “Will Saul come down, as thy servant has heard 7”
“,Yea,” says the oracle, “he will come down; he has resolv-
ed it, is preparing for it, and will do it, unless he hear that
thou hast quitted the town.” “Well, but if he do come
down, will the men of Keilah stand by me in holding the city
against him, or will they open him the gates, and deliver me
into his hand?” If he had asked the men (that is, the magis-
trates or elders) of Keilah themselves, what they would do in
that case, they could not have told him, not knowing their own
minds, nor what they should do when it came to the trial,
much less which way the superior vote of their council would
carry it; or they might have told him they would protect him,
and yet afterward have betrayed him ; but God could teli
him infallibly : “When Saul besieges their city, and de-
mande of them that they surrender thee into his hands, how
fond soever they now seem of thee, as their saviour, they will
deliver thee up, rather than stand the shock of Saul’s fury.”
Note, (1.) God knows all men better than they know them-
selves, knows their strength, what is in them, and what they
will do, if they come into such and such circumstances /2.)
He therefore knows not only what will be, but what would be
if it were not prevented ; and therefore knows how to deliver
the godly out of temptation, and how to render to every man
according to his works. $ &
David, having thus far notice given him of his danger,
quitted Keilah, v. 13. His followers were now increased in
number to six hundred; with these he went out, not knowing
whither he went, but resolving to follow Providence, and put
himself under its protection. This broke Saul’s measures; he
thought God had delivered him into his hand, but it proved
that God delivered him out of his hand, as a bird out of the
snare of the fowler. When Saul heard that David was escaped
from Keilah, he forbare to go forth with the body of the army,
as he intended, (v. 8.) and resolved to take only his own
guards and go in quest of him. Thus does God baffle the
ºns of his people's enemies, and turn their counsels head-
Ong.
14 And David abode in the wilderness in strong
holds, and remained in a mountain in the wilderness
of Ziph : and Saul sought him every day; but God
delivered him not into his hand. 15 And David
saw that Saul was come out to seek his life: and
David was in the wilderness of Ziph in a wood. 16
And Jonathan, Saul’s son, arose, and went to David
into the wood, and strengthened his hand in God.
17 And he said unto him, Fear not; for the hand
of Saul my father shall not find thee: and thou
shalt be king over Israel, and I shall be next unto
thee; and that also Saul my father knoweth. 18
And they two made a covenant before the LORD.
And David abode in the wood, and Jonathan went
to his house.
Here is, I. David absconding. He abode in a wilderness,
in a mountain, (v. 14.) in a wood, v. 15. We must here, 1.
Commend his eminent virtues, his humility, modesty, fidelity
to his prince, and patient attendance on the providence of his
God, that he did not draw up his forces against Saul, fight
him in the field, or surprise him by some stratagem, or other,
and so avenge his own quarrel and that of the Lord’s priests
upon him, and put an end to his own troubles, and the cala-
mities of the country under his tyrannical government. No,
he makes no such attempt; he keeps God’s way, waits God’s
time, and is content to secure himself in woods and wilder-
nesses, though with some it might seem a reproach to that
courage for which he had been famous. But, 2. We must
also lament his hard fate, that an innocent man should be
thus terrified, and put in fear of his life; that a man of honour
should be thus disgraced, a man of merit thus recompensed
for his services, and a man that delighted in the service both
of God and his country, should be debarred from both, and
wrapt up in obscurity. What shall we say to this." Let it
make us think the worse of this world, which often gives such
bad treatment to its best men : let it reconcile even great and
active men to privacy and restraint, if Providence make that
their lot, for it was David’s : and let it make us long for that
kingdom, where goodness shall for ever be in glory, and holl-
ness in honour, and the righteous shall shine as the sun.
II. Saul hunting him as his implacable enemy. He sought
him every day, so restless was his malice, v. 14. He sought
his life no less, so cruel was his malice, v. 15. As it had
been from the beginning, it was now, and will be. He that is
born after the flesh, persecuteth him that is born after the spirit,
• 1.V. ZSJ. -
III. God defending him as his powerful Protector. God,
delivered him not into his hand, as Saul hoped ; (v. 7.) and
unless God had delivered him into his hand, he could not pre-
vail against him, John xix. 11.
IV: Jonathan comforting him, as his faithful friend. , True
friends will find out means to get together; David, it is likely,
appointed time and place for this interview, and Jonathan ob-
served it, though he exposed himself by it to his father's dis-
pleasure, and had it been discovered, it might have cost him
his life, True friendship will not shrink from danger, but can
easily venture; will not shrink from condescension, but can
easily stoop and exchange a palace for a wood, to serve a
friend. The very sight of Jonathan was reviving to David ;
but beside that, he said that to him, which was very encou-
raging. g -
1. As a pious friend, he directed him to God, the Founda-
tion of his confidence, and the Fountain of his comfort. He
strengthened his hand in God. David, hº a strong believer,
1.
BEFORE CHRIST, 1057.
Saul pursues David.
I. SAMUEL, XXIII.
**
:acking in his faith; and herein Jonathan was helpful to him,
by reminding him of the promise of God, the holy oil where-
with he was anointed, the presence of God with him hitherto,
apd the many experiences he had had of God’s goodness to
him: . Thus he strengthened his hands for action, by encourag-
ing his heart, not in the creature, but in God. Jonathan was
not in a capacity of doing anything to strengthen him, but he
assured him God would. -
2. As a self-denying friend, he takes a pleasure in the pros-
pect of David’s advancement to that honour which was his
own birthright; (v. 17.) “Thou shalt live to be king, and I
shall think it preferment enough to be next thee, near thee,
though under thee, and will never pretend to be a rival with
thee.” This resignation which Jonathan made to David of
his title, would be a great satisfaction to him, and make his
way much the more clear.
very, well; Jonathan having sometimes heard him say as
much. Whence it appears, what a wicked man Saul was, to
persecute one whom God favoured; and what a foolish man
he was, in thinking to prevent that which God had deter-
mined, and which would certainly come to pass. How could
he disannul what God had purposed ?
3. As a constant friend, he renewed his league of friendship
with him ; they two made a covenant now, this third time,
before the Lord, calling him to witness to it, v. 18. True
love, takes delight in repeating its engagements, giving and
receiving fresh assurances of the firmness of their friendship.
Our covenant with God should be often renewed, and therein
our communion with him kept up. David and Jonathan now
parted, and never came together again, that we find, in this
world ; for Jonathan said what he wished, not what he had
ground to expect, when he promised himself that he should
be next David in his kingdom.
19 Then came up the Ziphites to Saul to Gibeah,
saying, Doth not David hide himself with us in
strong holds in the wood, in the hill of Hachilah,
which is on the south of Jeshimon 2 20 Now
therefore, O king, come down, according to all the
desire of thy soul to come down ; and our part
shall be to deliver him into the king’s hand. 2I
And Saul said, Blessed be ye of the Lo RD ; for ye
have compassion on me. 22 Go, I pray you, pre-
pare yet, and know and see his place where his
haunt is, and who hath seen him there: for it is
told me that he dealeth very subtilly. 23 See
therefore, and take knowledge of all the lurking-
places where he hideth himseIf, and come ye again
to me with the certainty, and I will go with you :
and it shall come to pass, if he be in the land, that
I will search him out throughout all the thousands
of Judah. 24 And they arose, and went to Ziph
before Saul: but David and his men were in the
wilderness of Maon, in the plain on the south of
Jeshimon. 25 Saul also and his men went to seek
him. And they told David : wherefore he came
down into a rock, and abode in the wilderness of
Maon. And when Saul heard that, he pursued
after David in the wilderness of Maon. 26 And
Saul went on this side of the mountain, and David
and his men on that side of the mountain : and
, David made haste to get away for fear of Saul;
for Saul and his men compassed David and his men
round about to take them. 27 But there came a
messenger unto Saul, saying, Haste thee, and
Come ; for the Philistines have invaded the land.
28 Wherefore Saul returned from pursuing after
David, and went against the Philistines: therefore
they called that place Sela-hammah—lekoth. 29
And Devid went up from thence, and dwelt in
strong holds at En-gedi.
Here, 1. The Ziphites offer their service to Saul, to betray
David to him, v. 19, 20. He was sheltering himself in the
wilderness of Ziph, (v. 14, 15.) putting the more confidence
in the people of that country, because they were of his own
tribe. They had reason to think themselves happy, that they
had an ºpportuniºr serving one who was the ornament of
$3
needed the help of his friends, for the perfecting of what was
This, he tells him, Saul knew .
*
-*
their tribe, and was likely to be much more so ; who was so
far from plundering the country, or giving it any disturbance
with his troops, that he was ready to protect it, and do them
all the good offices that there was occasion for. But, to in-
gratiate themselves with Saul, they went to him, and not only
informed him very particularly where David quartered, (v.
19.) but invited him to come with his forces into their coun-
try in pursuit of him, and promised to deliver him into his
hand, v. 20. Saul had not sent to examine or threaten them,
but of their own accord, and even without asking a reward,
(as Judas did, What will ye give me 2) they proffer to betray
T)avid to him, who, they knew, thirsted after his blood. *.
2. Saul thankfully receives their information, and gladly
lays hold on the opportunity of hunting David in their wil-
derness, in hopes to make a prey of him at length. He inti-
mates to them how kindly he took it ; (v. 21.) Blessed be ye
of the Lord, (so near is God to his mouth, though far from
his heart,) for ye have compassion on me. It seems he looked
upon himself as a miserable man and an object of pity; his
own envy and ill nature made him so, else he might have
been easy, and have needed no man’s compassion. He like-
wise insinuates the little concern that the generality of his
people showed for him : “You have compassion on me,
which others have not.” Saul gives them instructions to
search more particularly for his haunts, (v. 22.), “For,” says
he, “I hear he deals very subtilly :” representing him as a
man crafty to do mischief, whereas all his subtilty was to se-
cure himself. It was strange that he did not go down with
them immediately, but he hoped, by their means, to set his
game with the more certainty, and thus IDivine Providence
gave David time to shift for himself. But the Ziphites had
laid their spies upon all the places where he was likely to be
discovered, and therefore Saul might come and seize him, if
he was in the land, v. 23. Now he thought himself sure of
his prey, and pleased himself with the thoughts of devouring
it.
3. The imminent peril that David was now brought into.
Upon intelligence that the Ziphites had betrayed him, he re-
tired from the hill of Hachilah to the wilderness of Maon,
(v. 24.) and at this time he penned the livth Psalm, as ap-
pears by the title, wherein he calls the Ziphites strangers,
though they were Israelites, because they used him barbar-
ously ; but he puts himself under, the divine protection:
“Behold, God is my Helper, and then all shall be well.”
Saul, having got intelligence of him, pursued him closely,
(v. 25.) till he came so near him, that there was but a moun-
tain between them ; (v. 26.) David and his men on one side
of the mountain flying, and Saul and his men on the other
side pursuing ; David in fear, and Saul in hope. But this
mountain was an emblem of the Divine Providence coming
between David and the destroyer, like the pillar of cloud be-
tween the Israelites and the Egyptians; David was concealed
by this mountain, and Saul confounded by it. David now
flees as a bird to his mountain, (Ps. xi. 1.) and finds God to
him as the shadow of a great rock. Saul hoped, with his
numerous forces, to inclose David, and compass him in and
his men; but the ground did not prove convenient for his de-
sign, and so it failed. A new name was given to the place in .
remembrance of this, (v. 28.) Sela-hammah-lekoth, the rock of
division, because it divided between Saul and David.
4. The deliverance of David out of this danger. Provi-
dence gave Saul a diversion when he was just ready to lay
hold on David ; notice was brought him that the Philistines
were invading the land, (v. 27.) probably, that part of the
land where his own estate lay, which would be seized, or at
least spoiled, by the invaders: for the little notice he took of
Keilah’s distress, and David’s relief of it in the beginning of
this chapter, give us cause to suspect that he would not now
have left pursuing David, and gone to oppose the Philistines,
if some private interests of his own had not been at stake-
However it was, he found himself under a necessity of going
against the Philistines, (v. 28.) and by this means TXavid was
delivered when he was on the brink of destruction ; Saul was
disappointed of his prey, and God was glorified as his won-
derful Protector. When the Philistines invaded the land,
they were far from intending any kindness to David by it:
yet the overruling providence of God, which orders all events,
and the times of them, made it very serviceable to him. The
wisdom of God is never at a loss for ways and means to pre-
serve his people. As this Saul here was diverted, so an-
other Saul was converted, just then when he was breathing
out threatenings and slaughter against the saints of the Lord,
Acts ix. 1.
Lastly, David having thus escaped, took shelter in some
natural fortresses, which he found in the wilderness of Eih"
BEFoRE CHRIST, 1057.
I. SAMUEL, XXIV. David cuts off Saul's skirt-
gedi, v. 29. And this Dr. Lightfoot thinks was the wilderness
of Judah, in which I)avid was, when he penned the lxiiid
Psalm, which breathes as much pious and devout affection as
almost any of his Psalms; for in all places, and in all con-
<ditions, he still kept up his communion with God.
CHAP. XXIV.
he have hitherto had Saul seeking an opportunity to destroy David, and,
to his shame, he could neverſº it. In this chapter David had a fair
opportunity to destroy Saul, and, to his honour, he did not make use o
ał3 his sparing Saul's life, was as great an instance of God's grace in
him, as the preserving of his own life was of God's providence over him.
Observe, I. How maliciously Saul sought David's life, v. 1, 2 II.
How generously David saved Saul's life, (when he had him at an ad-
vantage,) and only cut off the skirt of his robe, v. 3–8. III. How
pathetically he reasoned with Saul, upon this, to bring him to a better
temper towards him, v. 9–15. IP. The good impression this made
upon Saul, for the present, v. 16–22.
‘1 ND it came to pass, when Saul was returned
from following the Philistines, that it was
told him, saying, Behold, David is in the wilderness
of En-gedi. 2 Then Saul took three thousand
'chosen men out of all Israel, and went to seek David
and his men upon the rocks of the wild goats. 3
And he came to the sheep-cotes by the way, where
was a cave; and Saul went in to cover liis feet:
and David and his men remained in the sides of the
cave. 4 And the men of David said unto him,
Behold the day of which the Lo RD said unto thee,
Behold, I will deliver thine enemy into thine hand,
that thou mayest do to him as it shall seem good
unto thee. Then David arose, and cut off the skirt
of Saul’s robe privily. 5 And it came to pass after-
ward, that David’s heart smote him, because he had
cut off Saul’s skirt. 6 And he said unto his men,
The Lo RD forbid that I should do this thing unto
my master, the Lo RD’s anointed, to stretch forth
mine hand against him, seeing he is the anointed of
the Lo RD. 7 So David stayed his servants with
these words, and suffered them not to rise against
Saul. But Saul rose up out of the cave, and went
on his way. 8 David also arose afterward, and
went out of the cave, and cried after Saul, saying,
My lord the king. And when Saul looked behind
him, David stooped with his face to the earth, and
bowed himself.
Here, I. Saul renews his pursuit of David, v. 1, 2. No
sooner is he come home safe from chasing the Philistines, in
which it should seem he had good success, than he inquires
after David to do him a mischief, and resolves to have another
thrust at him, as if he had been delivered to do all these abomina-
itions, Jer. vii. 10. By the frequent incursions of the Philis-
fines, he might have seen how necessary it was to recall David
from his banishment, and restore him to his place in the army
again ; but so far is he from that, that now, more than ever,
he is exasperated against him ; and, hearing that he is in the
wilderness of En-gedi, he draws out three thousand choice
men, and goes with them at his feet in pursuit of him, upon
£he rocks of the wild goats, where, one would think, David
should not be envied an habitation, nor Saul be desirous to
disturb him ; for what harm could he fear from one who was
no better accommodated 3 But it is not enough to Saul, that
he is thus cooped up ; he cannot be easy while he is alive.
II. Providence brings Saul alone into the same cave wherein
David and his men had hid themselves, v.3. In those coun-
tries there were very large caves in the sides of the rocks or
mountains, partly natural, but, probably, much enlarged by
art, for the sheltering of sheep from the heat of the sun; hence
We read of places where the flocks did rest at noon, (Cant. i.
7.) and this cave seems to be spoken of as one of the sheep-
cotes. In the sides of this cave David and his men remained,
perhaps not all his men, the whole 600, but only some few of
his particular friends, the rest being disposed of in similar
retirements. Saul, passing by, turned in himself alone, not
in search of David, (for, supposing him to be an aspiring,
ambitious man, he thought to find him rather climbing with
the wild goats upon the rocks, than retiring with the sheep
into a cave,) but thither he turned aside to cover his feet, that
is, to sleep a while, it being a cool and quiet place, and very
*...* in the heat of the day: probably, he ordered nis
OL's le 5 D
attendants to march before, reserving only a very few to wait
for him at the mouth of the cave. -
III. David’s servants stir him up to kill Saul, now that he
had so fair an opportunity to do it, v. 4. They remind him
that this was the day which he had long looked for, and of
which God had spoken to him in general when he was anoint-
ed to the kingdom, which should put a period to his troubles,
and open the passage to his advancement. Saul now lay at
his mercy, and it was easy to imagine how little mercy he
should find with Saul, and therefore what little reason he had
to show mercy to him. “By all means,” say his servants,
“give him the fatal blow now.” See how apt we are to mis-
understand, 1. The promises of God. God had assured David
he would deliver him from Saul, and his men interpret that as
a warrant to destroy Saul. 2. The providences of God; be-
cause it was now in his power to kill him, they concluded he
might lawfully do it. *
IV. David cut off the skirt of his robe, but soon repented that
he had done that : his heart smote him for it, (v. 5.) though it
did Saul no real hurt, and served David for a proof that it was
in his power to have killed him ; (v. 11.) yet, because it was
an affront to Saul’s royal dignity, he wished he had not done
it. Note, It is a good thing to have a heart within us, Smiting
us for sins that seem little ; it is a sign that conscience is awake
and tender, and will be the means of preventing greater sins.
V. He reasons strongly both with himself and with his ser-
vants, against doing Saul any hurt. 1. He reasons with him
self; (v. 6.) The Lord forbid that I should do this thing. Note,
Sin is a thing which it becomes us to startle at, and to resist
the temptations to, not only with resolution, but with a holy
indignation. He considers Saul now, not as his enemy, and
the only person that stood in the way of his preferment, for
then he would be induced to hearken to the temptation, but
as God’s anointed, that is, the person whom God had appoint-
ed to reign as long as he lived, and who, as such, was under
the particular protection of the divine law ; and as his master,
to whom he was obliged to be faithful Let servants and sub-
jects learn hence to be dutiful and loyal, whatever hardships
are put upon them, 1 Pet. ii. 18. 2. He reasons with his ser-
vants. He suffered them not to rise against Saul, v. 7. He would
not only not do this bad thing himself, but he would not suffer
those about him to do it.
Thus did he render good for evil to
him from whom he had received evil for good; and was herein
both a type of Christ, who saved his persecutors, and an exam-
ple to all christians, not to be overcome of evil, but to overcome
evil with good.
VI. He follows Saul out of the cave, and though he would
not take the opportunity to slay him, yet he wisely took the
opportunity, if possible, to slay his enmity, by convincing him
that he was not such a man as he took him for. 1. Even in
showing his head, he testified that he had an honourable
opinion of Saul. He had too much reason to believe that, let
him say what he would, Saul would immediately be the death
of him, as soon as he saw him, and yet he bravely lays aside
that jealousy, and thinks Saul so much a man of sense as to
hear his reasoning, when he had so much to say in his own
vindication, and such fresh and sensible proofs to give of his
own integrity. 2. His behaviour was very respectful, he
stooped with his face to the earth, and bowed himself, giving
honour to whom honour was due, and teaching us to order
ourselves lowly and reverently to all our superiors, even to
those that have been most injurious to us. -
9 And David said to Saul, Wherefore hearest
thou men’s words, saying, Behold, David seeketh
thy hurt? - 10 Behold, this day thine eyes have seen
how that the LoRD had delivered thee to-day into
mine hand in the cave : and some bade me kill thee;
but mine eye spared thee: and I said, I will not put
forth mine hand against my lord; for he is the
LoRD’s anointed. 11 Moreover, my father, see ;
yea, see the skirt of thy robe in my hand : for in
that I cut off the skirt of thy robe, and killed thee
not, know thou and see that there is neither evil nor
transgression in mine hand, and I have not sinned
against thee; yet thou huntest my soul to take it.
12 The Lord judge between me and thee, and the
LoRD avenge me of thee: but mine hand shall not
be upon thee. 13 As saith the proverb of the an-
cients, Wickedness proceedeth from the wicked :
but mine hand shall not be upon thee. 14 After
whom is the king of Israel comeºt after whom
5
BEFORE Christ, 1057.
Saul reconciled to David.
I. SAMUEL, XXIV.
dost thou pursue 2 after a dead dog, after a flea 2
15 The Lord therefore be judge, and judge between
me and thee, and see, and plead my cause, and
deliver me out of thine hand.
We have here David's warm and pathetic speech to Saul,
wherein he endeavours to convince him that he did him a great
deal of wrong in persecuting him thus, and to persuade him
therefore to be reconciled.
1. He calls him father ; (v. 11.) for he was not only, as king,
the father of his country, but he was, in particular, his father-
in-law. From a father one may expect compassion, and a
favourable opinion. For a prince to seek the ruin of any of
his good subjects, is as unnatural as for a father to seek the
ruin of his own children. -
2. He lays the blame of his rage against him upon his evil
counsellors; Wherefore hearest thou men's words? v. 9. It is a .
piece of respect owing to crowned heads, if they do amiss, to
charge it upon those about them, who either advised them to
it, or should have advised them against it. David had reason
enough to think that Saul persecuted him purely from his own
envy and malice, yet he decently supposes that others put him
on to do it, and made him believe that David was his enemy,
and sought his hurt. Satan, the great accuser of the brethren,
has his agents in all places, and particularly in the courts of
those princes that encourage them and give ear to them, who
make it their business to represent the people of God as ene-
mies to Caesar, and hurtful to kings and princes, that, being
thus dressed up in bear skins, they may “be baited.” -
3. He-solemnly protests his own innocence, and that he was
far from designing any hurt or mischief to Saul. “ There is
neither evil nor transgression in my hand, v. 11. I am not
chargeable with any crime, nor conscious of any guilt, and
had Î a window in my breast, thou mightest through it see the
sincerity of my heart in this protestation. I have not sinned
against thee ; (however I have sinned against God;) yet thow
huntest my soul,” that is, “my life.” Perhaps it was about
this time that David penned the seventh Psalm, concerning
the business of Cush the Benjamite, that is, Saul, as some
think, wherein he appeals to God, (v. 3—5.) If there be ini-
quity in my hands, then let the enemy persecute my soul and take
it ; putting in a parenthesis, with reference to the story of this
chapter. Yea, I have delivered him that without cause is mine
enemy. - r
4. He produces undeniable evidence to prove the falseness
of the suggestion upon which Saul’s malice against him was
grounded ; David was charged with seeking Saul's hurt;
“See,” says he, “ yea, see the skirt of thy robe; (v. 11.) let this
be a witness for me, and an unexceptionable witness it is :
had that been true which I am accused of, I had now had thy
head in my hand, and not the skirt of thy robe, for I could as
easily have cut off that as this.” To corroborate this evidence,
he shows him, (1.) That God’s providence had given him op-
portunity to do it. The Lord delivered thee, very surprisingly,
to-day into mine hand ; whence many a one would have
gathered an intimation, that it was the will of God he should
now give the determining blow to him whose neck lay so fair
for it. When Saul had but a very small advantage against
David, he cried out, God has delivered him into my hand, (ch.
xxiii. 7.) and resolved to make the best of that advantage ;
but David did not so. (2.) That his counsellors and those
about him had earnestly put him on to do it. Some bade me
'kill thee. He had blamed Saul for hearkening to men’s words,
and justly ; “for,” says he, “if I had done so, thou hadst not
been alive now.” (3.) That it was upon a good principle,
that he refused to do it; not because his attendants were at
hand, who, it may be, would have avenged his death ; no, it
was not by the fear of them, but by the fear of God, that he
was restrained from it; “He is my lord, and the Lord’s
anointed, whom I ought to protect, and to whom I owe faith
and allegiance, and therefore I said, I will not touch a hair of
his head.” Such a happy command he had of himself, that
his nature, in the midst of the greatest provocation, was not
suffered to rebel against his principles. . . . .
5. He declares it his fixed resolution never to be his own
avenger. The Lord avenge me of thee; that is, “deliver me
out of thy hand; but, whatever comes of it, my hand shall not
be upon thee;” (v. 12. and again, v. 13.) as saith the proverb of
the ancients, Wickedness proceedeth from the wicked. The wis.
dom of the ancients is transmitted to posterity by their pro-
Verbial sayings: many such we receive by tradition from our
fathers; and the counsels of common persons are very much
directed by this, “As the old saying is.” Here is one that
was in use in David’s time, Wackedness proceedeth from the
wicked ; that is, % Men's own iniquity will ruin them at
-º-mess-sº
last. So some understand it. Froward furious men will cu%
their own throats with their own knives. Give them rope
enough, and they will hang themselves. In this sense it
comes in very fitly as a reason why his hand should not be
upon him. (2.) Bad men will do bad things; according as
men's principles and dispositions are, accordingly will their
actions be : this suits the connexion. If David had been a
wicked man, as he was represented, he would have done this
wicked thing; but he durst not, because of the fear of God.
Or thus: Whatever injuries bad men do us, (which we are
not to wonder at ; he that lies among thorns, must expect to
be scratched,) yet we must not return them ; never render
railing for railing : though wickedness proceed from the wicked,
yet let it not therefore proceed from us by way of retaliation.
| Though the dog bark at the sheep, the sheep does not bark at
the dog. See Isa. xxxii. 6–8. . . i &
6. He endeavours to convince him, that as it was a bad thing,
so it was a mean thing, for him to give chase to such an in-
considerable person as David was ; (v. 14.) Whom does the
king of Israel pursue with all this care and force; A dead dog,
a flea ; one flea ; so it is in the Hebrew. It is below so great a
king to enter the lists with one that is so unequal a match for
him, one of his own servants, bred a poor shepherd, now an
exile; neither able nor willing to make any resistance. To
conquer him would not be to his honour, to attempt it was his
disparagement. If Saul would consult his own reputation, he
would slight such an enemy, (supposing he were really his
enemy,) and would think himself in no danger from him.
David was so far from aspiring, that he was, in his own-ac-
count, as a dead dog ; Mephibosheth thus calls himself, 2 Sam.
ix. 8. This humble language would have wrought upon Saul,
if he had any spark of generosity in him ; Satis est prostrasse.
leoni—Enough for the lion, that he has laid his victim low.
What credit would it be to Saul to trample upon a dead dog 3
What pleasure could it be to him to hunt a flea, a single flea º
Which, (as some have observed,) if it be sought, is not easily
found, if it be found, not easily caught, and, if it be caught,
is a poor prize, especially for a prince. Aquila non captat
muscas—The eagle does not dart upon flies. David thinks Sauk
had no more reason to fear him, than to fear a flea-bite.
7. He once and again appeals to God as the righteous
Judge ; (v. 12. and v. 45.) The Lord judge between me and thee.
Note, The justice of God is the refuge and comfort of oppress-
ed innocence. If men wrong us, God will right us, at
furthest, in the judgment of the great day; . With him David
leaves his cause, and so rests satisfied, waiting his time to ap-
pear for him. i . g
16 And it came to pass, when David had made
an end of speaking these words unto Saul, that Sauf
said, Is this thy voice, my son David 2 And Saul
lifted up his voice and wept. 17 And he said to
David, Thou art more righteous than I: for thou.
hast rewarded me good, whereas I have rewarded
thee evil. 18 And thou hast showed this day how
that thou hast dealt well with me: forasmuch as, when
the Lo RD had delivered me into thine hand, thou.
killedst me not. 19 For if a man find his enemy,
will he let him go well away ? Wherefore the LoRD.
reward thee good for what thou hast done unto me
this day. 20 And now, behold, I know well that
thou shalt surely be king, and that the kingdom of
Israel shall be established in thine hand. 21 Swear
now therefore unto me by the Lo RD, that thou wilt
not cut off my seed after me, and that thou wilt not
destroy my name out of my father’s house. 22 And
David sware unto Saul. And Saul went home :
but David and his men gat them up unto the hold.
Here is, I. Saul’s penitent reply to David's speech. . It was
strange that he had patience to hear him out, considering how.
outrageous he was against him, and how cutting David’s dis.
course was: but God restrained him and his men ; and we
may suppose Saul struck with amazement at the singularity
of the event, and much more when he found how much he
had lain at David’s mercy. His heart must have been harder
than a stone, if this had not affected him.
1. He melted into tears; and we will not suppose them to
be counterfeit, but real expressions of his present concern at
the sight of his own iniquity, so plainly proved upon him.
He speaks as one quite overcome with David’s kindness; Is .
this thy voice, my son David 2 And, as one that relented at
the thought of his own folly and ingratitude, he lifted up his
T}EFORE CHRIST, 1057.
The death of Samuel.
I. SAMUEL, XXV.
voice and wept, v. 16. Many mourn for their sins, that do not
truly repent of them ; weep bitterly for them, and yet continue
in love and league with them. - e
2. He ingenuously acknowledged David's integrity, and his
own iniquity; (v. 17.) Thow art more righteous than I. Now
God made good to David that word on which he had caused
him to hope, that he would bring forth his righteousness as the
light, Ps. xxxvii.6. They who take care to keep a good con-
science, may leave it to God to secure them the credit of it.
This fair confession was enough to prove David innocent,
(even his enemy himself being judge,) but not enough to
prove Saul himself a true penitent. He should have said,
Thou art righteous, but I am wicked; but the utmost he will
own is this, Thou art more righteous than I. Bad men will
commonly go no further than this in their confessions; they
will own they are not so good as some others are ; there are
that are better than they, and more righteous. He now owns
himself under a mistake concerning David ; (v. 18.) “Thou
hast showed this day, that thou art so far from seeking my hurt,
that thou hast dealt well with me.” We are too apt to suspect
others to be worse affected towards us than really they are,
and than perhaps they are proved to be ; when, afterward, our
mistake is discovered, we should be forward to recall our sus-
picions, as Saul does here.
3. He prays God to recompense David for this his generous
kindness to him. He owns that David’s sparing him when
he had him in his power, was an uncommon and an unparalleled
instance of tenderness to an enemy; no man would have done
the like ; and therefore, either because he thought himself not
able to give him a full recompence for so great a favour, or,
because he found himself not inclined to give him any recom-
pence at all, he turns him over to God for his pay; The Lord
reward thee good, v. 19. Poor beggars can do no less than pray
for their benefactors, and Saul did no more.
4. He prophesies his advancement to the throne; (v. 20.)
I know well that thou shalt surely be king. He knew it before,
by the promise Samuel had made him of it, compared with
the excellent spirit that appeared in David, which highly ag-
gravated his sin and folly, in persecuting him as he did ; he
had as much reason to say, concerning David, as David con-
cerning him, How can I put forth mine hand against the Lord’s
anointed 2. But now he knew it by the interest he found he
had in the people, the special providence of God in protecting
him, and the generous kingly spirit he had now given a proof
of in sparing his enemy. Now he knew it ; that is, now that
he was in a good temper, he was willing to own that he knew
1t, and to submit to the conviction of it. Note, Sooner or later,
God will force even those that are of the synagogue of Satan,
to know and own those that he has loved, and to worship be-
fore their feet; for so it is promised, Rev. iii. 9. This ac-
knowledgment which Saul made of David’s incontestable
title to the crown, was a great encouragement to David him-
self, and a support to his faith and hope.
5. He binds David with an oath, hereafter to show the same
tenderness of his seed, and of his name, as he had now show-
ed of his person, v. 21. David had more reason to oblige Saul
by an oath that he would not destroy him, yet he insists not
on that ; (if the laws of justice and honour would not bind him,
an oath would not;) but Saul knew David to be a conscien-
tious man, and would think his interests safe, if he could get
them secured by his oath. Saul, by his disobedience, had
ruined his own soul, and never took care by repentance to pre-
vent that ruin, and yet is very solicitous that his name might
not be destroyed, nor his seed cut off. However, David sware
wnto him, v. 22. Though he might be tempted, not only in
revenge, but in prudence, to extirpate Saul’s family, yet he
binds himself not to do it, knowing that God could and would
establish the kingdom to him and his, without the use of such
Žoody methods. This oath he afterward religiously observed ;
he supported Mephibosheth, and executed those as traitors
that slew Ishbosheth. The hanging up of several of Saul's
posterity, to atone for the destruction of the Gibeonites, was
God’s appointment, not David’s act, and therefore not the
violation of this oath. -
II. Their parting in peace. 1. Saul, for the present, let fall
the persecution: he went home convinced, but not converted ;
ashamed of his envy to David, yet retaining in his breast that
root of bitterness; vexed that, when at last he had found
David, he could not at that time find in his heart to destroy
him, as he had designed. God has many ways to tie the hands
of persecutors, when he does not turn their hearts. 2. David
continued to shift for his own safety; he knew Saul too well to
trust him, and therefore gat him up writo the hold. It is dan-
gerous venturing upon the mercy of a reconciled enemy. We
read of those who believed in Christ, and yet he did not com-
mit himself to them, because he knew all men. They that like
David are innocent as doves, must thus like him be wise as
serpents.
CHAP. XXV.
We have here some intermission of David's troubles by Saul. Providence
favoured him with a breathing time, and yet this chapter gives us in-
stances of the troubles of David : if one vexation seem to be over, we
must not be secure ; a storm may arise from some other point, as here to
David. J. Tidings of § of Samuel could not but trouble him, v.
l. But, II. The abuse he received from Nabal is more largely re-
corded in this chapter. 1. The character of Nabal, v. 2, 3. 2. The hum-
ble request sent to him, v, 4–9. 3. His churlish answer, v. 10, 11.
4. David's angry resentment of it, v. 12, 13, 21, 22. 5. Abigail’s pru-
dent care to prejeñt the mischief it was likely to bring upon her family,
v. 14–20. 6. Her address to David to pacify him, v. 23–31. 7.
David's favourable reception of her, v. 32–35. 8. The death of Nabal,
v. 36–38, 9. Abigail’s marriage to David, v. 39–44.
1 ND Samuel died : and all the Israelites were
gathered together, and lamented him, and
buried him in his house at Ramah. And David
arose, and went down to the wilderness of Paran.
We have here a short account of Samuel's death and burial.
1. Though he was a great man, and one that was admirably
well qualified for public service, yet he spent the latter end
of his days in retirement and obscurity : not because he was
superannuated, for he knew how to preside in a college of the
prophets, (ch. xix. 20.) but because Israel had rejected him,
for which God thus justly chastised them, and because his de-
sire was to be quiet, and to enjoy himself and his God in acts
of devotion, now in his advanced years ; and in this desire
God graciously indulged him. Let old people be willing to
rest themselves, though it look like burying themselves alive.
2. Though he was a fast friend to David, , for which Saul
hated him, as also for dealing plainly with him; yet he died
in peace, even in the worst of the days of Saul’s tyranny, who,
he sometimes feared, would kill him, ch. xvi. 2. Though
Saul loved him not, yet he feared him, as Herod did John ;
and feared the people, for all knew him to be a prophet.
Thus is Saul restrained from hurting him.
3. All Israel lamented him; and they had reason, for they
had all a loss in him. His personal merits commanded this
honour to be done him at his death : his former services to the
public, when he judged Israel, made this respect to his name
and memory, a just debt; it had been very ungrateful to have
withheld it. The sons of the prophets had lost the founder and
president of their college, and whatever weakened them was
a public loss : but that was not all, Samuel was a constant
intercessor for Israel, prayed daily for them ; (ch. xii. 23.) if
he go, they part with the best friend they haye. The loss is
the more grievous at this juncture, when Saul is grown so out-
rageous, and David driven from his country ; never more need
of Samuel than now, yet now he is removed. We will hope
that the Israelites lamented Samuel’s death the more bitterly,
because they remembered against themselves their own sin
and folly in rejecting him, and desiring a king. Note, (1.)
Those have hard hearts, who can bury their faithful ministers
with dry eyes; who are not sensible of the loss of those who
have prayed for them, and taught them the way of the Lord.
(2.) When God’s providence removes our relations and friends
from us, we ought to be humbled for our misconduct toward
them, while they were with us.
4. They buried him, not in the school of the prophets at
Naioth, but in his own house, or perhaps in the garden per-
taining to it, at Ramah, where he was born.
5. David, hereupon, went down to the wilderness of Paran,
retiring, perhaps, to mourn the more solemnly for the death
of Samuel. Or, rather, because now that he had lost so good
a friend, who was (and he hoped would be) a great support
to him, he apprehended his danger to be greater than ever,
and therefore withdrew to a wilderness, out of the limits of the
land of Israel; and now it was, that he dwelt in the tents of
Kedar, Ps. cxx. 5. In some parts of this wilderness of Paran
Israel wandered when they came out of Egypt; the place
would bring to mind God’s care concerning them, and David
might improve that for his own encouragement, now in his
wilderness state.
2 And there was a man in Maon, whose posses-
sions were in Carmel ; and the man was very great,
and he had three thousand sheep, and a thousand
goats: and he was shearing his sheep in Carmel.
3 Now the name of the man was Nabal, and the
name of his wife Abigail ; and she was a woman of
good understanding, and of a beautiful countenance:
but the man was churlish, and evil in his doings; and
755
BEFoRE CHRIST, 1057. I. SAMUEL, XXV. JWabal's churlishness.
he was of the house of Caleb. 4 And David heard
in the wilderness that Nabal did shear his sheep.
5 And David sent out ten young men; and David
said unto the young men, Get you up to Carmel,
and go to Nabal, and greet him in my name. 6
And thus shall ye say to him that liveth in pros-
perity, Peace be both to thee, and peace be to thine
house, and peace be unto all that thou hast. 7
And now I have heard that thou hast shearers :
now, thy shepherds which were with us, we hurt
them not, neither was there aught missing unto
them, all the while they were in Carmel. 8 Ask
thy young men, and they will shew thee. Where-
fore let the young men find favour in thine eyes;
for we come in a good day: give, I pray thee,
whatsoever cometh to thine hand unto thy servants,
and to thy son David. 9 And when David’s
young men came, they spake to Nabal according
to all those words, in the name of David, and ceas-
ed. 10 And Nabal answered David’s servants,
and said, Who is David 2 And who is the son of
Jesse ? There be many servants now-a-days that
break away every man from his master. 11 Shall
I then take my bread and my water, and my flesh
that I have killed for my shearers, and give it
unto men whom I know not whence they be 2
Here begins the story of Nabal.
I. A short account of him, who and what he was, v. 2, 3.
A man we should never have heard of, if there had not hap-
pened some communication between him and David. Ob-
serve, 1. His name: Nabal ; a fool, so it signifies. It was a
wonder that his parents would give him that name, and an ill
omen of what proved to be his character. Yet indeed we all
of us deserve to be so called, when we come into the world ;
for, Man is born like the wild ass’s colt, and foolishness is bound
up in our hearts. 2. His family: he was of the house of
Caleb, but was indeed of another spirit. He inherited Ca-
leb's estate ; for Maon and Carmel lay near Hebron, which
was given to Caleb ; (Josh. xv. 54, 55; xiv. 14.) but he was
far from inheriting his virtues. He was a disgrace to his fa-
mily, and then it was no honour to him. Degeneranti genus
opprobrium—A good extraction is a reproach to him who dege-
nerates from it. The Seventy, and some other ancient ver-
Sions, read it appellatively ; not, He was a Calebite, He was
a dogged man, of a currish disposition, surly and snappish,
and always snarling. He was aySpwros xvyixos—a man that was a
§. 3. His wealth : he was very great, that is, very rich ;
łºr riches make men look great in the eye of the world ;
otherwise, to one that takes his measures aright, he really
looked very mean. Riches are common blessings, which
God often gives to Nabals, to whom he gives fieither wisdom
nor grace. 4. His wife: Abigail; a woman of great under-
standing. Her name signifies, the joy of her father ; yet he
could not promise himself much joy of her, when he married
her to such a husband, inquiring more after his wealth than
after his wisdom. Many a child is thrown away upon a
great heap of the mire of worldly wealth ; married to that,
and to nothing else that is desirable. Wisdom is good with
an inheritance, but an inheritance is good for little without
wisdom. Many an Abigail is tied to a Nabal, and if it be so,
be her understanding, like Abigail’s, ever so great, it will be
little enough for her exercises. 5. His character: he had no
Sense either of honour or honesty : not of honour, for he was
churlish, cross, and ill-humoured; not of honesty, for he was
evil in his doings, hard, and oppressive, and a man that cared
not what fraud and violence he used in getting and saving, so
he could but get and save. This is the character given of
Nabal by Him who knows what every man is.
II. David's humble request to him, that he would send him
some victuals for himself and his men.
1. TXavid, it seems, was in such distress, that he would be
glad to be beholden to him, and did, in effect, come a beg-
ging to his door. What little reason have we to value the
wealth of this world, when so great a churl as Nabal was,
abounds, and so great a saint as David was, suffers want
Önce before we had David begging his bread, but then it was
of Ahimelech the high priest, to whom one would not grudge
to stoop. But to send a begging to Nabal, was what such a
Spirit as David "% could not admit without some reluctan-
cy; yet if Providence bring him to these straits, he will not
say, that to beg he is ashamed. Yet see Ps. xxxvii. 25.
2. He chose a good time to send to Nabal, when he had
many hands employed about him in shearing his sheep, fo.
whom he was to make a plentiful entertainment, so that good
cheer was stirring. Had he sent at another time, Nabai
would have pretended he had nothing to spare, but now he
could not have that excuse. It was usual to make feasts at
their sheep-shearings, as appears from Absalom's feast on
that occasion ; (2 Sam. xiii. 24.) for wool was one of the
staple commodities of Canaan. -
3. David ordered his men to deliver their message to him
with a great deal of courtesy and respect; “Go to Nabal,
and greet him in my name. Tell him I sent you to present my
service to him, and to inquire how he does and his family,”
v. 5. He puts words in their mouths; (v. 6.) Thus shall ye
say to him that liveth; (our translators add, in prosperity ;) as
if those live indeed, that live as Nabal did, with abundance
of the wealth of this world about them ; whereas, in truth,
those that live in pleasure, are dead while they live, 1 Tim. v.
6. This was, methinks, too high a compliment to pass upon
Nabal, to call him the man that liveth. David knew better
thingº, that in God’s favour is life, not in the world’s smiles:
and by the rough answer he was well enough served for this
too smooth address to such a muckworm. Yet his good
wishes were very commendable ; “Peace be to thee ; all good
both to soul and body : Peace to thy house and to all that thou
hast. Tell him I am a hearty well-wisher to his health and
prosperity.” He bids them call him his son David ; (v. 8.)
intimating, that, for his age and estate, David honoured him
as a father, and therefore hoped to receive some fatherly kind-
ness from him.
4. He pleaded the kindness which Nabal's shepherds had
received from David and his men; and one good turn requires
another. He appeals to Nabal's own servants, and shows,
that when David’s soldiers were quartered among Nabal's
shepherds, (1.) They did not hurt, them themselves; did
them no injury, gave them no disturbance, were not a terror
to them, nor took any of their lambs out of their flock. Yet,
considering the character of David’s men, men in distress,
and debt, and discontented, and the scarcity of provisions in
his camp, it was not without a great deal of care and good
management that they were kept from plundering. (2.)
They protected them from being hurt by others. David him-
self does but intimate this, for he would not boast of his good
offices; neither was there aught missing unto them, v. 7. But
Nabal's servants, to whom he appealed, went further; (v.
16.) They were a wall unto us, both by night and day. . David’s
soldiers were a guard to Nabal's shepherds, when the bands
of the Philistines robbed the threshing-floors, (ch. xxiii. 1.) and
would have robbed the sheep-folds. From those plunderers
Nabal's flocks were protected by David’s care, and therefore
let us find favour in thine eyes. Those that have shown kind-
ness may justly expect to receive kindness.
He was very modest in his request. Though David was
anointed king, he insists not upon royal dainties, but, ‘‘Give
whatsoever comes to thy hand, and we will be thankful for
it.” Beggars must not be choosers. They that deserved to
have been served first, will now be glad of what is left. They
plead, We come in a good day, a festival, when not only the
provision is more plentiful, but the heart and hand are usually
more open and free, than at other times. when much may be
spared, and yet not be missed. He demands it not as a debt,
either by way of tribute, as he was a king, or by way of con-
tribution, as he was a general, but as a boon to a friend, that
was his humble servant. David’s servants delivered their,
message faithfully, and very handsomely, not doubting but to
go back well laden with provisions.
III. Nabal's churlish answer to this modest petition, v. 10,
11. One would not have imagined it possible that any man
should be so very rude and ill-conditioned as Nabal was.
David called himself his son, and asked bread, and a fish, but
instead thereof, he gave him a stone, and a scorpion ; not
only denied him, but abused him. If he had not thought fit
to send him any supplies for fear of Ahimelech's fate, who
paid dear for his kindness to David, yet he might have given
a civil answer, and made the denial as modest as the request
was. But, instead of that, he falls into a passion, as covetous
men are apt to do, when they are asked for any thing, think-
ing thus to cover one sin with another, and by abusing the
poor to excuse themselves from relieving them. But God will
not thus be mocked.
1. He speaks scornfully of David, as an insignificant man,
not worth taking notice of. The Philistines could say of him.
This is David, the king of the land, that slew his ten thou-
TBEFORE Christ, 1057.
David’s resolution
I. SAMUEL, XXV.
tands; (ch. xxi. 11.) yet Nabal, his near neighbour, and one of
the same tribe, takes on him to say that he does not know
him, or not know him to be a man of any merit or distinction ;
Who is David And who is the son of Jesse? . He could not
be ignorant how much the country was obliged to David for
his public services, but his narrow soul th’nks not of paying
any part of that debt, nor so much as acknowledging it; he
speaks of David as an inconsiderable man, obscure, and not
to be regarded. Think it not strange, if great men and great
merits be thus disgraced. - -
2. He upbraids him with his present distress, and takes
occasion from it to represent him as a bad man, that was
fitter to be set in the stocks for a vagrant than to have any
kindness shown him. How naturally does he speak the
churlish clownish language of those that hate to give alms ?
ere be many servants now-a-days, (as if there had been none
such in former days,) that break every man from his master;
suggesting that David was one of them himself. “He might
have kept his place with his master Saul, and then he needed
not have sent to me for provisions.” Also that he entertained
and harboured those that were fugitives like himself. It
would make one's blood rise, to hear so great and good a man
as David was, thus vilified and reproached by such a base
churl as Nabal was ; But the vile person will speak villany,
Isa. xxxii. 5–7. If men bring themselves into straits by
their own folly, yet they are to be pitied and helped, and not
trampled upon and starved. But David is reduced to this
distress, not by any fault, no, nor any indiscretion, of his own,
but purely by the good services he had done to his country,
and the honours which his God had put upon him ; and yet
he is represented as a fugitive and runagate. Let this help
us to bear such reproaches and misrepresentations of us with
patience and cheerfulness, and make us easy under them,
that it has often been the lot of the excellent ones of the
earth. Some of the best men that ever the world was blest
.."a were counted as the offscowring of all things, 1 Cor.
IV. I j.
3. He insists much upon the property he had in the provi-
sions of his table, and will by no means admit any body to
share in them. “It is my bread and my flesh, yes, and my
water too,” (though usus communis aquarum—water is every
one's property, ) “and it is prepared for my shearers;” prid-
ing himself in it, that it was all his own ; and who denied it 3
Who offered to dispute his title 2 But this, he thinks, will
justify him in keeping it all to himself, and giving David
none ; for may he not do what he will with his own 3 Whereas
we mistake, if we think we are absolute lords of what we
have, and may do what we please with it. No, we are but
Stewards, and must use it as we are directed, remembering
it is not our own, but his that intrusted us with it. . Riches
are the ro, axxorgia, (Luke xvi. 12.) they are another's, and we
ought not to talk too much of their being our own.
12 So David’s young men turned their way, and
went again, and came and told him all those say-
ings, 13 And David said unto his men, Gird ye
on every man his sword. And they girded on every
man his sword, and David also girded on his sword:
and there went up after David about four hundred
men ; and two hundred abode by the stuff. , 14 But
one of the young men told Abigail, Nabal's wife,
saying, Behold, David sent messengers out of the
wilderness to salute our master; and he railed on
them. 15 But the men were very good unto us,
and we were not hurt, neither missed we any thing,
as long as we were conversant with them, when we
were in the fields: 16 They were a wall unto us
both by night and day, all the while we were with
them keeping the sheep. 17 Now therefore know
and consider what thou wilt do; for evil is deter-
mined against our master, and against all his house-
hold: for he is such a son of Belial, that a man
cannot speak to him.
Here is, I. The report made to David of the abuse Nabal
had given to his messengers; (v. 12.) They twrned their way;
they showed their displeasure as became them to do, by break-
ing off abruptly from such a churl, but prudently governed
themselves so well, as not to render railing for railing, nor to
call him as he deserved, much less to take by force what
ought of right to have been given them, but came and told
David—let him do as he thought fit. Christ's servants, when
they are thus abused, must leave it to him to plead his own
cause, and wait till he appear in it. The servant showed his
lord what affronts he had received, but did not return them,
Luke xiv. 21.
II. David's hasty resolution hereupon. He giraea on his
sword, and ordered his men to do so too, to the number of four
hundred, v. 13. And what he said, we are told, v. 21, 22. 1.
He repented of the kindness he had done to Nabal, and looks
upon it as thrown away upon him. He said, “Surely in vain
have I kept all that this fellow hath in the wilderness; ††:
to have obliged him, and made him my friend, but I see it is
to no purpose. He has no sense of gratitude, nor is he capa-
ble of receiving the impressions of a good turn, else he could
not have used me thus. He hath requited me evil for good.”
But when we are thus requited, we should not repent of the
good we have done, nor be backward to do good another time.
God is kind to the evil and unthankful, and why may not we ?
2. He determined to destroy Nabal, and all that belonged
to him, v. 22. Here David did not act like himself. His
resolution was bloody, to cut off all the males of Nabal’s
house, and spare none, man, nor man-child. The ratifica-
tion of his resolution was passionate ; So, and more also, do
God (he was going to say to me, but that would better be-
come Saul’s mouth (ch. xiv. 44.) than David’s, and therefore
he decently turns it off) to the enemies of David. , Is this thy
voice, O David 2 Can the man after God’s own heart speak
thus unadvisedly with his lips ? Has he been so long in the
school of affliction, where he should have learned patience,
and yet so passionate? Is this he who used to be dumb and
deaf when he was reproached, (Ps. xxxviii. 13.) who, but the
other day, spared him who sought his life, and yet now will
not spare any thing that belongs to him who had only put an
affront upon his messengers ? He who, at other times, used to
be calm and considerate, is now put into such a heat by a few
hard words, that nothing will atone for them but the blood of
a whole family. Lord, what is man 2 What are the best of
men, when God leaves them to themselves to try them, that
they may know what is in their hearts' From Saul, David
expected injuries, and against those he was prepared, and
stood upon his guard, and so kept his temper; but from Nabal
he expected kindness, and therefore the affront he gave him
was a surprise to him, found him off his guard, and, by a
sudden, and unexpected attack, put him for the present into
disorder. What need have we to pray, Lord, lead ws not into
temptation.
III. The account given of this matter to Abigail, by one
of the servants, who was more considerate than the rest, v.
14. Had this servant spoken to Nabal, and showed him the
danger he had exposed himself to, by his own rudeness, he
would have said, “Servants are now-a-days so saucy, and so
apt to prescribe, that there is no enduring them ;” and, it may
be, would have turned him out of doors. But Abigail, being
a woman of good understanding, took cognizance of the mat-
ter, even from her servant, who, 1. Did David right, in com-
mending him and his men for their civility to Nabal's shep-
herds ; (v. 15, 16.) “The men were very good to us; and
though they were themselves exposed, yet they protected us,
and were a wall unto us.” They who do that which is good,
one way or other, shall have the praise of the same. Nabal’s
own servant will be a witness for David, that he is a man of
honour and conscience, whatever Nabal himself says of him.
And, 2. He did Nabal no wrong in condemning him for his
rudeness to David's messengers. He railed on them, v. 14.
He flew upon them, so the word is, with an intolerable rage;
“For,” say they, “it is his usual practice; (v. 17.) He is
such a son of Belial, so very morose and untractable, that
(: man cannot speak to him, but he flies into a passion imme-
diately.” Abigail knew it too well herself. 3. He did Abigail
and the whole family a kindness, in making her sensible what
was likely to be the consequence. He knew David so well,
that he had reason to think he would highly resent the affront,
and, perhaps, had had information of Tavid’s orders to his
men to march that way; for he is very positive, evil is deter-
mined against our master and all his household; himself, among
the rest, would be involved in it. Therefore he desires his
mistress to consider what was to be done for their common
safety. They could not resist the force David was to bring
down upon them, nor had they time to send to Saul to protect
them ; something therefore must be done to pacify David.
18 Then Abigail made haste, and took two hun-
dred loaves, and two bottles of wine, and five sheep
ready dressed, and five measures of parched corn,
and an hundred clusters of raisins, and two hundred
cakes of figs, and laid them on asses. 19 And she
757
BEFor E CHRIST, 1057.
The proceeding of Abigail.
I. SAMUEL xxv.
said unto her servants, Go on before me : behold, I
come after you.
bal. 20 And it was so, as she rode on the ass, that
she came down by the covert of the hill, and, behold,
IXavid and his men came down against her; and she
met them. 21 (Now David had said, Surely in vain
have I kept all that this fellow hath in the wilder-
ness, so that nothing was missed of all that pertained
unto him : and he hath requited me evil for good.
22 So and more also do God unto the enemies of
David, if I leave of all that pertain to him, by the
morning light, any that pisseth against the wall.)
23 And when Abigail saw David, she hasted, and
lighted off the ass, and fell before David on her
face, and bowed herself to the ground, 24 And
fell at his feet, and said, Upon me, my lord, upon
me let this iniquity be ; and let thine handmaid, I
pray thee, speak in thine audience, and hear the
words of thine handmaid. 25 Let not my lord, I
pray thee, regard this man of Belial, even Nabal :
for as his name is, so is he ; Nabal is his name,
and folly is with him : but I thine handmaid saw
not the young men of my lord, whom thou didst
send. 26 Now therefore, my lord, as the Lord
liveth, and as thy soul liveth, seeing the LoRD hath
withholden thee from coming to shed blood, and
from avenging thyself with thine own hand, now let
thine enemies, and they that seek evil to my lord,
be as Nabal. 27 And now this blessing, which thine
handmaid hath brought unto my lord, let it even be
given unto the young men that follow my lord. 28
I pray thee, forgive the trespass of thine handmaid :
for the Lord will certainly make my lord a sure
house ; because my lord fighteth the battles of the
Lord, and evil hath not been found in thee all thy
days. 29 Yet a man is risen to pursue thee, and to
seek thy soul : but the soul of my lord shall be bound
in the bundle of life with the Lord thy God; and
the souls of thine enemies, them shall he sling out,
as out of the middle of a sling. 30 And it shall
come to pass, when the Lo RD shall have done to my
lord according to all the good that he hath spoken
concerning thee, and shall have appointed thee ruler
over Israel, 31 That this shall be no grief unto thee,
nor offence of heart unto my lord, either that thou
hast shed blood causeless, or that my lord hath
avenged himself: but when the Lord shall have
dealt well with my lord, then remember thine hand-
maid. *. -
We have here an account of Abigail’s prudent management
for the preserving of her husband and family from the destruc-
tion that was just coming upon them : and we find that she
did her part admirably well, and fully answered her character.
The passion of fools often makes those breaches in a little
time, which the wise, with all their wisdom, have much ado to
make up again. It is hard to say, whether Abigail was more
miserable in such a husband, or Nabal happy in such a wife.
A virtuous woman is a crown to her husband, to protect as well
as adorn, and will do him good and not evil. Wisdom in such
a case as this, was better than weapons of war. 1. It was her
wisdom, that what she did, she did quickly, and without delay;
she made haste, v. 18. It was no time to trifle or linger, when
all was in danger. They that desire conditions of peace, must
send when the enemy is yet a great way off, Luke xiv. 32.
It was her wisdom, that what she did, she did herself: because,
being a woman of great conduct and very happy address, she
knew better how to manage it than any servant she had. The
virtuous woman will herself look well to the ways of her house-
hold, and not devolve it wholly upon others. &
Abigail must endeavour to atone for Nabal's faults, now tha
he had been two ways rude to David’s messengers, and in them
to David. (1.) He had denied them the provisions they asked
for. (2.) He had given them very provoking language. Now,
T. By a most generous present, Abigail atones for his denial
of their request. # abal had given them what came next to
But she told not her husband Na- |
handmaid speak in thy audience.
hand, they had gone away thankful ; but Abigail prepares the
very best the house afforded, and abundance of it, (v. 11.)
according to the usual entertainments of those times. Not
only bread and flesh, but raisins and figs, which were their dried
sweetmeats. Nabal grudged them water, but she took, two
bottles (casks or rundlets) of wine, loaded her asses with these
provisions, and sent them before ; for a gift pacifieth anger
Prov. xxi. 14. Jacob thus pacified Esau. When the instru-
ments of the churl ane evil, the liberal devises liberal things, and
loses nothing by it; for by liberal things shall he stand, Isa.
xxxii. 7, 8. Abigail not only lawfully, but lauqably, disposed
of all these goods of her husband’s, without his knowledge,
even when she had reason to think, that if he had known, he
would not have consented to it; because it was not to gratify
her own pride, or vanity, but for the necessary defence of him
and his family, which otherwise had been inevitably ruined.
Husbands and wives, for their common good and benefit, have
a joint-interestin their worldly possessions; but if either waste .
or unduly spend any way, it is robbing the other.
II. By a most obliging demeanour, and charming speech,
she atones for the abusive language which Nabal had given
them. She met David upon the march, big with resentment,
and meditating the destruction of Nabal; (v. 20.) but with
all possible expressions of complaisance and respect she hum-
bly, begs his favour, and solicits him to pass by the offence.
Her demeanour was very submissive ; she bowed herself to the
ground before David, (v. 23.) and fell at his feet, v. 24. Yield-
ing pacifies great offences. She puts herself into the place and
posture of a penitent, and of a petitioner, and was not ashamed
to do it, when it was for the good of her house, in the sight
both of her own servants, and of David’s soldiers. She hum-
bly begs of David that he will give her the hearing; Let thy
But she needed not thus to
bespeak his attention and patience; what she said was suffi-
cient to command it; for certainly nothing could be more fine
or more moving. No topic of argument is left untouched,
every thing is well placed, and well expressed, most perti-
nently and pathetically urged and improved to the best ad-
vantage, with such a force of natural rhetoric as cannot easily
be paralleled.
1. She speaks to him all along with the deference and re-
spect due to so great and good a man ; calls him My lord
over and over, to expiate her husband's crime in saying, “Who
is David 7” She does not upbraid him with the heat of his
passion, though he deserved to be reproved for it; nor does she
tell him how ill it became his character; but endeavours to
soften him, and bring him to a better temper; not doubting
but that then his own conscience would upbraid him with it.
2. She takes the blame of the ill treatment of his messengers
upon herself; “ Upon me, my lord, woon me let this iniquity
be, v. 24. If thou wilt be angry, be angry with me, rather than
with my poor husband, and look upon it as the trespass of thine
handmaid,” v. 28. Sordid spirits care not how much others
suffer for their faults. Abigail here discovered the sincerity
and strength of her conjugal affection, and concern for her
family: whatever Nabal was, he was her husband. *
3. She excuses her husband’s fault by imputing it to his
natural weakness and want of understanding; (v. 23.) “ Let
not my lord take notice of his rudeness and ill manners, for it
is like him ; it is not the first time that he has behaved so churl-
ishly : he must be borne with, for it is for want of wit"; Nabal
is his name,” (which signifies a fool,) “ and folly is with him.
It was owing to his folly, not his malice. He is simple, but
not spiteful. Forgive him, for he knows not what he does.”
What she said, was too true, and she said it to excuse his fault
and prevent his ruin, else she had not done well to give such
a bad character as this of her own husband, whom she ought
to make the best of, and not to speak ill of.
4. She pleads her own ignorance of the matter; “I saw
not the young men, else they should have had a better answer,
and should not have gone without their errand :” intimating
hereby, that though her husband was foolish, and unfit to
manage his affairs himself, yet he had so much wisdom as to
be ruled by her, and take her advice.
5. She takes it for granted that she has gained the point al-
ready, perhaps, perceiving by David’s countenance, that he
began to change his mind ; (v. 26.) Seeing the Lord hath
withholden thee. She depends not upon her own reasonings,
but God’s grace, to mollify him, and doubts not but that grace
would work powerfully upon him ; and then, “Let all thine
enemies be as Nabal ; that is, if thou forbear to avenge thyself,
no doubt, God will avenge thee on him, as he will on all other
thine enemies.” Or it intimates, that it was below him to take
vengeance on so weak and impotent an enemy as Nabal was,
who, as ha would do him no kindness. So he could do him no
BEFORE CHRIST, 1058. I. SAMUEL, XXV.
David pacified.
hurt, for he needed to wish no more concerning his enemies,
than that they might be as unable to resist him as Nabal was.
Perhaps she refers to his sparing of Saul, when, but the other
day, he had him at his mercy. “Didst thou forbear to avenge
thyself on that lion that would devour thee, and wilt thou shed
the blood of this dog that can but bark at thee?” The very
mentioning of what he was about to do, to shed blood, and to
avenge himself, was enough to work upon such a tender, gra-
cious spirit as David had ; and it should seem, by his reply,
(v. 33.) that it affected him. -
6. She makes a tender of the present she had brought, but
speaks of it as unworthy of David’s acceptance ; and there-
fore desires it might be given to the young men that followed
him, (v. 27.) and particularly to those ten that were his mes-
sengers to Nabal, whom he had treated so rudely. -
7. She applauds David for the good services he had done
against the common enemies of his country, the glory of
which great achievements, she hoped, he would not stain by
any personal revenge. My lord fighteth the battles of the Lord
against the Philistines, and therefore he will leave it to God
to fight his battles against those that affront him. “Evil has
not been found in thee all thy days, (v. 28.) thou never yet
didst wrong to any of thy countrymen, (though persecuted as
a traitor,) and therefore thou wilt not begin now, nor do a
thing which Saul will improve for the justifying of his malice
against thee.” -
8. She foretells the glorious issue of his present troubles.
“It is true, a man pursues thee, and seeks thy life ;” (she names
not Saul, out of respect to his present character as king;)
“but thou needest not look with so sharp and jealous an eye
ăupon every one that affronts thee ; for all these storms that
inow ruffle thee, will be blown over shortly.” She speaks it
with assurance, (1.) That God would keep him safe ; The
Soul of my lord shall be bound in the bundle of life with the Lord
thy God; that is, God shall hold thy soul in life; (as the ex-
pression is, Ps. lxvi. 9.) as we hold those things tight which
are bundled up, or which are precious to us, Ps. cxvi. 15.
Thy soul shall be treasured up in the treasure of lives; so the
Chaldee, under lock and key, as our treasure is ; “Thou
shalt abide under the special protection of the Divine Provi-
dence.” . The bundle of life is with the Lord our God, for in
his hand our breath is, and our times. Those are safe, and
may be easy, that have him for their Protector. The Jews
understand this, not only of the life that now is, but of that
which is to come, even the happiness of separate souls, and
*herefore use it commonly as an inscription on their grave-
stones. “Here we have laid the body, but trusting that the
soul is bound up in the bundle of life, with the Lord our God.”
There it is safe, while the dust of the body is 'scattered. (2.)
That God could make him victorious over his enemies. Their
souls he shall sling out, v. 29. The stone is bound up in the
'sling, but it is in order to be thrown out again ; so the souls
of the godly shall be bundled as corn for the barn, but the
Souls of the wicked as tares for the fire. (3.) That God would
settle him in wealth and power; “The Lord will certainly
Anake my lord a sure house, and no enemy thou hast can hin-
der it ; therefore forgive this trespass ;” that is, “show mercy
as thou hopest to find mercy. God will make thee great, and
it is the glory of great men to pass by offences.” -
9. She desires him to consider, how much more comfortable
it would be to him in the reflection to have forgiven this affront
than to have revenged it, v. 30, 31. She reserves this argu-
ment for the last, as a very powerful one with so good a man :
that the less he indulged his passion, the more he consulted
his peace, and the repose of his own conscience, which every
Wise man will be tender of. (1.) She cannot but think, that
if he should avenge himself, it would afterward be a grief
and an offence of heart to him. Many have done that in a
heat, which they have a thousand times wished undone again.
The sweetness of revenge is soon turned into bitterness. (2.)
She is confident, that if he pass by the offence it will after.
ward be no grief to him; but, on the contrary, it would yield
nim unspeakable satisfaction, that his wisdom and grace had
got the better of his passion. Note, When we are tempted to
sin, we should consider how it will appear in the reflection.
Let us never do any thing for which our own consciences will
afterward have occasion to upbraid us, and which we shall
look back upon with regret. My heart shall not reproach me.
Lastly, She recommends herself to his favour; “When the
Lord shall have dealt well with my lord, then remember thine
handmaid, as one that kept thee from doing that which would
have disgraced thine honour, disquieted thy conscience, and
*made a blot in thine history.” We have reason to remember
those with respect and gratitude, who have been instrumental
to keep us from sin, w
us either for soul or body.
32 And David said to Abigail, Blessed be the
LoRD God of Israel, which sent thee this day to
meet me : 33 And blessed be thy advice, and
blessed be thou, which hast kept me this day from
coming to shed blood, and from avenging myself
with mine own hand. 34 For in very deed, as the
LoRD God of Israel liveth, which hath kept me
back from hurting thee, except thou hadst hasted,
and come to meet me, surely there had not been
left unto Nabal, by the morning light, any that
pisseth against the wall. , 35 So David received of
her hand that which she had brought him, and said
unto her, Go up in peace to thine house: See, I
have hearkened to thy voice, and have accepted thy
person. . . .
As an ear-ring of gold, and an ornament of fine gold, so is
a wise reprover upon an obedient ear, Prov. xxv. 12. Abigail
was a wise reprover of David’s passion, and he gave an
obedient ear to the reproof, according to his own pringiple,
(Ps. cxli. 5.) Let the righteous smite me, it shall be a kindness.
Never was such an admonition either better given or better
taken. -
1. David gives God thanks for sending him this happy
check in a sinful way ; (v. 32.) Blessed be the Lord God of
Israel, which sent thee this day to meet me. Note, (1.) God is
to be acknowledged in all the kindnesses that our friends do
Whoever meet us with counsel,
direction, comfort, caution, or seasonable reproof, we must
see God sending them. (2.) We ought to be very thankful
for those happy providences which are means of preventing
Slſ).
2. He gives Abigail thanks for interposing so opportunely
between him and the mischief he was about to do ; Blessed be
thy advice, and blessed be thow, v. 33. Most people think it
enough, if they take a reproof patiently ; but we meet with
few that will take it thankfully, and will commend those that
give it them, and accept it as a favour. Abigail did not re-
joice more that she had been instrumental to save her husband
and family from death, than David rejoiced that she had been
instrumental to save him and his men from sin.
3. He seems very apprehensive of the great danger he was
in, which magnified the mercy of his deliverance. (1.) He
speaks of the sin as very great. He was coming to shed blood,
a sin which he had, prevailingly, a great horror of ; witness
his prayer, Deliver me from blood-guiltiness : he was coming
to avenge himself with his own hand, and that is stepping into
the throne of God, who has said, Vengeance is mine, I will
repay. The more heinous any sin is, the greater merey it is
to be kept from it. He seems to aggravate the evil of his de-
sign with this, that it would have been an injury to so wise
and good a woman as Abigail ; God has kept me back from
hurting thee, v. 34. Or, perhaps, at the first sight of Abigail,
he was conscious of a thought to do her a mischief for offer-
ing to oppose him ; and therefore reckons it a great mercy
that God gave him patience to hear her speak. (2.) He
speaks of the danger of his falling into it, as very imminent ;
“Except thou hadst hasted, the bloody execution had been
done.” The nearer we were to the commission of sin, the
greater was the mercy of a seasonable restraint: Almost gone,
(Ps. lxxiii. 2.) and yet upheld.
4. He dismissed her with an answer of peace, v. 35. He
does, in effect, own himself overcome by her eloquence ; “ I
have hearkened to thy voice, and will not prosecute the intend-
ed revenge, for I have accepted thy person ; am well pleased
with thee, and what thou hast said.” Note, (1.) Wise and
good men will hear reason, and let that rule them, though it
come from those that are every way their inferiors, and though
their passions are up, and their spirits provoked. (2.) Oaths
cannot bind us to that which is sinful. David had solemnly
vowed the death of Nabal ; he did ill to make such a vow,
but he had done worse if he had performed it. (3.) A wise
and faithful reproof is often better taken, and speeds better,
than we expected; such is the hold God has of men's con-
sciences. See Prov. xxviii. 23.
36 And Abigail came to Nabal: and, behold, he
held a feast in his house, like the feast of a king;
and Nabal’s heart was merry within him, for he was
very drunken : wherefore she told him nothing, less
or more, until the morning light. 37 But it came to
bass in the morning, when the wine was gone out of
Before CHRIST, 1057.
David marries Abigail.
I. SAMUEL, xxv.
fl-
Nabal, and his wife had told him these things, that
his heart died within him, and he became as a stone.
38 And it came to pass, about ten days after, that
the Lord smote Nabal, that he died. 39 And when
David heard that Nabal was dead, he said, Blessed
be the LORD, that hath pleaded the cause of my re-
proach from the hand of Nabal, and hath kept his
servant from evil: for the LORD hath returned the
wickedness of Nabal upon his own head. And
David sent and communed with Abigail, to take
her to him to wife. 40 And when the servants of
David were come to Abigail to Carmel, they spake
unto her, saying, David sent us unto thee to take
thee to him to wife. 41 And she arose, and bowed
herself on her face to the earth, and said, Behold, let
thine handmaid be a servant to wash the feet of the
servants of my lord. 42 And Abigail hasted, and
arose, and rode upon an ass, with five damsels of
hers that vent after her; and she went after the
messengers of David, and became his wife. 43
David also took Ahinoam of Jezreel; and they
were also both of them his wives. 44 But Saul had
given Michal his daughter, David’s wife, to Phalti
the son of Laish, which was of Gallim.
diº are now to attend Nabal's funeral, and Abigail’s wed-
1Ing.
I. Nabal's funeral. The apostle speaks of some that were
twice dead, Jude 12. We have here Nabal thrice dead, though
but just now wonderfully rescued from the sword of David,
and delivered from so great a death ; for the preservations of
wicked men are but reservations for some further sorer strokes
of divine wrath. Here is,
1. Nabal dead drunk, v. 36. Abigail came home, and, it
should seem, he had so many people, and so much plenty
about him, that he neither missed her, nor the provisions she
took to David ; but she found him in the midst of his jollity,
iittle thinking how near he was to ruin, by one whom he had
foolishly made his enemy. Sinners are often most secure,
when they are most in danger, and destruction is at the door.
Observe, (1.) How extravagant he was in the entertainment
of his company ; He held a feast like the feast of a king, so mag-
nificent and abundant, though his guests were but his sheep-
shearers. This abundance might have been allowed, if he
had considered what God gave him his estate for, not to look
great with, but to do good with. It is very common for those
that are most niggardly in any act of piety or charity, to be
most profuse in gratifying a vain humour or a base lust. A
mite is grudged to God and his poor, but, to make a fair
show in the flesh, gold is lavished out of the bag. If Nabal had
not answered to his name, he would never have been thus
secure and jovial, till he had inquired whether he was safe
from David's resentments; but (as Bishop Hall observes)
thus foolish are carnal men, that give themselves over to their
pleasures, before they have taken any care to make their peace
with God. (2.) How sottish he was in the indulgence of his
own brutish appetite ; He was very drunk. A sign he was
Nabal, a fool, that could not use his plenty without abusing it;
could not be pleasant with his friends without making a beast
of himself. There is not a surer sign that a man has but little
wisdom, nor a surer way to ruin the little he has, than drink-
ing to excess, Nabal, that never thought he could bestow too
little in charity, never thought he could bestow too much in
luxury. Abigail finding him in this condition, (and, probably,
those about him little better, when the master of the feast set
them so bad an example,) she had enough to do to set the dis-
ordered house to rights a little, but told Nabal nothing of what
she had done with reference to David, nothing of his folly in
provoking David, of his danger or of his deliverance ; for, being
drunk, he was as incapable to hear reason as he was to speak
it. To give good advice to those that are in drink, is to cast
pearls before swine; it is better to stay till they are sober.
2. Nabal dead with melancholy, v. 37. Next morning,
when he was come to himself a little, his wife told him how
near to destruction he had brought himself and his family,
by his own rudeness: and with what difficulty she had inter-
posed to prevent it; and, upon this, his heart died within him,
and he became as a stone. Some suggest, that the expense of
the satisfaction made to David, by the present Abigail brought
him, broke his heart: it seems rather, that the apprehension
he now had of thºse he had narrowly escaped, put him
into a consternation, and seized his spirits, so that he could.
not recover it. He grew sullen, and said little, ashamed of
his own folly, put out of countenance by his wife's wisdom.
How is he changed 1 His heart over-night merry with wine,
next morning heavy as a stone; so deceitful are carnal plea-
sures; so transient the laughter of the fool; the end of that.
tnirth is heaviness. T)runkards are sometimes sad, when they
reflect upon their own folly. Joy in God makes the heart.
always light. Abigail could never, by her wise reasonings,
bring Nabal, to repentance ; but now, by her faithful reproof,
she brings him to despair.
3. Nabal, at last, dead indeed. About ten days after, when.
he had been kept so long under this pressure and pain, the
Lord smote him that he died ; (v. 38.) and, it should seem, he
never held up his head. It is just with God, (says Bishop.
Hall,) that they who live without grace, should die without
comfort; nor can we expect better, while we go on in our sins
Here is no lamentation made for Nabal ; he departed without.
being lamented; every one signified, that the country would
be well off if it never sustained a greater loss. David, when
he heard the news of his death, gave God thanks for it, v. 39.
He blessed God, (1.) That he had kept him from killing him ;
Blessed be the Lord who hath kept his servant from evil. He
rejoices that Nabal died a natural death, and not by his hand.
We should take all occasions to mention and magnify God's.
goodness to us, in keeping us from sin. (2.) That he had
taken the work into his own hands, and had vindicated David’s
honour, and not suffered him to go unpunished, who had been.
abusive to him ; hereby his interest would be confirmed, and.
all would stand in awe of him, as one for whom God fought.
(3.) That he had thereby encouraged him, and all others, to
commit their cause to God, when they are any way injured,
with an assurance that, in his own time, he will right them,
if they sit still, and leave it to him.
II. Abigail’s wedding. David was so charmed with the
beauty of her person, and the uncommon prudence of her con-
duct and address, that, as soon as was proper, after he heard
she was a widow, he informed her of his attachment to her,
(v. 39.) not doubting, but that she who approved herself so
good a wife to so bad a husband as Nabal was, would much
more make him a good wife ; and, having taken notice of her
respect to him, and her confidence of his coming to the throne,
1. He solicited by proxy, his affairs, perhaps, not permitting
him to come himself. 2. She received the address with great
modesty and humility, (v. 41.) reckoning herself unworthy of
the honour, yet having such a respect for him, that she would
gladly be one of the poorest servants in his family, to wash
the feet of the other servants. None so fit to be preferred as
those that can thus humble themselves. 3. She agreed to the
proposal, went with his messengers, took a retinue with her
agreeable to her quality, and she became his wife, v. 42. She
did not upbraid him with his present distresses, and ask him
how he could maintain her, but valued him, (1.) Because she
knew he was a very good man. (2.) Because she believed he
would, in due time, be a very great man : she married him in,
faith, not questioning but that, though now he had not a house
of his own that he durst bring her to, yet God's promise to him.
would at length be fulfilled. Thus they who join themselves.
to Christ, must be willing now to suffer with him, believing.
that hereafter they shall reign with him.
Lastly, On this occasion, we have some account of David’s.
wives. 1. One that he had lost before he married Abigail ;
Michal, Saul’s daughter, his first, and the wife of his youth,
to whom he would have been constant, if she would have been
so to him ; but Saul had given her to another, (v. 44.) in.
token of his displeasure against him, and disclaiming the:
relation of a father-in-law to him. 2. Another that he mar-
ried beside Abigail, (v. 43.) and, as should seem, before her,
for she is named first, ch. xxvii. 3. David was carried away
by the corrupt custom of those times; but from the beginning.
it was not so, nor is it so now that Messias is come, and the
times of reformation, Matt. xix. 4, 5. Perhaps Saul’s de-
frauding David of his only rightful wife, was the occasion of
his running into this irregularity; for when the knot of con-
jugal affection is once loosed, it is scarcely ever tied fast.
again. When David could not keep his first wife, he thought
that would excuse him, if he did not keep to his second. But
we deceive ourselves, if we think to make another's faults a
cloak for our own. }
CHAP. XXVI.
David's troubles from Saul here begin again, and the clouds relurn after
the rain, when one would have ſhoped the storm had blown over, and the
sky had cleared up on that side ; but, after Saul had owned his faulº
in persecuting David, and David's title to the crown, yet hére he revive,
the persecution ; so perfectly lost was he to all sense of honour and vir.
BEFoRE CHRIST, 1056.
I. SAMUEL, XXVI. David again spares Saul's life.
‘ue. I. The Ziphites informed him, where David was, (v. 1.) and,
"hereupon, he marches out with a considerable force in quest of him, v. 2,
3. II. David gained intelligence of his motions, (v. 4.) and took a view
of the camp, v. 5. III. He and one of his men ventured into his camp
in the night, and found him and all his guards fast asleep, v 6, 7.
David, though much urged to it by his companions. would not take away
Saul's life; but only carried off his spear and his cruse of water, v. 8–
12. , V. He produced those as a further witness for him, that he did not
design any ill to Saul, and reasoned with him upon it, v. 13-20. P.I.
Saul was hereby convinced of his error, and once more let fall the perse-
cution, v. 21–25, . The story is much like that which we had, ch. xxiv.
In both, David is delivered out of Saul’s hand, and Saul out of David's.
1 ND the Ziphites came unto Saul to Gibeah,
saying, Doth not David hide himself in the
hill of Hachilah, which is before Jeshimon 2 2 Then
Saul arose, and went down to the wilderness of
Ziph, having three thousand chosen men of Israel
with him, to seek David in the wilderness of Ziph.
3 And Saul pitched in the hill of Hachilah, which
is before Jeshimon, by the way: but David abode in
the wilderness; and he saw that Saul came after
him into the wilderness. 4 David therefore sent
out spies, and understood that Saul was come in
very deed, 5 And David arose, and came to the
place where Saul had pitched : and David beheld
the place where Saul lay, and Abner the son of Ner,
the captain of his host: and Saul lay in the trench,
and the people pitched round about him.
Here, 1. Saul gets information of David's motions, and acts
offensively. The Ziphites came to him and told him where
Lavid now was ; in the same place where he was when they
formerly betrayed him, ch. xxiii. 19. Perhaps (though it is
not mentioned) Saul had given them intimation, under-hand,
that he continued his design against David, and would be
glad of their assistance : if not, they were very officious to
Saul, aware of what would please him, and very malicious
against David, to whom they despaired of ever reconciling
themselves, and therefore they stirred up Saul (who needed
no such spur) against him, v. 1. For aught we know, Saul
would have continued in the same good mind that he was in,
(ch. xxiv. 17.) and would not have given David this fresh
trouble, if the Ziphites had not put him on. See what need
we have to pray to God, that, since we have so much of the
tinder of corruption in our own hearts, the sparks of temptation
may be kept far from us, lest, if they come together, we be set
on fire of hell. Saul readily caught at the information, and
went down with an army of 3000 men, to the place where
David hid himself, v. 2. How soon do unsanctified hearts
lose the good impressions which their convictions have made
upon them, and return with the dog to their vomit ! .
2. David gets information of Saul’s motions, and acts defen-
Sively. He did not march out to meet and fight him ; he
sought only his own safety, not Saul's ruin; therefore he abode
in the wilderness, (v. 3.) putting thereby a great force upon
himself, and curbing the bravery of his own spirit by a silent
retirement, showing more true valour than he could have done
by an irregular resistance. (1.) He had spies who ascertain-
ed him of Saul’s descent ; that he was come in very deed ; (v. 4.)
for he would not believe that Saul would have dealt so basely
with him till he had the utmost evidence of it. (2.) He ob-
served with his own eyes how Saul was encamped, v. 5. He
came toward the place where Saul and his men had pitched
their tents, so near as to be able, undiscovered, to take a
view of their entrenchments, probably, in the dusk of the
evening. -
6 Then answered David, and said unto Ahime-
lech the Hittite, and to Abishai the son of Zeruiah,
brother to Joab, saying, Who will go down with me
to Saul to the camp 2 And Abishai said, I will go
down with thee. 7 So David and Abishai came to
the people by night: and, behold, Saul lay sleep-
ing within the trench, and his spear stuck in the
ground at his bolster; but Abner and the people
lay round about him. 8 Then said Abishai to Da-
vid, God hath delivered thine enemy into thine hand
this day: now, therefore, let me smite him, I pray
thee, with the spear even to the earth at once, and I
will not smite him the second time. 9 And David
said to Abishai, Destroy him not: for who can
VoI. I. 5 E
—-
stretch forth his hand against the Lord's anointed,
and be guiltless? 10 David said furthermore, As
the Lo RD liveth, the LORD shall smite him ; or his
day shall come to die; or he shall descend into bat-
tle and perish. 11 The Lord forbid that I should
stretch forth mine hand against the LORD’s anoint-
ed: but, I pray thee, take thou now the spear that is
at his bolster, and the cruse of water, and let us go.
12 So David took the spear and the cruse of water
from Saul’s bolster; and they gat them away, and
no man saw it, nor knew it, neither awaked; for
they were all asleep; because a deep sleep from the
LoRD was fallen upon them.
Here is, I. David's bold adventure into Saul’s camp in the
night, accompanied only by his kinsman Abishai, the son of
Zeruiah. He proposed it to him and to another of his con-
fidants, (v. 6.) but the other declined it, either as too danger-
ous an enterprise, or, at least, was content that Abishai, who
was forward to it, should run the risk of it rather than him-
self. Whether David was prompted to do this by his own
courage, or by an extraordinary impression upon his spirits,
or by the oracle, does not appear; but, like Gideon, he ven-
tured through the guards, with a special assurance of the divine
protection. -
II. The posture he found the camp in. Saul lay sleeping in
the trench, or as some read it, in his chariot, and in the midst of
his carriages, with his spear stuck in the ground by him, to be
ready if his quarters should be beaten up, (v. 7.) and all the
soldiers, even those that were appointed to stand sentinel,
were fast asleep, v. 12. Thus were their eyes closed and their
hands bound, for a deep sleep from the Lord was fullen upon
them ; something extraordinary there was in it, that they
should all be asleep together, and so fast asleep, that David
and Abishai walked and talked among them, and yet none of
them stirred. Sleep, when God gives it his beloved, is their
rest and refreshment; but he can, when he pleases, make it to
his enemies their imprisonment. Thus are the stout-hearted
spoiled ; they have slept their sleep, and none of the men of might
have found their hands, at thy rebuke, O God of Jacob, Ps. lxxvi.
5, 6. It was a deep sleep from the Lord, who has the command
of the powers of nature, and makes them to serve his purposes
as he pleases. Whom God will disable or destroy, he binds
up with a spirit of slumber, Rom. xi. 8. How helpless do Sau}
and all his forces lie ' All, in effect, disarmed and chained,
and yet nothing is done to them ; they are only rocked asleep.
How easily can God weaken the strongest, befool the wisest,
and baffle the most watchful | Let all his friends therefore
trust him, and all his enemies fear him.
III. Abishai's request to David for a commission to de-
spatch Saul, with the spear that stuck at his bolster, which
(now that he lay so fair) he undertook to do at one blow, v. 8
He would not urge David to kill him himself, because he had
declined it before, when he had a like opportunity ; but he
begged earnestly that he would give him leave to do it, plead-
ing that he was his enemy, not only cruel and implacable, but
false and perfidious, whom no reason would rule, nor kindness
work upon, and that God had now delivered him into his hand,
and did, in effect, bid him strike. The last adventure he had
of this kind, was indeed but accidental, when Saul happened
to enter the cave with him at the same time; but in this there
was something extraordinary : the deep sleep that was fallen.
on Saul and all his guards, was manifestly from the Lord, so
that it was a special providence which gave him this opportu-
nity ; he ought not therefore to let it slip.
IV. David’s generous refusal to suffer any harm to be done
to Saul, and, in it, a resolute adherence to his principles of
loyalty, v. 9. David charged Abishai not to destroy him ;
would not only not do it himself, but not permit another to do
it. And he gave two reasons for it. 1. It would be a sinful
affront to God’s ordinance. Saul was the Lord’s anointed
king of Israel, by the special appointment and nomination of
the God of Israel; the power that was ; and to resist him was
to resist the ordinance of God, Rom. xiii. 2. No man could do
it and be guiltless; the thing he feared was guilt, and his
concern respected his innocence more than his safety. 2. It
would be a sinful anticipation of God’s providence ; God had
sufficiently showed him, in Nabal's case, that, if he left it to
him to do him right, he would do it in due time. Encouraged
therefore by his experience, in that instance, he resolves to
wait till God shall think fit to avenge him on Saul, and he will
by no means avenge himself; (v. 10.) The Lord shall Smite him,
as he did Nabal, with some sudden stºº he shall die in
BEFoRE CHRIST, 1056.
I. SAMUEL, XXVI. David's conference with Saul.
battle, (as it proved he did soon after,) or, however, his day
shall come to die a natural death, and David will contentedly
wait till then, rather than force his way to the promised crown
by any indirect methods. The temptation indeed was very
strong ; but if he yield, he sins against God, and therefore he
resists the temptation with the utmost resolution ; (v. 11.)
“The Lord forbid that I should stretch forth mine hand against
the Lord's anointed ; no, I will never do it, nor suffer it to be
done.” Thus bravely does he prefer his conscience to his
interest, and trust God with the issue. -
V. The improvement he made of this opportunity, for the
£urther evidence of his own integrity: . He and Abishai carried
away the spear and cruse of water which Saul had by his bed-
side, , (v. 12.) and which was very strange, none of all the
guards were aware of them : if a physician had given them
the strongest opiate or stupifying dose, they could not have
been faster locked up with sleep. Saul’s spear which he had
by him for defence, and his cup of water which he had for his
refreshment, were both stolen from him while he slept. Thus
do we lose our strength and our comfort when we are careless
and secure, and off our watch.
13 Then David went over to the other side, and
stood on the top of an hill afar off; (a great space
being between them;) 14 And David cried to the
people, and to Abner the son of Ner, saying, An-
swerest thou not, Abner ? Then Abner answered
and said, Who art thou that criest to the king? 15
And David said to Abner, Art not thou a valiant
man? and who is like to thee in Israel? wherefore
then hast thou not kept thy lord the king 2 for there
came one of the people in to destroy the king thy
lord. 16 This thing is not good that thou hast done.
As the LoRD liveth, ye are worthy to die, because
ye have not kept your master, the Lo RD’s anointed.
And now see where the king’s spear is, and the
cruse of water that was at his bolster. 17 And Saul
knew David’s voice, and said, Is this thy voice, my
son David 2 And David said, It is my voice, my
lord, O king. 18 And he said, Wherefore doth my
lord thus pursue after his servant? for what have I
done 7 or what evil is in mine hand 2 19 Now
therefore, I pray thee, let my lord the king hear the
words of his servant. If the Lo RD have stirred thee
up against me, let him accept an offering : but if
they be the children of men, cursed be they before
the LORD ; for they have driven me out this day
from abiding in the inheritance of the Lo Rd, saying,
Go, serve other gods. 20 Now, therefore, let not
my blood fall to the earth before the face of the
LORD : for the king of Israel is come out to seek a
flea, as when one doth hunt a partridge in the moun-
tains. -
David being got safe from Saul’s camp himself, and having
brought with him proofs sufficient that he had been there,
posts himself conveniently, so that they might hear him, and
'yet not reach him, (v. 13.) and then begins to reason with
them upon what had passed.
I. He reasons ironically with Abner, and keenly banters
‘him. David knew well that it was from the mighty power of
God, that Abner and the rest of the guards were cast into so
deep a sleep, and that God’s immediate hand was in it. But
he reproaches Abner, as unworthy to be captain of the life-
-guards, who could sleep, when the king his master lay so
much exposed. . By this it appears that the hand of God
locked them up in this deep sleep, that, as soon as ever David
was got out of danger, a very little thing awakened them ;
even David’s voice at a great distance roused them, v. 14.
Abner got up, (we may suppose it early in a summer's morn-
Ing.) and asked who called and disturbed the king's repose.
“Itis I,” says David ; and then he upbraids him with his sleep-
àng, when he should have been upon his guard. Perhaps
Abner, looking upon David as a despicable enemy, and one
that there was no danger from, had neglected to set a watch ;
however, he himselfought to have been more wakeful. David,
to put him into confusion, tells him, 1. That he had lost his
honour; (v. 15.) “Art not thow a man * so the word is: “a
#man in office, that art bound, by the duty of thy place, to in-
spect the soldiers. Art not thou in reputation for a valiant
4. -
man? So thou wouldst be esteemed ; a man of such courage
and conduct, that there is none like thee; but now thou art
shamed for ever. A sluggard call himself a general l’” 2.
That he had deserved to lose his head ; (v. 16.) “Ye are all
worthy to die, by martial law, for being off your guard, when
you had the king himself asleep in the midst of you. Ecce
signum—Behold this token. See where the king’s spear is, in
the hand of him whom the king himself is pleased to count his
enemy. They that took away this, might as easily and safely
have taken away his life. Now see who are the king's best
friends; you that neglected him and left him exposed, or I
that protected him, when he was exposed. You pursue me
as worthy to die, and irritate Saul against me ; but who is
worthy to die now?”. Note, . Sometimes those that unjustly
ºn others, are justly left to fall into condemnation them-
Sel VeS. - -
II. He reasons seriously and affectionately with Saul. By
this time he was so well awake as to hear what was said, and
to discern who said it; (v. 17.) Is this thy voice, my son
David Ž In the same manner he had expressed his relentings,
ch. xxiv. 16. He had given his wife to another, and yet calls
him son ; thirsted after his blood, and yet is glad to hear his
voice. Those are bad indeed that have never any convictions
of good, nor any good impressions. And now David has as
fair an opportunity of reaching Saul’s conscience, as he had
just now of taking away his life; this he lays hold on, though
he had refused the other, and enters into a close argument
with him, concerning the trouble he still continued to give
him, endeavouring to persuade him to let fall the persecution,
and be reconciled. .
1. He complains of the very melancholy condition he was
brought into by the enmity of Saul against him. Two things
he laments; (1.) That he was driven from his master, and from
his business; “My lord pursues after his servant, v. 18. How
gladly would I serve thee as formerly, if my service might be
accepted; but, instead of being owned as a servant, I am pur-
sued as a rebel, and my lord is my enemy, and he compels me
to flee from him whom I would follow with respect.” (2.)
That he was driven from his God and from his religion; and this
was a much greater grievance than the former ; (v. 19.) “They
have driven me out from the inheritance of the Lord; have made
Canaan, at least the inhabited parts of it, a dangerous abode,
and have forced me into the deserts and mountains, and will,
ere long, oblige me quite to quit the country.” And that
which troubled him, was not so much that he was driven out
from his own inheritance, as that he was driven out from the
inheritance of the Lord, the holy land. It should be more
comfortable to us to think of God’s title to our estates, and
his interest in them, than of our own; and that with them we
may honour him, than that with them we may maintain our-
selves. Nor was it so much his trouble, that he was con-
strained to live among strangers, as that he was constrained
to live among the worshippers of strange gods, and was there-
by thrust into temptation to join with them in their idolatrous
worship. His enemies did, in effect, send him to go serve other
gods; and perhaps he had heard that some of them had spoken
to that purport of him. They that forbid our attendance on
God’s ordinances, do what in them lies to estrange us from
God, and to make us heathens. If David had not been a man
of extraordinary grace, and firmness to his religion, the ill
usage he met with from his own prince and people, who were
Israelites, and worshippers of the true God, would have pre-
judiced him against the religion they professed, and have driven
him to communicate with idolaters. “If these be Israelites,”
he might have said, “let me live and die with Philistines;”
and no thanks to them that it had not that effect. We are
to reckon that the greatest Injury that can be done us, which
exposes us to sin. Of those who thus led David into tempta-
tion, he here says, Cursed be they before the Lord. Those
fall under a curse, that thrust out those whom God receives,
and endeavour to send those to the Devil, who are dear to God.
2. He insists upon his own innocency; What have I done,
or what evil is in mine hand 2 v. 18. He had the testimony of
his conscience for him, that he had never done, nor ever de-
signed, any mischief to the person, honour, or government, of
his prince, nor to any of the interests of his country: he had
lately had Saul’s own testimony concerning him, (ch. xxiv.
17.) Thou art more righteous than I. It was very unreason-
able and wicked for Saul to pursue him as a criminal, when he
could not charge him with any crime.
3. He endeavours to convince Saul that his pursuit of him
was not only wrong, but mean, and much below him ; “The
king of Israel, whose dignity is great, and who has so much
other work to do, is come out to seek a flea, as when one doth
hunt a partridge in the mountains,” v. 20. A poor game for
BEFORE CHRIST, 1055.
Saul repents and returns.
I. SAMUEL, XXVII.
*
the king of Israel to pursue. He compares numself to a par-
tridge, a very innocent, harmless bird, which, when attempts
are made upon its life, flies if it can, but makes no resistance.
And would Saul bring the flower of his army into the field,
only to hunt one poor partridge 3 What a disparagement was
this to his honour ! What a stain would it be on his memory !
To trample upon so weak and patient, as well as so innocent,
an enemy; (James v. 6.) Ye have killed the just; and he doth
not resist you.
4. He desires that the core of the controversy might be
searched into, and some proper method taken to bring it to an
end, v. 19. Saul himself could not say that justice put him
on thus to persecute David, or that he was obliged to do it for
the public safety. David was not willing to say (though it
was very true) that Saul’s own envy and malice put him on to
do it; and therefore he concludes it must be attributed either
to the righteous judgment of God, or to the unrighteous de-
signs of evil men. Now, (1.) " if the Lord have stirred thee
wp against me, either in displeasure to me, (taking this way
to punish me for my sins against him, though, as to thee, I
am guiltless,) or in displeasure to thee, if it be the effect of
that evil spirit from the Lord which troubles thee, let him
-accept an cffering from us both : let us join in making our
peace with God, and reconciling ourselves to him, which may
be done, by sacrifice; and then I hope the sin will be par-
doned, whatever it is, and the trouble, which is so great a
vexation both to thee and me, will come to an end.” See the
right method of peace-making ; let us first make God our
Friend by Christ the great Sacrifice, and then all other enmi-
ties shall be slain, Eph. ii. 16. Prov. xvi. 7. But, (2.) “If
thou art put upon it by wicked men, that incense thee against
me, cursed be they before the Lord ;” that is, they are wicked
people, and it is fit that they should be abandoned as such,
and excluded from the king’s court and councils. He decent-
ly lays the blame upon the evil counsellors who advised the
king to that which was dishonourable and dishonest, and in-
sists upon it, that they be removed from about him, and for-
bidden his presence, as men cursed before the Lord, and then
he hoped he should gain his petition, which is, (v. 20.) “Let
*ot my blood fall to the earth, as thou threatenest, for it is be-
fore the face of the Lord, who will take cognizance of the
wrong, and avenge it.” Thus pathetically does David plead
with Saul for his life, and, in order to that, for his favourable
opinion of him.
21. Then said Saul, I have sinned: return, my
son David; for I will no more do thee harm, be-
cause my soul was precious in thine eyes this day :
behold, I have played the fool, and have erred ex-
ceedingly. 22 And David answered and said, Be-
hold the king's spear ! and let one of the young men
come over and fetch it. 23 The Lo RD render to
every man his righteousness, and his faithfulness : for
the Lord delivered thee into my hand to-day: but
I would not stretch forth mine hand against the
LoRD’s anointed. 24 And, behold, as thy life was
much set by this day in mine eyes, so let my life be
much set by in the eyes of the Lord, and let him
deliver me out of all tribulation. 25 Then Saul
said to David, Blessed be thou, my son David :
thou shalt both do great things, and also shalt still
prevail. So David went on his way, and Saul re-
turned to his place.
. Here is, l. Saul's penitent confession of his fault and folly
in persecuting David, and his promise to do so no more.
This second instance of David's respect to him wrought more
upon him than the former, and extorted from him better ac-
knowledgments, v. 21. 1. He owns himself melted and quite
“overcome by David’s kindness to him ; “My soul was precious
in thine eyes this day, which, I thought, had been odious !”
2. He acknowledges he had done very ill to persecute him :
that he had therein acted against God's law, I have sinned ;
and against his own interest, “I have played the fool, in pur-
suing him as an enemy who would have been one of my best
friends, if I could but have thought so ; herein (says he) I
have erred exceedingly, and wronged both thee and myself.”
Note, Those that, sin, play the fool, and err, exceedingly ;
those especially that hate and persecute God’s people, Job
Xºx. 28. 3. He invites him to court again ; Return, my son
David. Those that understand themselves, will see it their
interest to have those about them, that behave themselves
*iseſw, as TXavid did, and have God with them. 4. He pro-
mises him that he would not persecute him as he had done,
but protect him ; I will no more do thee harm. We have rea-
son to think, according to the mind he was now in, that he
meant as he said, and yet neither his confession nor his
promise of amendment came from a principle of true repent-
a DC6, -
II. David’s improvement of Saul’s convictions and confes-
sions, and the evidence he had to produce of his own sin-
cerity. He desired that one of the footmen might fetch the
spear, (v. 22.) and then, (v. 23.) 1. He appeals to God as
Judge of the controversy ; The Lord render to every man his
righteousness. David, by faith, is sure that he will do it, for
he infallibly knows the true characters of all persons and ac-
tions, and is inflexibly just to render to every man according
to his work; and, by prayer, he desires he would do it,
wherein he does, in effect, pray against Saul, who had dealt
unrighteously and unfaithfully with him ; Give them according
to their deeds ; (Ps. xxviii. 4.) but he principally intends it
as a prayer for himself, that God would protect him in his
righteousness and faithfulness, and reward him for it, since
Saul so ill requited him. 2. He reminds Saul again of the
proof he had now given of his respect to him, from a princi-
ple of loyalty; I would not stretch forth mine hand against the
Lord’s anointed ; intimating to Saul, that the anointing oil
was his protection, for which he was indebted to the Lord,
and ought to express his gratitude to him ; had he been a
Common person, he would not have been so tender of him ;
and, perhaps, with this further suggestion, Saul knew, or
had reason to think, that David was the Lord’s anointed too,
and therefore, by the same rule, Saul ought to be as tender
of David’s life as he had been of his. 3. Not relying much
upon Saul’s promises, he puts himself under God’s protection,
and begs his favour; (v. 24.) “Let my life be much set by in
the eyes of the Lord, how light soever thou makest of it.”
Thus he takes God to be his Paymaster for his kindness to
Saul, which they may with confidence do, that do well and
suffer for it. .
III. Saul’s prediction of David’s advancement. He com-
mends him ; (v. 25.) Blessed be thou, my son David. So
strong was the conviction Saul was now under of David's
honesty, that he was not ashamed to condemn himself and
applaud David, even in the hearing of his own soldiers, who
could not but blush to think that they were come out so
furiously against a man, whom their master, when he meets,
caresses thus. He foretells his victories, and his elevation at
last ; , Thou shalt do great things. Note, Those who make
conscience of doing that which is truly good, may come, by
the divine assistance, to do that which is truly great. He
adds, “Thou shalt also still prevail, more and more ;” he
means, against himself, but was loth to speak that out. The
pringely qualities which appeared in David, his generosity in
sparing Saul, his military authority in reprimanding Abner
for sleeping, his care of the public good, and the signal tokens
of God’s presence with him, convinced Saul that he would
certainly be advanced to the throne at last, according to the
prophecies concerning him.
Lastly, A palliative cure being thus made of the wound,
they parted friends. Saul returned to Gibeah re infecta—
without accomplishing his design, and ashamed of the expedi-
tion he had made ; but David would not take his word so far
as to return with him. Those that have once been false, are
not easily trusted another time. Therefore David went on his
way. And, after this parting, it does not appear that ever
Saul and David saw one another again. -
CHAP. XXVII.
Davia was a man after God's own heart, and yet he had his faults, which
are recorded, not for our imitation, but for our admonition ; witness the
story of this chapter, in which, though, I. We find, to his praise, that
he prudently took caré of his own safety and his family's, (v. 2–4.) and
valiantly fought Israel's battles against the Canaanites ; (v. 8, 9.) yet,
II. We find, to his dishonour, I. That he began to despair of his de-
liverance, v. 1. 2. That he deserted his own country, and went to
duell in the land of the Philistines, v. 1, 5-7. 3. That he imposed
upon Achish with an equivocation, if not a lie, concerning his expedi-
tion, v. 10–12. tº tº - * e -
I ND David said in his heart, I shall now pe-
rish one day by the hand of Saul: there is
nothing better for me than that I should speedily
escape into the land of the Philistines; and Saul
shall despair of me, to seek me any more in any coast
of Israel: so shall I escape out of his hand. 2 And
David arose, and he passed over with the six hun.
dred men that were with him unto Achish, the son
of Maoch, king of Gath. 3 And David dwelt with
763
T}EFoRE CHRIST, 1055.
I. SAMUEL, XXVII. David goes to the Philistines.
Achish at Gath, he and his men, every man with
his household, even David with his two wives, Ahi-
noam the Jezreelitess, and Abigail the Carmelitess,
Nabal's wife. 4 And it was told Saul that David
was fled to Gath ; and he sought no more again for
him. 5 And David said unto Achish, If I have now
found grace in thine eyes, let them give me a place
in some town in the country, that I may dwell there :
for why should thy servant dwell in the royal city
with thee ? 6 Then Achish gave him Ziklag that
day: wherefore Ziklag pertaineth unto the kings of
Judah unto this day, 7 And the time that David
dwelt in the country of the Philistines was a full
year and four months.
Here is, I. The prevalency of David’s fear, which was the
effect of the weakness of his faith, (v. 1.) He said to his heart,
(so it may be read,) in his communings with it concerning
his present condition, I shall now perish one day by the hand
of Saul. He represented to himself the restless rage and
malice of Saul, who could not be wrought into a reconcilia-
tion ; the treachery of his own countrymen, witness that of
the Ziphites, once and again; he looked upon his own
forces, and observed how few they were, and that no recruits
had come in to him of a great while, nor could he perceive
that he got any ground ; and from hence, in a melancholy
mood, he draws this dark conclusion, I shall one day perish
by the hand of Sawl. But, O thow of little faith, wherefore
dost thow doubt 2 Was he not anointed to be king 2 Did not
that simply give an assurance that he should be preserved to
the kingdom 2 Though he had no reason to trust Saul’s pro-
mises, had he not all the reason in the world to trust the pro-
mises of God? His experience of the particular care Providence
took of him, ought to have encouraged him. He that has
delivered, does and will. But unbelief is a sin that easily
besets even good men. When without are fightings, within
are fears, and it is a hard matter to get over them. Lord, in-
crease our faith !
II. The resolution he came to, hereupon. Now that Saul
was, for this time, returned to his place, he determined to
take this opportunity of retiring into the Philistines’ country.
Consulting his own heart only, and not the ephod of the pro-
phet, he concludes, There is nothing better for me, than that
I should speedily escape into the land of the Philistines. Ilong
trials are in danger of tiring the faith and patience even of
very good men. Now, 1. Saul was an enemy to himself and
his kingdom, in driving him to this extremity. He weakened
his own interest, when he expelled from his service, and forced
into the service of his enemies, so great a general as David
was, and so brave a regiment as he had the command of. 2.
David was no friend to himself in taking this course. God
had appointed him to set up a standard in the land of Judah ;
(ch. xxii. 5.) there God had wonderfully preserved him, and
employed him sometimes for the good of his country ; why
then should he think of deserting his post? How could he
expect the protection of the God of Israel, if he went out of
the borders of the land of Israel ? Can he expect to be safe
among the Philistines, out of whose hands he had lately es-
caped so narrowly by feigning himself mad 3 Will he receive
obligations from those now, whom he knows, when he comes
to be king, he must not return kindness to, but be under an
obligation to make war upon He will hereby gratify his
enemies, who bid him go serve other gods, that they might
have wherewith to reproach him ; and will very much weaken
the hands of his friends, who would not have wherewith to
answer that reproach. See what need we have to pray, Lord,
lead us not into temptation.
III. The kind reception he nad at Gath; Achish bade him
welcome, partly out of generosity, being proud of entertaining
so brave a man ; partly out of policy, hoping to engage him
for ever to his service, and that his example would invite
many more to desert, and come over to him. . No doubt he
gave David a solemn promise of protection, which he could
rely upon, when he could not trust Saul’s promises. We may
blush to think that the word of a Philistine should go further
than the word of an Israelite, who, if an Israelite indeed,
would be without guile ; and that the city of Gath should be a
place of refuge for a good man when the cities of Israel refuse
him a safe abode. David, 1. Brought his men with him, (v.
2.) that they might guard him, and might themselves be safe
where he was ; and to recommend himself the more to Achish,
who hoped to have service out of him. 2. He brought his
family with him, ºwives and his household so did all his
men, v. 2, 3. Masters of families ought to take care of those
that are committed to them, to protect and provide for those of
their own house, and to dwell with them as men of knowledge.
IV. Saul's desisting from the further prosecution of him ;.
(v. 4.) He sought no more again for him ; this intimates
that, notwithstanding the professions of repentance he had
lately made, if he had had David in his reach, he would have
aimed another blow. But, because he dares not come where
he is, he resolves to let him alone. Thus many seem to leave
their sins, but really their sins leave them ; they would per-
sist in them if they could. Saul sought no more for him,
contenting himself with his banishment, since he could not
have his blood ; and hoping, it may be, (as he had done, ch.
xviii. 25.) that he would, some time or other, fall by the hand
of the Philistines: and though he would rather have the plea-
sure of destroying him himself, yet if they do it, he will be
satisfied, so that it be done effectually.
W. David’s removal from Gath to Ziklag. -
1. David’s request for leave to remove, was prudent, and
very modest, v. 5. (1.) It was really prudent. David knew
what it was to be envied in the court of Saul, and had much
more reason to fear in the court of Achish, and therefore
declines preferment there, and wishes for a settlement in the
country, where he might be private, more within himself, and
less in other people's way. In a town of his own, he might
have the more free exercise of his religion, and keep his men
better to it, and not have his righteous soul vexed, as it was at
Gath, with the idolatries of the Philistines. (2.) As it was.
presented to Achish, it was very modest. He does not pre-
scribe to him what place he should assign him, only begs it.
might be in some town in the country, where he pleased ;
beggars must not be choosers : but he gives this for a reason,
‘‘ Why should thy servant dwell in the royal city, to crowd
thee, and disoblige those about thee ?” Note, Those that
would stand fast, must not covet to stand high ; and humble
souls aim not to dwell in royal cities.
2. The grant which Achish made him, upon that request,
was very generous and kind; (v. 6, 7.) Achish gave him
Ziklag. Hereby, (1.) Israel recovered their ancient right ;
for Ziklag was in the lot of the tribe of Judah, Josh. xv. 31,
and afterward, out of that lot, was assigned, with some other
cities, to Simeon, Josh. xix. 5. But either it was never sub-
dued, or the Philistines had, in some struggle with Israel,
made themselves masters of it. Perhaps they had got it
unjustly, and Achish being a man of sense and honour, took.
this occasion to restore it. The righteous God judgeth right-
eously. (2.) David gained a commodious settlement, not
only at a distance from Gath, but bordering upon Israel,
where he might keep up a correspondence with his own
countrymen, and whither they might resort to him, at the
revolution that was now approaching. Though we do not
find that he augmented his forces at all, while Saul lived, (for
ch. xxx. 10...he had but his six hundred men,) yet, immediate-
ly after Saul’s death, that was the rendezvous of his friends.
Nay, it should seem, while he kept himself close, because of
Saul, multitudes resorted to him, at least, to assure him of
their sincere intentions, 1 Chron. xii. 1–22. And this further
advantage David gained, that Ziklag was annexed to the
crown, at least the royalty of it pertained to the kings of
Judah, ever after, v. 6. Note, There is nothing lost by
humility and modesty, and a willingness to retire. Reak
advantages, follow those that flee from imaginary honours.
Here David continued for some days, even four months, as it
may very well be read, (v. 7.) or some days above four months.
The Seventy read it, some months ; so long he waited for the
set time of his accession to the throne ; for he that believeth,
shall not make haste. &
8 And David and his men went up and invaded
the Geshurites, and the Gezrites, and the Amalek-
ites: for those nations were of old the inhabitants'
of the land, as thou goest to Shur, even unto the
land of Egypt. 9 And David smote the land, and
left neither man nor woman alive; and took away the
sheep, and the oxen, and the asses, and the camels,
and the apparel, and returned and came to Achish.
10 And Achish said, Whither have ye made a road
to-day ? And David said, Against the south of
Judah, and against the south of the Jerahmeelites,
and against the south of the Kenites. 11 And
David saved neither man nor woman alive to bring.
tidings to Gath, saying, Lest they should tell on us,
saying, So did David, and so will be his manner alk
BEFoEE CHRIST, 1055.
I. SAM UEL, XXVIII. Israel and Philistines at war.
the while he dwelleth in the country of the Philis-
tines. 12 And Achish believed David, saying, He
hath made his people Israel utterly to abhor him;
therefore he shall be my servant for ever.
Here is an account of David’s actions, while he was in the
land of the Philistines; a fierce attack he titade upon some
remains of the devoted nations, his success in it, and the re-
presentations he gave of it to Achish. * -
1. We may acquit him of injustice and cruelty in this action,
because these people whom he cut off, were such as Heaven
had long since doomed to destruction, and he that did it, was
one whom Heaven had ordained to dominion ; so that the thing
was very fit to be done, and he was very fit to do it. It was
not for him that was anointed to fight the Lord's battles, to sit
still in sloth, however he thought fit, in modesty, to retire. He
desired to be safe from Saul, only that he might expose him-
self for Israel ; he avenged an old quarrel that God had with
these nations, and at the same time fetched in provisions for
himself and his army, for by their swords they must live. The
Amalekites were to be all cut off; probably the Geshurites and
Gezrites were branches of Amalek : Saul was rejected for
sparing them ; David makes up the deficiency of his obedience
before he succeeds him. He smote them, and left none alive,
v. 8, 9. The service paid itself, for they carried off abundance
of spoil, which served for the subsistence of David's forces.
2. Yet we cannot acquit him of dissimulation with Achish,
in the account he gave him of this expedition.
(1.) TXavid, it seems, was not willing that he should know
the truth, and therefore spared none to carry tidings to Gath ;
(v. 11.) not because he was ashamed of what he had done as
a bad thing, but because he was afraid, if the Philistines knew
it, they would be apprehensive of danger to themselves or their
allies, by harbouring him among them, and would expel him
their coasts. It would be easy to conclude, If so he did, so
will be his manner ; and therefore he industriously conceals it
from them, which, it seems, he could do, by putting them all
to the sword ; for none of their neighbours would inform
against him, nor, perhaps, would soon come to the knowledge
of what was done; intelligence not being so readily commu-
nicated then as now. -
(2.) He hid it from Achish, with an equivocation not at all
becoming his character. Being asked which way he had made
his sally, he answered, Against the south of Judah, v. 10. It
was true, he had invaded those countries, that lay south of
Judah, but he made Achish believe he had invaded those that
lay south in Judah, the Ziphites, for example, that had once
and again betrayed him ; so Achish understood him, and from
thence inferred that he had made his people Israel to abhor him,
and so riveted himself in the interest of Achish. The fidelity
of Achish to him, his good opinion of him, and the confidence
he put in him, aggravate his sin in deceiving him thus; which,
with some other such instances, David seems penitently to
reflect upon, when he prays, Remove from me the way of lying.
CHAP. XXVIII.
JPreparations are herein making for that war which will put an end to the
life and reign of Saul, and so make way for David to the throne. In
this war, J. The Philistines are the aggressors, and Achish their king
makes David his confidant, v.1, 2. If The Israelites prepare to re.
ceive them, and Saul their king makes the Devil his privy-counsellor,
and thereby fills the measure of his iniquity. Observe, 1. The despairing
condition which Saul was in, v. 3–6. 2. The application he made to
a witch, to bring him up Samuel, v. 7–14. 3. His discourse with the
apparition, v. 15–19. 4. The damp it struck upon him, v. 21–25.
ºl A* it came to pass in those days, that the
Philistines gathered their armies together for
warfare, to fight with Israel. And Achish said unto
David, Know thou, assuredly, that thou shalt go out
with me to battle, thou and thy men. 2 And David
said to Achish, Surely thou shalt know what thy
Servant can do. And Achish said to David, There-
fore will I make thee keeper of mine head for ever.
3 Now Samuel was dead, and all Israel had la-
mented him, and buried him in Ramah, even in his
own city. And Saul had put away those that had
familiar spirits, and the wizards, out of the land.
4 And the Philistines gathered themselves together,
and came and pitched in Shunem: and Saul gather.
ed all Israel together, and they pitched in Gilboa.
5 And when Saul saw the host of the Philistines,
he was afraid, and his heart greatly trembled. 6 And
when Saul inquired of the Lord, the Lord answer-
ed him not, neither by dreams, nor by Urim, nor by
prophets. - -
Here is, I. The design of the Philistines against Israel;
they resolve to fight them, v. 1. If the Israelites had not for-
saken God, there had been no Philistines remaining to molest
them ; if Saul had not forsaken him, they had by this time
been put out of all danger by them. The Philistines took an
opportunity to make this attempt, when they had David among
them, whom they feared more than Saul and all his forces.
II. The expectation Achish had of assistance from David
in this war, and the encouragement David gave him to expect
it ; “Thou shalt go with me to battle,” says Achish ; “if I
protect thee, I may demand service from thee:” and he will
think himself happy, if he may have such a man as David on
his side, who prospered whithersoever he went. David gave
him an ambiguous answer, “We will see what will be done,
it will be time enough to talk of that hereafter; but surely
thou shalt know what thy servant can do ;” (v. 2.) that is, “I
will consider in what post I may be best able to serve thee, if
thou wilt but give me leave to choose it.” Thus he keeps him-
self free from a promise to serve him, and yet keeps up his
expectation of it. For Achish took it in no other sense than
as an engagement to assist him, and promised him, thereupon,
that he would make him captain of the guards, protector, or
prime minister of state.
III. The drawing of the armies, on both sides, into the field,
v.4. The Philistines pitched in Shunem, which was in the
tribe of Issachar, a great way north from their country. The
land of Israel, it seems, was ill guarded, when the Philistines
could march their army into the very heart of the country.
Saul, while he pursued David, left his people naked and ex-
posed. On some of the adjacent mountains of Gilboa, Saul
musters his forces, and prepares to engage the Philistines,
which he had little heart to do, now that the Spirit of the Lord
was departed from him.
IV. The terror Saul was in, and the loss he was at, upon
this occasion. He saw the host of the Philistines, and by his
own view of them, and the intelligence his spies brought him,
he perceived they were more numerous, better armed, and in
better heart, than his own were, which made him afraid, so
that his heart greatly trembled, v. 5. Had he kept close to
God, he needed not have been afraid at the sight of an army
of Philistines; but now that he had provoked God to forsake
him, his interest failed, his armies dwindled, and looked mean,
and, which was worse, his spirits failed him, his heart sunk
within him. A guilty conscience made him tremble at the
shaking of a leaf : now he remembered the guilty blood of the
Amalekites, which he had spared, and the innocent blood of
the priests, which he had spilt; his sins are set in order before
his eyes, they put him into confusion, embarrass all his coun-
sels, and rob him of his courage; so that there remained only
a certain fearful looking for of judgment and fiery indignation.
Note, Troubles are terrors to the children of disobedience. In
this distress, Sawl inquired of the Lord, p. 6. Need drives those
to God, who, in the day of their prosperity, slighted his oracles
and altars. Lord, in trouble have they visited thee, Isa. xxvi.
16. , Did ever any seek the Lord, and not find him Yes,
Saul did ; the Lord answered him not, took no notice either of
his petitions or of his inquiries; gave him no directions what
to do, nor any encouragement to hope that he would be with
him. Should he be inquired of at all by such a one as Saul ?
Ezek. xiv. 3. No, he could not expect an answer of peace,
for, 1. He inquired in such a manner, that it was as if he had
not inquired at all. Therefore it is said, (1 Chron: x., 14.)
He inquired not of the Lord ; for he did it faintly, and coldly,
and with a secret design, if God did not answer him, to consult
the Devil. He did not inquire in faith, but with a double,
unstable mind. 2. He inquired of the Lord when it was too
late, when the days of his probation were over, and he was
finally rejected. Seek the Lord while he may be found, for there
is a time when he will not be found. 3. He had forfeited the
benefit of all the methods of inquiry. Could he that hated
and persecuted Samuel and David, who were both prophets,
expect to be answered by prophets? Or he that hath slain the
high priest, to be answered by Urim 2 Or he that had sinned
away the Spirit of grace, to be answered by dreams ? No, Be
not deceived, God is not mocked.
V. The mention of some things, that had happened a good
while ago, to introduce the following story, v. 3. 1: The death
of Samuel. Samuel was dead, which made the Philistines the
more bold, and Saul the more afraid; for had Samuel been
alive, Saul would, probably, have thought that his presencº
and countenance, his good advice and good prayers, would
have availed him in his distress. 2. suſ:gie against witch”
5
BrroBE CHRIST, 1055.
H. SAMUEL, xxviii. Saul goes to the witch of En-dor.
craft. He had put the laws in execution against those that
had familiar spirits, who must not be suffered to live, Exod.
xxii. 18. Some think that he did this in the beginning of his
reign, while he was under Samuel's influence ; others think
that it was lately done, for it was spoken of here, (v. 9.) as
a late edict. Perhaps, when Saul was himself troubled with
an evil spirit, he suspected that he was bewitched, and, for
that reason, cut off all that had familiar spirits. Many seem
zealous against sin, when they themselves are any way hurt
by it, (they will införm against swearers if they swear at them,
or against drunkards, if, in their drink, they abuse them,) who
otherwise have no concern for the glory of God, nor any dis-
like of 'sin as sin. &
thus to use his power for the terror and restraint of these evil
doers. Note, Many seem enemies to sin in others, while they
indulge it in themselves. Saul will drive the Devil out of
his kingdom, and yet harbour him in his heart, by envy and
malice.
7 Then said Saul unto his servants, Seek me a
woman that hath a familiar spirit, that I may go to
her, and inquire of her. And his servants said to
him, Behold, there is a woman that hath a familiar
spirit at En-dor. 8 And Saul disguised himself,
and put on other raiment, and he went, and two men
with him, and they came to the woman by night:
and he said, I pray thee, divine unto me by the fa–
miliar spirit, and bring me him up whom I shall
name unto thee. 9 And the woman said unto him,
Behold, thou knowest what Saul hath done, how he
hath cut off those that have familiar spirits, and the
wizards, out of the land : wherefore then layest
thou a snare for my life, to cause me to die? 10
And Saul sware to her by the Lo RD, saying, As the
LORD liveth, there shall no punishment happen to
thee for this thing. 11 Then said the woman, Whom
shall I bring up unto thee ? And he said, Bring me
up Samuel. 12 And when the woman saw Samuel,
she cried with a loud voice; and the woman spake
to Saul, saying, Why hast thou deceived me 2 for
thou art Saul. 13 And the king said unto her, Be
not afraid : for what sawest thou? And the woman
Said unto Saul, I saw gods ascending out of the
earth. 14 And he said unto her, What form is he
of 2 And she said, An old man cometh up ; and he
is covered with a mantle. And Saul perceived that
it was Samuel, and he stooped with his face to the
ground, and bowed himself.
Here, I. Saul seeks for a witch, v. 7. When God answered
him not, if he had humbled himself by repentance, and per-
Severed in seeking God, who knows but that at length he might
have been entreated for him 3 But since he can discern no
comfort, either from heaven or earth, (Isa. viii. 21, 22.) he
resolves to knock at the gates of hell, and to see if any there
will befriend him, and give him advice; Seek me a woman that
has a familiar spirit, v. 7. And his servants were too officious
to serve him in this bad affair; they presently recommended
one to him at En-dor, (a city not far off,) who had escaped
the execution of Saul’s edict : to her he resolves to apply him-
self. Herein he is chargeable, 1. With contempt of the God
of Israel ; as if any creature could do him a kindness, when
God had left him, and frowned upon him. 2. With contradic-
tion to himself. He knew the heinousness of the sin of witch-
craft, else he would not have cut off those that had familiar
Spirits ; yet now he has recourse to that as an oracle, which
he had before condemned as an abomination. It is common
for men to inveigh severely against those sins which they are
in no temptation to, but suffer themselves afterward to be
9vercome by them. Had one told Saul, when he was destroy-
ing the witches, that he himself would, ere long, consult with
one, he would have said, as Hazael did, What? is thy servant
a dog 2 But who knows what mischiefs they will run into,
that forsake God, and are forsaken of him 3
II. Hearing of one, he hastens to her, but goes by night,
and in disguise, only with two servants, and, probably, on
foot, v. 8. See how those that are led captive by Satan, are
forced, 1. To disparage themselves. Never did Saul look so
mean as when he went sneaking to a sorry witch to know his
fortune. 2. To dissemble. Evil works are works of darkness,
and they hate the ºt, neither care for coming to it. Saul
However, it was commendable in Saul,
went to the witch, not in his robes, but in the habit of a com.
mon soldier; not only lest the witch herself, if she had known.
him, should have declined to serve him, either fearing he came
to trepan her, or resolving to be avenged on him for his edict
against those of her profession, but lest his own people'should
know it, and abhor him for it. Such is the power of natural
conscience, that even those who do evil, blush, and are
ashamed to do it. -
III. He tells her his errand, and promises her impunity.
1. All he desires of her is, to bring him up one from the dead,
whom he had a mind to discourse with, It was necromancy,
or divination by the dead, that he hoped to serve his purpose
by ; this was expressly forbidden by the law, (Deut. xviii. 11.)
seeking for the living to the dead, Isa. viii. 19. Bring me up
him whom Ishall name, v. 8. This supposes that it was gene-
rally taken for granted, that souls exist after death, and that,
when men die, there is not an end of them : it supposes too
that great knowledge was attributed to separate souls. But
to think that any good souls should come up at the beck of an
evil spirit, or that God, who had denied a man the benefit of
his own institutions, should suffer him to reap any real advan-
tage by a cursed diabolical invention, was very absurd. 2.
She signifies her fear of the law, and her suspicion that this
stranger came to draw her into a snare ; (v. 9.) Thou knowest
what Saul has done. Providence ordered it so, that Saul should
be told to his face, of his edict against witches, at this very
time when he was consulting one, for the greater aggravation
of his sin. She insists upon the peril of the law, perhaps to
raise her price; for, though no mention is made of her fee, no
doubt she demanded, and had, a large one. Observe how
sensible she is of danger from the edict of Saul, and what care
she is in to guard against it ; but not at all apprehensive of
the obligations of God’s law, and the terrors of his wrath. She
considers what Sawl had done, not what God had done, against
such practices, and fears a snare laid for her life, more than a
Snare laid for her soul. It is common for sinners to be more
afraid of punishment from men, than of God’s righteous judg-
ment. But, 3. Saul promises with an oath not to betray her,
v. 10. It was his duty, as a king, to punish her, and he knew
it, yet he swears not to do it; as if he could by his own oath
bind himself from doing that, which, by the divine command,
he was bound to do. But he promised more than he could
perform, when he said, There shall no punishment happen to
thee; for he could not secure himself, much less secure her,
from divine vengeance.
IV. Samuel, who was lately dead, is the person whom Saul
desired to have some talk with : and the witch, with her en-
chantments, gratifies his desire, and brings them together.
1. As soon as Saul had given the witch the assurance she
desired, (that he would not discover her,) she applied herself
to her witchcrafts, and asked very confidently, Whom shall I
bring up to thee? v. 11. Note, Hopes of impunity embolden
sinners in their evil ways, and harden their hearts.
2. Saul desires to speak with Samuel, Bring me º Samuel.
Samuel had anointed him to the kingdom, and had formerly
been his faithful friend and counsellor, and therefore with him
he wished to advise. While Samuel was living at Ramah, not
far from Gibeah of Saul, and presided there in the school of
the prophets, we never read of Saul’s going to him to advise
with him in any of the difficulties he was in ; (it had been
well for him if he had ;) then he slighted him, and perhaps
hated him, looking upon him to be in David’s interest: but
now that he was dead, “O for Samuel again! By all means
bring me up Samuel.” Note, Many that despise and persecute
God’s saints and ministers when they are living, would be glad
to have them again, when they are gone. Send Lazarus to
me, and send Lazarus to my Father’s house, Luke xvi. 24–27.
The sepulchres of the righteous are garnished. *
3. Here is a seeming defect or chasm in the story; Saul said,
Bring me up Samuel, and the very next words are, When the
woman saw Samwel, v. 12. Whereas one would have expected
to be told how she performed the operation, what spells and
charms she used, or that some little intimation should be given
of what she said or did : but the profound silence of the scrip-
ture concerning it, forbids our coveting to know the depths of
Satan, (Rev. ii. 24.) or to have our curiosity gratified with an
account of the mysteries of iniquity. It has been said of the
books of some of the popish confessors, that, by their descrip-
tions of sin, they have taught men to commit it; but the scrip-
ture conceals sinful art, that we may be simple concerning evil,
Rom. xvi. 19. -
4. The witch, upon sight of the apparition, was aware that
her client was Saul; her familiar spirit, it is likely, informing
her of it, v. 12. “ Why hast thow deceived me with a disguise;
for thou art Saul, the very man that I am afraid of above any
BEFoEE CHRIST, 1055.
Samuel appears to him.
I. SAMUEL, XXVIII.
man º’’ Thus she gave Saul to understand the power of her
art, in that she could discover him through his disguise ; and
vet she feared lest, hereafter at least, he should take advan-
tage against her for what she was now doing. Had she be-
lieved that it was really Samuel whom she saw, she would
have had more reason to be afraid of him, who was a good
prophet, than of Saul, who was a wicked king. But the
wrath of earthly princes is feared by most, more than the
wrath of the King of kings.
5. Saul (who, we may suppose, was kept at a distance in
the next room) bade her not to be afraid of him, but go on
with the operation, and inquired what she saw 2 v. 13. O,
says the woman, I saw gods ascending out of the earth ; that is,
a spirit: they called angels gods, because spiritual beings.
Poor gods that ascend out of the earth ! But she speaks the
language of the heathen, who had their infernal deities, and
had them in veneration. If Saul had thought it necessary to
his conversation with Samuel, that the body of Samuel should
be called out of the grave, he would have taken the witch
with him to Ramah, where his sepulchre was ; but the de-
sign was wholly upon his soul, which yet, if it became visible,
was expected to appear in the usual resemblance of the body ;
and God permitted the Devil to answer the design, to put on
Samuel's shape, that they who would not receive the love of
the truth, might be given up to strong delusions, and believe a lie.
That it could not be the soul of Samuel himself, they might
easily apprehend, when it ascended out of the earth ; for the
Spirit of a man, much more of a good man, goes woward, Eccl.
iii. 21. But if people will be deceived, it is just with God to
Say, “Let them be deceived.” That the Devil, by the divine
permission, should be able to personate Samuel, is not strange,
since he can transform himself into an angel of light : nor is it
strange that he should be permitted to do it upon this occa.
sion ; that Saul might be driven to despair, by inquiring of
the Devil, since he would not, in a right manner, inquire of
the Lord, by which he might have had comfort. Saul, being
told of gods ascending, was eager to know what was the form
of this deity, and in what shape he appeared ; so far was he
from conceiving any horror at it, his heart being wretchedly
hardened by the deceitfulness of sin. Saul, it seems, was not
permitted to see any manner of similitude himself, but he
must take the woman’s word for it, that she saw an old man
covered with a mantle, or robe, the habit of a judge, which
Samuel had sometimes worn ; and, some think, it was for the
sake of that, and the majesty of its aspect, that she called this
apparition Elohim, a god, or gods: for so magistrates are
styled, Ps. lxxxii. 1. -
6. Saul, perceiving by the woman’s description that it was
Samuel, stooped with his face to the grownd, either, as it is
generally taken, in reverence to Samuel, though he saw him
not, or perhaps to listen to that soft and muttering voice
which he now expected to hear; for they that had familiar
Spirits, peeped and muttered ; (Isa. viii. 19.) and, it should
seem, Saul bowed himself, (probably by the witch's direction,)
that he might hear what was whispered, and listen carefully
to it; for the voice of one that has a familiar spirit, is said to
come out of the ground, and to whisper out of the dust, Isa. xxix.
id: would stoop to that, who would net stoop to the word
Of UiOCl. -
15 And Samuel said to Saul, Why hast thou dis-
quieted me, to bring me up 2 And Saul answered, I
am Sore distressed ; for the Philistines make war
against me, and God is departed from me, and
answereth me no more, neither by prophets nor by
dreams: therefore I have called thee, that thou
mayest make known unto me what I shall do. 16
Then said Samuel, Wherefore then dose thou ask
of me, seeing the Lord is departed from thee, and is
become thine enemy? 17 And the Lord hath done
to him as he spake by me: for the Lord hath rent
the kingdom out of thine hand, and given it to thy
neighbour, even to David: 18 Because thou obey.
£dst not the voice of the Lord, nor executedst his
fierce wrath upon Amalek, therefore hath the LoRD
done this thing unto thee this day. 19 Moreover,
the Lo RD will also deliver Israel with thee into the
hand of the Philistines; and to-morrow shalt thou
and thy sons be with me: the Lo Rd also shall de-
º: the host of Israel into the hand of the Philis-
#116S.
but, alas ! God is departed from me.”
-*
We have here the conference between Saul and Satan.
Saul came in disguise, (v. 8.) but Satan soon discovered him,
v. 12. Satan comes in disguise, in the disguise of Samuel's
mantle, and Saul cannot discover him. Such is the disad-
vantage we labour under, in wrestling with the rulers of the
darkness of this world, that they know us, while we are ignorant
of their wiles and devices. ,
I. The spectre, or apparition, personating Samuel, asks:
why he is sent for; (v. 15.) Why hast thou disquieted me to
bring me up 2 To us this discovers that it was an evil spirit
that personated Samuel; for (as Bishop Patrick observes) it
is not in the power of witches to disturb the rest of good men,
and to bring them back into the world when they please; nor
would the true Samuel have acknowledged such a power in
magical arts : but to Saul this was a proper device of Satan's,
to draw veneration from him, to possess him with an opinior
of the power of divination, and so to rivet him in the Devil’s
interests. -
II. Saul makes his complaint to this counterfeit Samuel,
mistaking him for the true; and a most doleful complaint it
is : “I am sore distressed, and know not what to do, for the
Philistines make war against me; yet I should do well enough
with them, if I had but the tokens of God’s presence with me;
He complained not of
God’s withdrawings till he fell into trouble, till the Philistines
made war against him, and then he begins to lament God’s
departure. He that in his prosperity inquired not after God,
in his adversity thought it hard that God answered him not,
nor took any notice of his inquiries, either by dreams or
prophets; he neither gave answers immediately himself, nor
sent them by any of his messengers. He does not, like a
penitent, own the righteousness of God in this ; but, like a
man enraged, flies out against God as unkind, and flies off
from him ; therefore I have called thee: as if Samuel, a servant
of God, would favour those whom God frowned upon ; or as
if a dead prophet could do him more service than the living
ones. One would think, from this, that he really desired to
meet with the Devil, and expected no other, (though under
the covert of Samuel's name,) for he desires advice otherwise
than from God, therefore from the Devil, that is, a rival with
God. “God denies me, therefore I come to thee.” Flecteresy
nequeo Superos, Acheronta movebo—If I fail with Heaven, I will
succeed with Hell.
III. It is cold comfort which this evil spirit in Samuel's
mantle gives to Saul, and is manifestly intended to drive him
to despair and self-murder. Had it been the true Samuel,
when Saul desired to be told what he should do, he would
have bid him repent, and make his peace with God, and re-
call David from his banishment ; and would then have told
him, that he might hope in this way to find mercy with God.
but, instead of that, he represents his case as helpless and
hopeless, serving him as he did Judas, to whom he was first a
tempter, and then a tormentor, persuading him first to sell his
Master, and then to hang himself.
1. He upbraids him with his present distress ; (v. 16.) tells
him, not only that God was departed from him, but that he
wās become his Enemy, and therefore he must expect no
comfortable answer from him ; “Wherefore dost-thou ask me 2
How can I be thy friend, when God is thine Enemy ; or thy
counsellor, when he has left thee ?”
2. He upbraids him with the anointing of David to the
kingdom, v. 17. He could not have touched upon a string
that sounded more unpleasant in the ear of Saul than this.
Nothing is said to reconcile him to David, but all tends rather
to exasperate him against David, and widen the breach. Yet,
to make him believe that he was Samuel, he says, it was what
God spake by him. The Devil knows how to speak with an
air of religion, and can teach false apostles to transform them-
selves into the apostles of Christ, and imitate their language.
Those who use spells and charms, and plead, in defence of
them, that they find nothing in them but what is good, may
remember what good words the Devil here spoke, and yet with
what a malicious design.
3. He upbraids him with his disobedience to the command
of God, in not destroying the Amalekites, v. 11. Satan had
helped him to palliate and excuse that sin, when Samuel was
dealing with him to bring him to repentance ; but now he ag-
gravates it, to make him despair of God's mercy. See what
they get, that hearken to Satan’s temptations! He himself
will be their accuser, and insult over them. And see whom
they resemble, that allure others to that which is evil, and
reproach them for it when they have done. - *
4. He foretells his approaching ruin, v. 19., (1.) That his
army should be routed by the Philistines. This is twice men-
tioned ; The Lord shall deliver Israel #" the hand of the
BEFor E CHRIST, 1055.
Saul’s destruction foretold.
I. SAMUEL, XXIX.
Philistines. This he might foresee, by considering the su-
perior strength and number of the Philistines, the weakness
of the armies of Israel, Saul’s terror, and especially God’s de-
parture from them. Yet, to personate a prophet, he very
gravely ascribes it once and again to God; The Lord shall do
it. (2.) That he and his sons should be slain in the battle.
To-morrow, that is, in a little time, (and supposing that it was
now after midnight, I see not but it may be taken strictly for
the very next day after that which was now begun,) thou and
thy sons shall be with me ; that is, in the state of the dead,
separate from the body. Had this been the true Samuel, he
could not have foretold it, unless God had revealed it to him ;
and though it were an evil spirit, God might by him foretell
it; as we read of an evil spirit that foresaw Ahab's fall at
Ramoth-Gilead, and was instrumental in it, (1 Kings xxii.
20, &c.) as perhaps this evil spirit was, by the divine per-
mission, in Saul’s destruction. That evil spirit flattered
Ahab, this frightened Saul, and both, that they might fall; so
miserable are they that are under the power of Satan; for
whether he rage or laugh, there is no rest, Prov. xxix. 9.
20 Then. Saul fell straightway all along on the
<arth, and was sore afraid, because of the words of
Samuel : and there was no strength in him ; for he
had eaten no bread all the day, nor all the night.
21 And the woman came unto Saul, and saw that
he was sore troubled, and said unto him, Behold,
thine handmaid hath obeyed thy voice, and I have
put my life in my hand, and have hearkened unto
thy words which thou spakest unto me: 22 Now
therefore, I pray thee, hearken thou also unto the
voice of thine handmaid, and let me set a morsel of
bread before thee; and eat, that thou mayest have
strength when thou goest on thy way. 23 But he
refused, and said, I will not eat. But his servants,
together with the woman, compelled him, and he
hearkened unto their voice. So he arose from the
earth, and sat upon the bed. 24 And the woman
had a fat calf in the house, and she hasted, and
killed it, and took flour, and kneaded it, and did
bake unleavened bread thereof: 25 And she
brought it before Saul, and before his servants ;
‘and they did eat. Then they rose up, and went
away that night.
. . We are here told how Saul received this terrible message
from the ghost he consulted. He desired to be told what he
should do, (v. 15.) but is only told what he had not done, and
what should be done to him. Those that expect any good
counsel or comfort otherwise than from God, and in the way
of his institutions, will be as wretchedly disappointed as Saul
here was. Observe,
I. How he sunk under the load, v. 20. He was indeed unfit
to bear it, having eaten nothing all the day before, nor that
night: he came fasting from the camp, and continued fast-
ing ; not for want of food, but for want of an appetite. The
fear he was in of the power of the Philistines, (v. 5.) took
away his appetite ; or perhaps the struggle he had with his
own conscience, after he had entertained the thought of con-
Sulting the witch, made him to nauseate even his necessary
food, though ever so dainty. This made him an easy prey to
this fresh terror, that now came upon him like an armed man.
He fell all along on the earth, as if the archers of the Philis-
times had already hit him, and there was no strength in him to
bear up against these heavy tidings. Now he had enough of
consulting, witches, and found them miserable comforters.
When God in his word speaks terror to sinners, he opens to
them, at the same time, a door of hope, if they repent: but
they that apply themselves to the gates of hell for succour,
must there expect darkness without any glimpse of light.
II. With what difficulty he was persuaded to take so much
relief as was necessary to carry him back to his post in the
Camp. The witch, it should seem, had left Saul alone with
the spectre, to have his talk with him by himself; but, per-
haps, hearing him fall and groan, and perceiving him to be in
an agony, she came to him, (v. 21.) and was importunate with
him to take some refreshment, that he might be able to get
clear from her house, fearing that if he should be ill, especially
if he should die there, she should be punished for it as a traitor,
though she had escaped punishment as a witch. This, it is
probable, rather than any sentiment of kindness, made her
solicitous to help #" But what a deplorable condition had
8 -
he brought himself to, when he needed so wretched a com-
forter |
1. She shows herself very importunate with him to take some
refreshment; she pleads, (v. 21.) that she had obeyed his
voice to the endangering of her life; and why therefore should
not he hearken to her voice for the relieving of his life v. 22.
She had a fat calf at hand, (and the word signifies one that
was made use of in treading out the corn, and therefore could
the worse be spared,) this she prepares for his entertainment.
v. 24. Josephus is large in applauding the extraordinary
courtesy and liberality of this woman, and recommending it
for an example of compassion to the distressed, and readiness
to communicate for their relief, though we have no prospect of
being recompensed for it. g
2. He showed himself very averse to it; He refused, and
said, I will not eat, (v. 23.) choosing rather to die obscurely
by famine, than honourably by the sword. Had he laboured
only under a defect of animal spirits, food might help him ;
but, alas! his case was out of the reach of such succours.
What are dainty meats to a wounded conscience? As vinegar
upon nitre, so is he that sings songs to a heavy heart; so dis-
agreeable and unwelcome.
3. The woman, at length, with the help of his servants, over-
persuaded him, against his inclination and resolution, to take
some refreshment. Not by force, but by friendly advice, they
compelled him ; (v. 23.) and of no other than such a rational
and courteous compulsion, are we to understand that in the
parable, Compel them to come in, Luke xiv. 23. How forcible
are right words, when men are pressed by them to that which
is for their own interestſ Job vi. 25. , Saul was somewhat re-
vived with this entertainment; so that he and his servants,
when they had eaten, rose up and went away before it was
light, (v. 25.) that they might hasten to their business, and
that they might not be seen to come out of such a scandalous
house. Josephus here much admires the bravery and mag-
nanimity of Saul, that though he was assured he should lose
both his life and honour, yet he would not desert his army,
but resolutely returned to the camp, and stood ready for an
engagement. I wonder more at the hardness of his heart,
that he did not again apply himself to God by repentance and
prayer, in hopes yet to obtain, at least, a reprieve 3 but he
desperately ran headlong upon his own ruin. Perhaps, in-
deed, now that rage and envy possessed him to the uttermost,
he was the better reconciled to his hard fate, being told that
his sons, and Jonathan among the rest, whom he hated for his
affection to David, should die with him. If he must fall, he
cared not what desolations of his family and kingdom accom-
panied his fall, hoping it would be the worse for his successor
sus $2wovros yaiz ax9ero ºvel—I care not, if, when I am dead, the
world be set on fire. He begged not, as David, “Let thy hand
be against me, but not against thy people.”
CHAP. XXIX.
How Saut, who was forsaken of God, when he was in a strait, was more
and more perplexed and embarrassed with his own counsels, we read in
e &
the foregoing chapter; in this chapter, we find how David, who kept close
to God, when he was in a strait, was extricated and brought off by the
providence of God, without any contrivance of his own. e have him,
I. Marching with the Philistines, p. 1, 2. II. Excepted against by the
lords of the Philistines, p. 3–5. III. Happily dismissed by Achish
from the service which did so ill become him, and which yet he knew not
how to decline, v. 6—11.
I OW the Philistines gathered together all
their armies to Aphek: and the Israelites
pitched by a fountain which is in Jezreel. 2 And
the lords of the Philistines passed on by hundreds
and by thousands: but David and his men passed
on in the rere-ward with Achish. 3 Then said the
princes of the Philistines, What do these Hebrews
here 2 And Achish said unto the princes of the Phi-
listines, Is not this David, the servant of Saul the
king of Israel, which hath been with me these days,
or these years, and I have found no fault in him
since he fell unto me unto this day ? 4 And the
princes of the Philistines were wroth with him ; and
the princes of the Philistines said unto him, Make
this fellow return, that he may go again to his place
which thou hast appointed him, and let him not go
down with us to battle, lest in the battle he be an
adversary to us: for wherewith should he reconcile
himself unto his master 2 should it not be with the
heads of these men 2 5 Is not this David, of whom
BEFORE CHRIST, 1055.
Achish discharges David.
I. SAMUEL, XXIX.
they sang one to another in dances, saying, Saul
y § , Saying, | more mischief than all Saul’s army could, v.4
º & e. * | in the battle be an adversary to ws, and surprise us with an
Here is, I. The great strait that David was in, which we
slew his thousands, and David his ten thousands !
may suppose he himself was aware of, though we read not of
his asking advice from God, nor any project of his own to get
clear of it. The two armies of the Philistines and the Israel-
ites were encamped and ready to engage, v. 1. Achish, who
had been kind to David, had obliged him to come himself,
and to bring the forces he had, into his service. David came
accordingly, and upon a review of the army, was found with
Achish, in the post assigned him in the rear, v. 2. Now, 1.
If, when the armies engaged, he should retire and quit his
post, he would fall under the indelible reproach, not only of
cowardice and treachery, but of base ingratitude to Achish,
who had been his protector and benefactor, and had reposed
a confidence in him, and from whom he had received a very
honourable commission. Such an unprincipled thing as this,
he could by no means persuade himself to do. 2. If he should,
as was expected from him, fight for the Philistines against
Israel, he would incur the imputation of being an enemy to
the Israel of God, and a traitor to his country; would make
his own people hate him, and unanimously oppose his coming
to the crown, as unworthy the name of an Israelite, much
more the honour and trust of a king of Israel, who had fought
against them, under the banner of the uncircumcised. If
Saul should be killed (as it proved he was) in this engage-
ment, the fault woukd be laid at David's door, as if he had
killed him ; so that on each side there seemed to be both sin
and scandal. This was the strait he was in ; and a great
strait it was to a good man, greater to see sin before him than
to see trouble. Into this strait he brought himself by his own
unadvisedness, in quitting the land of Judah, and going
among the uncircumcised. . It is strange, if those that associ-
ate themselves with wicked people, and grow intimate with
them, come off without guilt, or grief, or both. What he
himself proposed to do, does not appear. Perhaps he designed
to act only as keeper to the king's head, the post assigned
him, (ch. xxviii. 2.) and not to do any thing offensively
against Israel. But it would have been very hard to come so
near the brink of sin, and not to fall in. Therefore, though
‘God might justly have left him in this difficulty, to chastise
him for his folly, yet, because his heart was upright with him,
he would not suffer him to be tempted above what he was able,
º gth the temptation made a way for him to escape, 1 Cor.
X. 13.
II. A door opened for his deliverance out of this strait.
God inclined the hearts of the princes of the Philistines to
oppose his being employed in the battle, and to insist upon
his being dismissed. Thus their enmity befriended him,
when no friend he had was capable of doing him such a
kindness. 1. It was a proper question which they asked,
upon the mustering of the forces ; “ What do these Hebrews
here 2 v. 3. What confidence can we put in them 2 Or what
service can we expect from them 7” A Hebrew is out of his
place, and if he have the Spirit of a Hebrew, he is out of his
relement, when he is in the camp of the Philistines, and de-
serves to be made uneasy there. David used to hate the
congregation of evil doers, (Ps. xxvi. 5.) however he came now
to be among them. 2. It was an honourable testimony which
Achish, on this occasion, gave to David. He looked upon
him as a refugee, that fled from a wrongful persecution in his
own country, and had put himself under his protection, whom
therefore he was obliged, in justice, to take care of, and
thought he might in prudence employ; for (says he) he has
been with me these days, or these years, that is, a considerable
time, many days at his court, and a year or two in his country,
and he never found any fault in him, nor saw any cause to dis-
trust his fidelity, or to think any other than that he was heartily
come over to him. By this it appears, that David had con-
ducted himself with a great deal of caution, and had prudently
concealed the affection he still retained for his own people.
We have need to walk in wisdom toward them that are without,
to keep our mouth when the wicked is before us, and to be upon
the reserve. 3. Yet the princes are peremptory in it, that he
must be sent home ; and they give good reasons for their
insisting. on it. (1.) Because he had been an old enemy to
the Philistines; witness what was sung in honour of his tri-
umphs over them, Saul slew his thousands, and David his ten
thousands, v. 5. “It will be a reproach to us to harbour and
trust so noted a destroyer of our people; nor can it be thought
that he should now act heartily against Saul, who then acted
So vigorously with him and for him.”
popular praise and applause, when even that may, another
me, be turned against a ma; to his reproach 3 (2.) Because
Keſſ, e s F
Who would be fond of
he might be a most dangerous enemy to them, and do them
“He may
attack in the rear, while their army charges us in the front.
and we have reason to think he will do so, that, by betraying
us, he may reconcile himself to his master. Who can trust a
man, who, besides his affection to his country, will think it
his interest to be false to us?” It is dangerous to put confi-
dence in a reconciled enemy.
6 Then Achish called David, and said unto him,
Surely, as the LoRD liveth, thou hast been upright,
and thy going out and thy coming in with me in the
host is good in my sight; for I have not found evil
in thee since the day of thy coming unto me unto this
day: nevertheless,the lords favour thee not. 7 Where-
fore, now return, and go in peace, that thou displease
not the lords of the Philistines. 8 And David said
unto Achish, But what have I done 2 and what hast
thou found in thy servant, so long as I have been
with thee unto this day, that I may not go fight
against the enemies of my lord the king 2 9 And
Achish answered and said to David, I know that
thou art good in my sight, as an angel of God: not-
withstanding, the princes of the Philistines have
said, He shall not go up with us to the battle. 10
Wherefore now rise up early in the morning, with
thy master’s servants that are come with thee: and
as soon as ye be up early in the morning, and have
light, depart. 11 So David and his men rose up
early to depart in the morning, to return into the
land of the Philistines: and the Philistines went up
to Jezreel. .
If the reasons Achish had to trust David, were stronger
than the reasons which the princes offered why they should
distrust him, (as I do not see that, in policy, they were, for
the princes were certainly in the right,) yet Achish was but
one of five, though the chief, and the only one that had the
title of king ; accordingly, in a council of war, held on this
occasion, he was over-voted, and obliged to dismiss David,
though he was extremely fond of him. Kings cannot always
do as they would, nor have such as they would about them.'
1. The discharge Achish gives him, is very honourable, and
not a final discharge, but only from the present service. (1.)
He signifies the great pleasure and satisfaction he had taken
in him, and in his conversation. Thou art good in my sight,
as an angel of God, v. 9. Wise and good men will gain re-
spect, wherever they go, from all that know how to make a
right estimate of persons and things, though of different pro-
fessions in religion. What Achish says of David, God, by the
prophet, says of the house of David, (Zech. xii. 8.) that it
shäll be as the angel of the Lord. But the former is a court
compliment; the latter is a divine promise. (2.) He gives him a
testimonial of his good behaviour, v. 6. It is very full, and
in obliging terms; “Thou hast been upright, and thy whole
conduct has been good in my sight, and I have not found evil
in thee.” Saul would not have given him such a testimonial,
though he had done far more service to him than to Achish.
God’s people should behave themselves always so unoffen-
sively, as, if possible, to get the good word of all they have
dealings with : and it is a debt we owe to those who have
acquitted themselves well, to give them the praise of it. (3.)
He lays all the blame of his dismission upon the princes, who
would by no means suffer him to continue in the camp.
“The king loves thee entirely, and would venture his life in
thy hand ; but the lords favour thee not, and we must not
disoblige them, nor can we oppose them, therefore return, and
go in peace.” He had better part with his favourite, than
occasion a disgust among his generals, and a mutiny in his
army. He intimates a reason why they were uneasy ; it was
not so much for his own sake, as for the sake of his soldiers
that attended him, whom he calls his master's servants, namely,
Saul’s ; (v. 10.) they could trust him, but not them. (4.) He
orders him to be gone early, as soon as it was light, (v. 10.)
to prevent their further resentments, and the jealousies they
would have been apt to conceive if he had lingered. -
2. His reception of this discourse is very complimental; but,
I fear, not without some degree of dissimulation. “What!”
says David, “must I leave my lord the king, whom I am
bound by office to protect, just now whº is going to ex-
BEroRE CHRIST, 1055.
Amalekites destroy Zuklag.
I. SAMUEL, XXX.
pose himself in the field 3 Why may not I go fight against
the enemies of my lord the king * v. 8. He seemed anxious to
serve him, when he was at this juncture really anxious to leave
him ; but he was not willing that Achish should know that
he was. No one knows how strong the temptation is to com-
pliment and dissemble, which they are in that attend great
men, and how hard it is to avoid it.
3. God’s providence ordered it wisely and graciously for
him. For, besides that the snare was broken, and he was
delivered out of the dilemma to which he was reduced, it
proved a happy hastening of him to the relief of his own city,
which sorely wanted him, though he did not know it. Thus
the disgrace which the lords of the Philistines put upon him,
proved, more ways than one, an advantage to him. The
steps of a good man are ordered by the Lord, and he delighteth
in his way. What he does with us, we know not now, but
we shall know hereafter, and shall see it was all for good.
CHAP. XXX.
Wºen David was dismissed from the army of the Philistines, he did not
go over to the camp of Israel, but, being expelled by Saul, observed an
exact neutrality, and silently retired to his own city, Ziklag, leaving the
armies ready to engage. Now here we are told, J. What a melancholy
posture he found the city in, all laid waste by the Amalekites, and what
distress it occasioned him and his men, v. 1–6. II. What course he
took to recover what he had lost. He inquired of God, and took out a
commission from him ; (v. 7, 8.) pººl the enemy, (v. 9, 10.) gained
intelligence from a straggler, (v. 11–15,) attacked and routed the plun-
derers, (v. 16, 17.) and récovered all that they had carried off, v.
:*s III. What method he observed in the #ffiti. of the spoil,
?). Zl-J is
l ND it came to pass, when David and his men
were come to Ziklag on the third day, that
the Amalekites had invaded the south, and Ziklag,
and Smitten Ziklag, and burnt it with fire; 2 And
had taken the women captives that were therein:
they slew not any, either great or small, but carried
them away, and went on their way. 3 So David
and his men came to the city, and, behold, it was
burnt with fire; and their wives, and their sons, and
their daughters, were taken captives. 4 Then Da-
vid and the people that were with him lifted up their
voice and wept, until they had no more power to
weep. , 5 And David’s two wives were taken cap-
tives, Ahinoam the Jezreelitess, and Abigail the
wife of Nabal the Carmelite. 6 And David was
greatly distressed ; for the people spake of stoning
him ; because the soul of all the people was grieved,
every man for his sons and for his daughters: but
David encouraged himself in the Lord his God.
..Here is, I. The descent which the Amalekites made upon
Ziklag, in David’s absence, and the desolations they made
there: They surprised the city when it was left unguarded,
plundered it, burnt it, and carried all the women and children
captives, v. 1, 2: , They intended, by this, to revenge the like
havoc that David had lately made of them and their country,
ch. xxvii. 8. He that had made so many enemies, ought not
to have keft his own concerns so naked and defenceless. They
that make bold with others, must expect that others will
make as bold with them, and provide accordingly. Now
observe in this, 1. The cruelty of Saul’s pity (as it proved) in
Šparing the Amalekites; if he had utterly destroyed them, as
he ought to have done, these had not been in being to do this
inischief., 2. How David was corrected for being so forward
to go with the Philistines against Israel. God showed him
that he had better have staid at home, and looked after his
own business. When we go abroad in the way of our duty,
We may comfortably hope that God will take care of our fa-
milies in our absence, but not otherwise. 3. How wonder-
fully God inclined the hearts of these Amalekites to carry the
Women and children away captives, and not to kill them.
When David invaded them, he put all to the sword ; (ch.
XXYii. 9.) and no reason can be given why they did not re-
taliate upon this city, but that God restrained them ; for he
has all hearts in his hands, and says to the fury of the most
cruel men, Hitherto thou shalt come, and no further. Whether
they spared them to lead them in triumph, or to sell them,
or to use them for slaves, God’s hand must be acknowledged,
who designed to make use of the Amalekites for the correction,
not for the destruction, of the house of David. -
II. The confusion and consternation that David and his
*&R were in, when they found their houses in ashes, and
misery, and made it doubly grievous.
ter, though he had more reason than any of them to lament
it; they gave liberty to their passions, but he set, his graces
their wives and children gone into captivity. Three days
march they had from the camp of the Philistines to Ziklag;
and now that they came thither weary, but hoping to find rest
in their houses, and joy in their families, behold, a black and
dismal scene is presented to them, (v. 3.) which made them.
all weep, (David himself not excepted,) though they were
men of war, till they had no more power to weep, v. 4. The
mention of David’s wives, Ahinoam and Abigail, and their
being carried captive, intimate that that went nearer his heart
than any thing else. Note, It is no disparagement to the
boldest and bravest spirits, to lament the calamities of rela-
tions and friends. Observe, 1. This trouble came upon them
when they were absent. It was the ancient policy of Amalek
to take Israel at an advantage. 2. It met them at their re-
turn, and, for aught that appears, their own eyes gave them
the first intelligence of it. Note, When we go abroad, we
cannot foresee what evil tidings may meet us when we come
home again. The going out may be very cheerful, and yet
the coming in be very doleful. Boast not thyself therefore of
to-morrow, nor of to-night neither, for thou knowest not what a
day, or a piece of a day, may bring forth, Prov. xxvii. 1. If,
when we come off a journey, we find our tabernacles in peace,
and not laid waste, as David here found his, let the Lord be
praised for it.
III. The mutiny and murmuring of David's men against
him, v. 6. David was greatly distressed, for, in the midst of
all his losses, his own people spake of stoning him, 1. Be-
cause they looked upon him as the occasion of their calamities,
y the provocation he had given the Amalekites, and his in-
discretion in leaving Ziklag without a garrison in it. Thus,
apt are we, when we are in trouble, to fly into a rage against
those who are, any way, the occasion of our trouble, while we
overlook the Divine Providence, and have not that regard to
the operations of God's hand in it, which would silence our
passions, and make us patient. 2. Because now they began
to despair of that preferment which they promised themselves
in following David. They hoped, ere this, to have been all
princes; and now, to find themselves all beggars, was such a
disappointment to them, as made them grow outrageous, and
threaten the life of him, on whom, under God, they had the
greatest dependence. . What absurdities will not ungoverned
passions plunge men into This was a sore trial to the man
after God’s own heart, and could not but go very near him.
Saul had driven him from his country, the Philistines had driven
him from their camp, the Amalekites had plundered his city,
his wives were taken prisoners, and now, to complete his woe,
his own familiar friends, in whom he trusted, whom he had
sheltered, and who did eat of his bread, instead of sympathiz-
ing with him, and offering him any relief, lifted up the heeh
against him, and threatened to stone him. Great faith must
expect such severe exercises. But it is observable, that David
was reduced to this extremity just before his accession to the
throne ; at this present time, perhaps, the stroke was struck,
which opened the door to his advancement. Things are
sometimes at the worst with the church and people of God,
just before they begin to mend. -
David’s pious dependence upon the Divine Providence
and grace, in this distress. But David encouraged himself in
the Lord his God. 1. His men fretted at their loss : the soul
of the people was bitter, so the word is ; their own discontent
and impatience added wormwood and gall to the affliction and
But David bore it bet-
on work, and, by encouraging himself in God, while they dis-
pirited each other, he kept his spirit calm and sedate. Qr, 2
David’s language opposed itself to the threatening words his
men gave out against him, they spake of stoning him; but he.
not offering to avenge the affront, nor terrified by their me:
naces, encouraged himself in the Lord his God ; believed and
considered, with application to his present case, the power
and providence of God, his justice and goodness, the method
he commonly takes of bringing low, and then raising up ; his
care of his people that serve him, and trust in him, and the
particular promises he had made to him of bringing him safe
to the throne; with these considerations he supported himself,
not doubting but the present trouble would end well. Note,
Those that have taken the Lord for their God, may take en-
couragement from their relation to him in the worst of times.
It is the duty and interest of all good people, whatever hap
pens, to encourage themselves in God as their Lord and their
God, assuring themselves that he can and will bring light out
of darkness, peace out of trouble, and good out of evil, to all
that love him, and are the called according to his purpose,
Rom. viii. 28. It was David’s practice, and he had the com-
770
EEFort, CHRIST, 1055.
David overcomes them.
I. SAMUEL, XXX.
fort of it; What time I am afraid, I will trust wr, thee. When
he was at his wit’s end, he was not at his faith’s end. -
7 And David said to Abiathar the priest, Ahime-
lech's son, I pray thee, bring me hither the ephod.
And Abiathar brought thither the ephod to David.
8 And David inquired at the Lo RD, saying, Shall
I pursue after this troop 2 shall I overtake them 2
And he answered him, Pursue : for thou shalt Surely
overtake them, and without fail recover all. 9 So
David went, he and the six hundred men that were
with him, and came to the brook Besor, where those
that were left behind stayed.
sued, he and four hundred men: (for two hundred
abode behind, which were so faint that they could
not go over the brook Besor.) 11 And they found
an Egyptian in the field, and brought him to David,
and gave him bread, and he did eat; and they made
him drink water: 12 And they gave him a piece
of a cake of figs, and two clusters of raisins: and
when he had eaten, his spirit came again to him;
for he had eaten no bread, nor drunk any water,
three days and three nights. 13 And David said
unto him, To whom belongest thou ? and whence art
thou? And he said, I am a young man of Egypt,
servant to an Amalekite ; and my master left me,
because three days agone I fell sick. 14. We made
an invasion upon the south of the Cherethites, and
upon the coast which belongeth to Judah, and upon
the south of Caleb ; and we burned Ziklag with
fire. 15 And David said to him, Canst thou bring
me down to this company ? And he said, Swear
unto me by God, that thou wilt neither kill me, nor
deliver me into the hands of my master, and I will
bring thee down to this company. 16 And when
he had brought him down, behold, they were spread
abroad upon all the earth, eating, and drinking,
and dancing, because of all the great spoil that they
had taken out of the land of the Philistines, and out
of the land of Judah. 17 And David smote them
from the twilight even unto the evening of the next
day ; and there escaped not a man of them, save
four hundred young men which rode upon camels,
and fled. 18 And David recovered all that the
Amalekites had carried away; and David rescued
his two wives. 19 And there was nothing lacking
to them, neither small nor great, neither sons nor
daughters, neither spoil, nor any thing that they had
taken to them : David recovered all. 20 And
David took all the flocks and the herds, which they
drave before those other cattle, and said, This is
David’s spoil.
Solomon observes, that the righteous is delivered out of trouble,
and the wicked cometh in his stead ; that the just falleth seven
times a day, and riseth again ; so it was * David. Many
were his troubles, but the Lord delivered him out of them all ;
and particularly out of this which here we have an account of.
He inquired of the Lord both concerning his duty, Shall
I pursue after this troop 2 and concerning the event, Shall I
overtake them 2 v. 8. It was a great advantage to David, that
he had the high priest with him, and the breastplate of judg-
ment, which, as a public person, he might consult in all his
affairs, Numb. xxvii. 21. We eannot think that he left Abia-
thar and the ephod at Ziklag, for then he and it would have
been carried away by the Amalekites, unless we may suppose
them hidden by a special providence, that they might be ready
for David to consult at his return. If we conclude that David
had his priest and ephod with him in the camp of the Philis-
tines, it was certainly a great neglect in him, that he did not
1nquire of the Lord by them, concerning his engagement to
Achish. Perhaps he was ashamed to own his religion so far
among the uncircumcised; but now he begins to apprehend
that this trouble is brought upon him to correct him for that
oversight; and therefore the first thing he does, is to call for
the ephod. It is well if we get this good by out afflictions, to
be reminded by them of neglected duties, and particularly to
10 But David pur-
be quickened by them to inquire of the Lord. See 1 Chron.
xv. 13. David had no room to doubt but that his war against
these Amalekites was just, and he had an inclination strong
enough to set upon them, when it was for the recovery of that
which was dearest to him in this world; and yet he would not
go about it without asking counsel of God, thereby owning his
dependence upon God, and submission to him. If we thus:
in all our ways, acknowledge God, we may expect that he will
direct our steps, as he did David's here, answering him, above
what he asked, with an assurance that he should recover all.
II. He went himself in person, and took with him all the
force he had, in pursuit of the Amalekites, v. 9, 10. See how
quickly, how easily, how effectually, the mutiny among the
soldiers was qualified by his patience and faith. When they
spake of stoning him, (v. 6.) if he had spoken of hanging them,
or had ordered that the ringleaders of the faction should im-
mediately have had their heads struck off, though it had been
just, yet it might have been of pernicious consequence to his
interest in this critical juncture; and while he and his men
were contending, the Amalekites would have clearly carried
off their spoil: but when he, as a deaf man, heard not, smo-
thered his resentments, and encouraged himself in the Lord his
God, the tumult of the people was stilled by his gentleness,
and the power of God on their hearts; and, being thus mildly
treated, they are now as ready to follow his foot, as they were
but a little before to fly in his face. Meekness is the security
of any government. tº •.
All his men were willing to go along with him in pursuit of
the Amalekites, and he needed them all ; but he was forced
to drop a third part of them by the way; two hundred, out of
six, were so fatigued with their long march, and so sunk under
the load of their grief, that they could not pass the brook
Besor, but staid behind there. This was, 1: A great trial of
David’s faith, whether he could go on, in a dependence upon
the word of God, when so many of his men failed hira. When
we are disappointed and discouraged in our expectations from
second causes, then to go on with cheerfulness, confiding in
the divine power, this is giving glory to God, by believing
against hope, in hope. 2. A great instance of David's ten-
dérness to his men, that he would by no means urge them
beyond their strength, though the case itself was sovery urgent.
The Son of David thus considers the frame of his. followers,
who are not all alike strong and vigorous in their spiritual
pursuits and conflicts; but, where we are weak, there he is
kind; nay more, there he is strong, 2 Cor. xii. 9, 10.
III. Providence threw one in their way, that gave them
intelligence of the enemy's motions, and guided theirs ; a poor
Egyptian lad, scarcely alive, is made instrumental of a great
deaſ of good to David. God chooses the foolish things of the
world, with them to confound the wise. Observe, 1. His mas-
ter's cruelty to him. He had got out of him all the service he
could, and when he fell sick, probably being over-toiled with
his work, he barbarously left him to perish in the field, when
he was in no such haste, but he might have put him into some
of the carriages, and brought him home, or, at least, have left
him wherewithal to support himself. That master has the
spirit of an Amalekite, not of an Israelite, that can thus use
a servant worse than one would use a beast., The tender mer;
cies of the wicked are cruel. This Amalekite thought he should
now have servants enough of the Israelite captives, and there:
fore cared not what became of his Egyptian slave; but could
willingly let him die in a ditch for want of necessaries, while
he was eating and drinking, v. 16. Justly did Providence
make this poor servant, that was thus basely abused, instru-
mental toward the destruction of a whole army of Amalekites,
and his master among the rest; for God hears the cry of op-
pressed servants. 2. David’s compassion to him ; though, he
had reason to think he was one of those that had helped to
destroy Ziklag, yet, finding him in distress, he generously
relieved him, not only with bread and water, (v. 11.) but with
figs and raisins, v. 12. Though the Israelites were in haste,
and had no great plenty for themselves, yet they would not
forbear to deliver one that was drawn unto death, nor say, Be-
hold, we knew it not, Prov. xxiv. 11, 12. They are unworthy
the name of Israelites, who shut up the bowels of their com-
passions from persons in distress. It was also prudently done
to relieve this Egyptian; for, though despicable, he was
capable of doing them service, so it proved; though they were
not certain of it when they relieved him. It is a good reason
why we should neither do an injury, nor deny a kindness, to
any man, that we know not but, some time or other, it may
be in his power to return either a kindness or an injury. , 8.
The intelligence David received from this poor Egyptian, when
he was come to himself. He gave him an acoount concerning
his party; (1.) What they had done, çãº) We made as
BEFORE CHRIST, 1055. I. SAMUEL, XXX.
Distribution of the spoil.
invasion. The countries which David had pretended to Achish
to have made an incursion upon, (ch. xxvii. 10.) they really
had invaded and laid waste. What was then false, now proved
too true. (2.) Whither they were gone, p. 15. This he pro-
mised David to inform him of, upon condition he would spare
his life and protect him from his mas-er, who, if he could hear
of him again, (he thought,) would add cruelty to cruelty.
Such an opinion this poor Egyptian had of the obligation of an
oath, that he desired no greater security for his life than that,
Swear unto me by God; not by the gods of Egypt or Amalek,
but by the one supreme God. -
IV. David, being directed to the place where they lay, se-
curely celebrating their triumphs, fell upon them, and, as he
used to pray, saw his desire upon his enemies.
1. The spoilers were cut off. The Amalekites, finding the
|booty was rich, and being got with it (as they thought) out of
the reach of danger, were making themselves very merry with
1t, v. 16. All thoughts of war were laid aside, nor were they
in any haste to house their prey, but spread themselves abroad
on the earth in the most careless manner that could be, and
there they were found eating and drinking, and dancing, pro-
bably in honour of their idol-gods, to whom they gave the
praise of their success. In this posture, David surprised them,
which made the conquest of them, and the blow he gave
them, the more easy to him, and the more dismal to them.
Then are sinners nearest to ruin, when they cry, Peace and
safety, and put the evil day far from them. Nor does any
thing give our spiritual enemies more advantage against us
than sensuality, and the indulgence of the flesh. Eating and
drinking, and dancing, have been the soft and pleasant way
in which many have gone down to the congregation of the
dead. Finding them thus off their guard, and from their
arms, (many of them, it may be, drunk, and unable to make
any resistance,) he put them all to the sword, and only four
hundred escaped, v. 17. Thus is the triumphing of the
wicked short, and wrath comes on them, as on Belshazzar,
when they are in the midst of their jollity.
2. The spoil was recovered and brought off, and nothing
was lost, but a great deal gotten. (1.) They retrieved all
their own ; (v. 18, 19.) David rescued his two wives; that is
mentioned particularly, because that pleased David more than
all the rest of his achievements. Providence had so ordered
it, that the Amalekites carefully preserved all that they had
taken, concluding that they kept it for themselves, though
really they preserved it for the right owners; so that there
was nothing lacking to them ; so it proved, when they con-
cluded all was gone ; so much better is God oftentimes to
us, than our own fears. Our Lord Jesus was indeed the Son
of David, and the Son of Abraham, in this, resembling them
both, that he took the prey from the mighty, and led captivity
captive : Abraham, Gen. xiv. 16. and David here. But this
was not all. (2.) They took all that belonged to the Ama-
lekites besides, (v. 20.) flocks and herds.; either such as were
taken from the Philistines, and others which David had the
disposal of by the law of war; or perhaps he made a sally in-
to the enemy's country, and fetched off these flocks and herds
from thence, as interest for his own. This drove was put in
the van of the triumph, with this proclamation, “This is
David's spoil. This we may thank him for.” Those who
lately spake of stoning him, now caressed him, and cried
him up, because they got by him more than they had then
lost. Thus are the world, and its sentiments, governed by
interest.
21 And David came to the two hundred men,
which were so faint that they could not follow Da-
vid, whom they had made also to abide at the brook
Besor: and they went forth to meet David, and to
meet the people that were with him : and when Da-
vid came near to the people, he saluted them. 22
Then answered all the wicked men, and men of Be-
#ial, of those that went with David, and said, Be-
eause they went not with us, we will not give them
ought of the spoil that we have recovered, save to
every man his wife and his children, that they may
read them away, and depart. 23 Then said David,
Ye shall not do so, my brethren, with that which the
LORD hath given us, who hath preserved us, and
delivered the company that came against us into our
hand. 24 For who will hearken unto you in this
matter? but as his part is that goeth down to the
battle, so shall his part be that tarrieth by the stuff:
they shall part alike. 25 And it was so, from that
day forwärd, that he made it a statute and an ordi-
nance for Israel unto this day. 26 And when
David came to Ziklag, he sent of the spoil unto the
elders of Judah, even to his friends, saying, Behold
a present for you of the spoil of the enemies of the
LóRD : 27 To them which were in Beth-el, and to
them which were in south Ramoth, and to them
which were in Jattir, 28 And to them which were
in Aroer, and to them which were in Siphmoth, and
to them which were in Eshtemoa, 29 And to them
which were in Rachal, and to them which were in
the cities of the Jerahmeelites, and to them which
were in the cities of the Kenites, 30 And to them
which were in Hormah, and to them which were in
Chor-ashan, and to them which were in Athach.
31 And to them which were in Hebron, and to all
the places where David himself and his men were
wont to haunt.
We have here an account of the distribution of the spoil
which was taken from the Amalekites. When the Amalekites
had carried away a rich booty from the land of Judah and
the Philistines, they spent it in sensuality, in eating and
drinking, and making merry with it; but David disposed of
the spoil taken, after another manner, as one that knew that
justice and charity must govern us, in the use we make, of
whatever we have in this world. What God gives us, he de-
signs we should do good with, not serve our lusts with. In
the distribution of the spoil,
I. David was just and kind to those who abode by the stuff
They came forth to meet the conquerors, and to congratulate
them on their success, though they could not contribute to it;
(v. 21.) for we should rejoice in a good work done, though
frovidence had laid us aside, and rendered us incapable of
lending a hand to it. David received their address very
kindly, and was so far from upbraiding them with their weak-
ness, that he showed himself solicitous concerning them ; he
saluted them, he asked them of peace, so the word is ; inquired
how they did, because he had left them faint, and not well;
or wished them peace, bid them be of good cheer, they should
lose nothing by staying behind ; for of this they seemed
afraid ; David perhaps saw it in their countenances.
1. There were those that opposed their coming in to share
in the spoil; some of David’s soldiers, probably the same
that spake of stoning him, spake now of defrauding their bre-
thren, they are called wicked men, and men of Belial, v. 22.
Let not the best of men think it strange, if they have those at-
tending them that are very bad, and they cannot prevail to
make them better. We may suppose that David had instruct-
ed his soldiers, and prayed with them, and yet there were
many among them that were wicked men, and men of Belial ;
often terrified with the apprehensions of death, and yet wicked
men still, and men of Belial. These made a motion, that the
two hundred men who abode by the stuff, should only have
their wives and children given them, but none of their goods.
Well might they be called wicked men ; for this bespeaks
them, (i.) Very covetous themselves, and greedy of gain }, for.
hereby thé moré would fall to their share. A while ago, they
would gladly have given half their own to recover the other
half; yet now that they have all their own, they are not con-
tent, unless they can have their brethren's too ; so soon do
men forget their low estate. All seek their own, and, too
often more than their own. (2.) Very barbarous to their
brethren; for, to give them their wives and children, and
not their estates, was to give them the mouths without the
meat. What joy could they have of their families, if they had
nothing to maintain them with ? Was this to do as they
would be done by ? These are men of Belial indeed, who
delight in putting hardships upon their brethren, and eare not
who is starved, so they may be fed to the full-
2. David would by no means admit this, but ordered that
they who tarried behind, should come in for an equal share
in the spoils with those that went to the battle, v. 23, 24.
This he did, (1.) In gratitude to God. The spoil we have, is
that which God has given us; we have it from him, and
therefore must use it under his direction, as good stewards.
Let this check us when we are tempted to misapply that which
God has intrusted us with of this world’s good ; “Nay, I
must not do so with that which God has given me, not serve
Satan and a base lust, with those things which are not only
the creatures of his power, but the gifts of his bounty. God
772
BEFoxE CHRIST, 1055. H. SAMUEL, XXXI. The Philistines conquer Saul.
wº-
has righted us by delivering the company that came against us
into our hand, let not us then wrong our brethren ; God has
been kind to us in preserving us, and giving us victory, let not
us be unkind to them.” God’s mercy to us should make us
merciful to one another. (2.) In justice to them. It was
true, they tarried behind ; but, [1..] It was not for want of
good-will to the cause, or to their brethren, but because they
had no strength to keep up with them. It was not their fault,
but their infelicity; and therefore they ought not to suffer for
it. [2.] Though they tarried behind now, they had formerly
engaged many times in battle, and done their part as well as
the best of their brethren, and their former services must be
considered, now that there was something to enjoy. [3.]
Bven now they did good service, for they abode by the stuff, to
guard that which somebody must take care of, else that might
have fallen into the hands of some other enemy. Every post of |
service is not alike a post of honour, yet those that are any
way serviceable to the common interest, though in a meaner
station, ought to share in the common advantages; as in the
natural body, every member has its use, and therefore has its
share of the nourishment. First, Thus David overruled the
wicked men, and men of Belial, with reason, but with a great.
deal of mildness; (for the force of reason is sufficient, without
the force of passion ;) he calls them his brethren, v. 23.
Superiors often lose their authority by haughtiness, but seldom
by courtesy and condescension. Secondly, Thus he settled the
matter for time to come, made it a statute of his kingdom, (a
statute of distributions, primo Davidis—in the first year of
David's reign, ) an ordinance of war, (v. 25.) that as his part
is that goes down to the battle, and jeopards his life in the high
places of the field, so shall his be that guards the carriages.
Abraham returned the spoils of Sodom to the right owners, and
quitted his title to them, jure belli—derived from the laws of
war. If we help others to recover their right, we must not
think that this alienates the property, and makes it ours.
God appointed that the spoil of Midian should be divided be-
tween the soldiers and the whole congregation, Numb. xxxi.
27. The case here was somewhat different, but governed by the
same general rule—that we are members one of another. The
disciples, at first, had all things common, and we should still
be ready to distribute, willing to communicate, 1 Tim. vi. 18.
When kings of armies did flee apace, she that tarried at home
did divide the spoil, Ps. lxviii. 12. -
II. David was generous and kind to all his friends. When
he had given every one his own with interest, there was a
considerable overplus, which David, as general, had the dis-
posal of : probably the spoil of the tents of the Amalekites
consisted much in plate and jewels; (Judg. viii. 24, 26.) and
those, because he thought they would but make his own
soldiers proud and effeminate, he thought fit to make presents
of to his friends, even the elders of Judah, v. 26. Several
places are here named to, which he sent of these presents, all
of them in or near the tribe of Juidah. The first place named
is Bethel, which significs the house of God ; that place shall be
first served for its name’s sake; or, perhaps, it means not the
city so called, but the place where the ark was, which was
therefore the house of God. Thither David sent the first and
best, to them that attended there, for his sake who is the First
and Best. Hebron is named last, (v. 31.) probably because
thither he sent the residuum, which was the largest share,
§§ an eye upon that place as fittest for his head quarters,
2 Sam. ii. 1. 4. -
In David’s sending these presents, observe, 1. His gene-
rosity. He aimed not to enrich himself, but to serve his
country ; and therefore God afterwards enriched him, and set
him to rule the country he had served. It becomes gracious
Souls to be generous ; there is that scatters, and yet increases.
2. His gratitude. He sent presents to all the places where he
and his men were wont to haunt ; (v. 31.) that is, to all that he
had received kindness from, that had sheltered him, and sent
him intelligence or provisions. Note, Honesty, as well as
honour, obliges us to requite the favours that have been done
us; or, at least, make a real acknowledgment of them as far as
is in the power of our hand. 3. His piety; that he calls it a
blessing ; for no present we give to our friends will be a com-
fort to them, but as it is made so by the blessing of God : it
intimates that his prayers for them accompanied his present;
also, that he sent them out of the spoil of the enemies of the
Lord, (so he calls them, not his enemies,) that they might re-
joice in the victory, for the Lord’s sake, and might join with
him in thanksgivings for it. 4. His policy: that he sent these
presents among his countrymen, to oblige them to be ready to
appear for him, upon his accession to the throne, which he
how saw at hand, . A man’s gift maketh room for him. He
was fit to be a king, who thus showed the bounty and
—ºr
liberality of a king. Munificence recommends a man more
than magnificence. The Ziphites had none of his presents,
nor the men of Keilah ; and thus he showed, that, though he
was such a saint as not to revenge affronts, yet he was not such
a fool as not to take notice of them. -
CHAP. XXXI.
In the foregoing chapter, we had David conquering, yea, more than a con-
queror. In this chapter, we have Saul conquered, and worse than a
captive. . Providence ordered it, that both these things should be doing
just at the same time. The very same day; perhaps, that David was tri-
umphing over the Amalekites, were the Philistines triumphing over Saul.
One is set over against the other, that men may see what comes of trusf.
ing in God, and what comes of forsaking him. He left Saul ready to
engage the Philistines, with a shaking hand and an aching heart, having
had his doom read him from hell, which he would not regard when it wa
read him from heaven. Let us now see what comes of him. Here is, Z.
Płis army routed, v. 1. II. His three sons slain; v. 2. III. Himself
wounded, v. 3. Slain by his own hand, v. 4. His armour-bearer; (t.
..} and all his men, v. 6. IV. His country possessed by the Philistines,
v. 7. His camp plungered, and his dead body deserted, v. 8. His fall
triumphed in, v. 9. His body publicly exposed, (v. 10.) and with diffi-
culty rescued by the men of Jabesh-gilead, v. 11–13. Thus fell the man
that was rejected of God. -
1 NOW the Philistines fought against Israel : .
and the men of Israel fled from before the
Philistines, and fell down slain in mount Gilbea.
2 And the Philistines followed hard upon Saul,
and upon his sons; and the Philistines slew Jona-
than, and Abinadab, and Melchi-shua, Saul’s sons.
3 And the battle went sore against Saul, and the
archers hit him ; and he was sore wounded of the
archers. 4 Then said Saul unto his armour-bearer.
Draw thy sword, and thrust me through there with,
Jest these uncircumcised come and thrust me through,
and abuse me. But his armour-bearer would not;.
for he was sore afraid : therefore Saul took a sword,
and fell upon it. 5 And when his armour-bearer
saw that Saul was dead, he fell likewise upon his
sword, and died with him. 6 So Saul died, and
his three sons, and his armour-bearer, and all his
men, that same day together. 7 And when the men
of Israel that were on the other side of the valley,
and they that were on the other side Jordan, saw
that the men of Israel fled, and that Saul and his
sons were dead, they forsook the cities and fled;
and the Philistines came and dwelt in them.
The day of recompence is now come, in which Saul must
account for the blood of the Amalekites, which he had sin-
fully spared, and that of the priests, which he had more sin-
fully spilt ; that of David too, which he would have spilt,
must come into the account. Now his day is come to fall, as
David foresaw, when he should descend into battle, and
º; ch. xxvi. 10. Come, and see the righteous judgments
of God. :
ſº He sees his soldiers fall about him, v. 1. Whether the
Rhilistines were more numerous, better posted, and better led
on, or what other advantages they had, we are not told ; but it
seems they were more vigorous, for they made the onset; they
fought against Israel, and the Israelites fled and fell. The
best of the troops were put into disorder, and multitudes slain ;
probably, those whom Saul had employed in pursuing David.
Thus they who had followed him, and served him in his sin,
go before him in his fall, and share with him in his plagues.
II. He sees his sons fall before him. The victorious Phi-
listines pressed most forcibly upon the king of Israel, and
those about him ; his three sons were next him, it is probable,
and they were all three slain before his face, to his great grief,
for they were the hopes of his family ; and to his great terror,
for they were now the guard of his person; and he can cor.
clude no other, than that his own turn comes next. His sons
are named, (v. 2.) and it grieves us to find Jonathan among
them : that wise, valiant, good man, who was as much Da-
vid’s friend as Saul was his enemy; he falls with the rest.
Duty to his father would not permit him to stay at home, or
to retire when the armies engaged ; and Providence so orders
it, that he falls in the common fate of his family, though he
never involved himself in the guilt of it; so that the observa.
tion of Eliphaz does not hold, (Job iv. 7.) Who ever perished,
being innocent 2 For here was one. What shall we say to it?
1. God would hereby complete the vexation of Saul in his
dying moments, and the judgment that was to be executed
upon his house. If the family must tº onathan, that is
BEFORE CHRIST, 1055.
Saul and his sons statn.
I. SAMUEL, XXXI.
ºsmºs-
one of it, must fall with it. 2. He would hereby make David’s
way to the crown the more clear and open. For though Jona-
than himself would have cheerfully resigned all his title and
interest to him, (we have no reason to suspect any other,) yet
it is very probable, that many of the people would have made
use of his name for the support of the house of Saul, or, at
least, would have come in but slowly to David. If Ishbosheth
(who was now left at home as one unfit for action, and so
escaped) had so many friends, what would Jonathan have
had, who had been the darling of the people, and had never
forfeited their favour? They that were so anxious to have a
king like the nations, would be zealous for the right line,
especially if that threw the crown upon such a head as Jona-
than’s. This would have embarrassed David ; and if Jona-
than could have prevailed to bring in all his interest to David,
then it would have been said that Jonathan had made him
king, whereas God was to have all the glory. This is the Lord's
doing. So that though the death of Jonathan would be a great
affliction to David, yet, by making him mindful of his own
frailty, as well as by facilitating his accession to the throne, it
would be an advantage to him. 3. God would hereby show
us, that the difference between good and bad is to be made in
the other world, not in this. All things come alike to all. We
cannot judge of the spiritual or eternal state of any, by the
manner of their death ; for in that there is one event to the
righteous and to the wicked. .
III. He himself is sorely wºunded by the Philistines, and
then slain by his own hand. The archers hit him, (v. 3.) so
that he could neither fight nor fly, and therefore must inevit-
ably fall into their hands. Thus, to make him the more
miserable, destruction comes gradually upon him, and he dies
so as to feel himself die. To that extremity was he now re-
duced, that, l. He was desirous to die by the hand of his own
servant, rather than by the hand of the Philistines, lest they
‘should abuse him as they did Samson. Miserable man | He
finds himself dying, and all his care is, to keep his body out
of the hands of the Philistines, but no care to resign his soul
into the hands of God who gave it, Eccl. xii. 7. As he lived,
so he died, proud and jealous, and a terror to himself and all
about him. They who rightly understand, themselves, think
it of small account, in comparison, how it is with them in
death, so it may but be well with them after death. Those
are in a deplorable condition indeed, who, being bitter wm soul,
long for death, but it cometh not, (Job iii. 20, 21.) especially
those who, despairing of the mercy of God, like Judas, leap
into hell before them, to escape a hell within them. 2. When
he could not obtain that favour, he became his own execu-
tioner, thinking thereby to avoid shame, but running upon a
heinous sin, and with it entailing upon his own name a mark
of perpetual infamy, as felo de se—a self-murderer. Jonathan,
who received his death-wound from the hand of the Philis-
tines, and bravely yielded to the fate of war, died in the bed of
honour; but Saul died as a fool dieth, as a coward dieth, a
proud fool, a sneaking coward; he died as a man that had
neither the fear of God, nor hope in God; neither the reason
of a man, nor the religion of an Israelite, nor the resolution
of a soldier. Let us all pray, Lord, lead us not into tempta-
tion, this temptation. His armour-bearer would not run him
through, and he did well to refuse it; for no man’s servant
ought to be a slave to his master's lusts or passions of any
kind : the reason given, is that he was sore afraid, not of death,
for he himself ran wilfully upon that immediately; but, hav-
ing a profound reverence for the king his master, he could not
conquer that so far as to do him any hurt; or perhaps he
feared lest his trembling hand should have given him but half
a blow, and so have put him to the greater misery.
IV. His armour-bearer, who refused to kill him, refused not
to die with him, but fell likewise upon his sword, v. 5. This
was an aggravating circumstance of the death of Saul, that,
by the example of his wickedness, in murdering himself, he
drew in his servant to be guilty of the same wickedness, and
perished not alone in his iniquity. The Jews say that Saul’s
armour-bearer was Doeg, whom he preferred to that dignity
for killing the priests, and if so, justly does his violent dealing
return on his own head. David had foretold concerning him,
that God would destroy him fºr ever, Ps. lii. 5.
V. The country was put iſſto such confusion by the rout of
Saul’s army, that the inhabitants of the neighbouring cities
(on that side Jordan, as it might be read) quitted them, and
the Philistines, for a time, had possession of them, till things
were settled in Israel, v. 7. Such a sad pass had Saul by his
wickedness brought his country to, which might have remain-
ed in the hands of the uncircumcised, if David had not been
raised up to repair the breaches of it. See what a king he
proved, for whom #" rejected God and Samuel. They still
–47
—º
had done wickedly (it is to be feared) as well as he, and there-
fore were consumed, both they and their king, as the prophet
had foretold concerning them, ch. xii. 25. And to this refer-
ence is had long after; (Hos. xiii. 10, 11.) “ Where are thy
Saviours in all thy cities, of whom thou saidst, Give me a king
and princes 2 I gave thee a king in mine anger, and took him
away wr, my wrath ; that is, he was a plague to thee living and
dying . thou couldst expect no other.”
8 And it came to pass on the morrow, when the
Philistines came to strip the slain, that they found
Saul and his three sons fallen in mount Gilboa.
9 And they cut off his head, and stripped off his
armour, and sent into the land of the Philistines
round about, to publish it in the house of their idols,
and among the people. 10 And they put his ar-
mour in the house of Ashtaroth ; and they fastened
his body to the wall of Beth-shan. 11 And when
the inhabitants of Jabesh-gilead heard of that which
the Philistines had done to Saul, 12 All the valiant
men arose, and went all night, and took the body of
Saul, and the bodies of his sons, from the wall of
Beth-shan, and came to Jabesh, and burned them
there. 13 And they took their bones, and buried
them under a tree at Jabesh, and fasted seven days,
The scripture makes no mention of the souls of Saul and
his sons, what became of them after they were dead; (secret
things belong not to us ;) but of their bodies only.
I. How they were basely abused by the Philistines. The
day after the battle, when they had recovered their fatigue,
they came to strip the slain, and, among the rest, found the
bodies of Saul and his three sons, v. 8. Saul’s armour-bearer
perhaps intended to honour his master, by following the ex-
ample of his self-murder, and to show thereby how well he
loved him ; but if he had consulted his reason more than his
passions, he would have spared that foolish compliment, not
only in justice to his own life, but in kindness to his master,
to whom, by the opportunity of survivorship, he might have
done all the service that could be done him by any man after
he was dead : for he might, in the night, have conveyed away
his body, and those of his sons, and buried them decently.
But such false and foolish notions as these, vain men have,
(though they would be wise,) of giving and receiving honour.
Nay, it should seem, Saul might have saved himself the fatal
thrust, and have made his escape; for the pursuers (in fear of
whom he slew himself) came not to the place where he was,
till the next day. But whom God will destroy, he infatuates,
and utterly consumes with his terrors. See Job xviii. 5, &c.
Finding Saul’s body, (which, now that it lay extended on
the bloody turf, was distinguishable from the rest by its length,
as it was, while erect, by its height, when he proudly over-
looked the surrounding crowd,) they will, in that, triumph over
Israel’s crown, and poorly gratify a barbarous and brutish re-
venge, by insulting the deserted corpse, which, when alive,
they had stood in awe of.
1. They cut off his head. Had they designed in this to re-
venge the cutting off of Goliath's head, they should rather
have cut off the head of David, who did that execution, when
he was in their country; they intended it, in general, for a
reproach to Israel, who promised themselves that a crowned
and an anointed head, would have saved them from the Phi-
listines, and a particular reproach to Saul, who was taller by
the head than other men, (which perhaps he was wont to boast
of,) but was now shorter by the head.
2. They stripped him of his armour, (v. 9.) and sent that to
be set up as a trophy of their victory in the house of Ashtaroth
their goddess; (v. 10.) and we are told, 1 Chron. x. 10.
(though it is omitted here,) that they fastened his head in the
temple of Dagon. Thus did they ascribe the honour of their
victory, not, as they ought to have done, to the real justice of
the true God, but to the imaginary power of their false gods;
and by this respect paid to pretended deities, shame those who
give not the praise of their achieveinents to the living God.
Ashtaroth, the idol, that Israel had many a time gone a whor-
ing after, now triumphs over them.
3. They sent expresses throughout their country, and order-
ed public notice to be given in the houses of their gods, of the
victory they had obtained, (v. 9.) that public rejoicings mighi
be made, and thanks given to their gods. This David regret-
ted sorely ; (2 Sam. i. 20.) Tell it not in Gath.
4. They fastened his body, and the bodies of his sons. (as
appears, v. 12.) to the wall of Beth-shan ; a city that lay not
BEFor E CHRIST, 1055.
The death of Saul.
I. SAMUEL, xxxi.
far from Gilboa, and very near to the river Jordan. Hither
the dead bodies were dragged, and here hung up in chains, to
be devoured by the birds of prey. Saul slew himself, to avoid
being abused by the Philistines, and never was royal corpse
so abused as his was; perhaps the more, if they understood
that he slew himself, and for that reason. He that thinks to
save his honour by sin, will certainly lose it. See to what a
ineight of insolence the Philistines were arrived, just before
j)avid was raised up, who perfectly subdued them. Now
that they had slain Saul and his sons, they thought the land
of Israel was their own for ever, but they soon found them-
selves deceived. When God has accomplished his whole work
by them, he will accomplish it won them. See Isa. x. 6, 7.
II. How they were bravely rescued by the men of Jabesh-
gilead. Little more than the river Jordan lay between Beth-
shan and Jabesh-gilead, and Jordan was in that place
assable by its fords; a bold adventure was therefore made
ſ: the valiant men of that city, who, in the night, passed the
river, took down the dead bodies, and gave them decent
burial, p. 11—13. This they did, 1. Out of a common concern
for the honour of Israel, or the land of Israel, which ought
not to be defiled by the exposing of any dead bodies, and
especially of the crown of Israel, which was thus profaned by
the uncircumcised. 2. Out of a particular sense of gratitude
to Saul, for his zeal and forwardness to rescue them from the
Ammonites, when he first came to the throne, ch. xi. It is
an argument of a gracious spirit, and an encouragement to
beneficence, when the remembrance of kindnesses 1s thus
retained, and they are thus returned, in an extremity. The
men of Jabesh-gilead would have done Saul better service, if
they had sent their valiant men to him sooner, to strengthen
him against the Philistines. But his day was come to fall,
and now this is all the service they can do him, in honour to
his memory.
We find not that any general mourning was made for the
death of Saul, as was for the death of Samuel, (ch. xxv. 1.)
only those Gileadites of Jabesh did him honour at his death:
for, (1.) They made a burning for the bodies, to perfume
them. So some understand the burning of them. They burnt
spices over them, v. 12. And that it was usual thus to do
honour to their deceased friends, at least, their princes, ap-
pears by the account of Asa's funeral, (2 Chron. xvi. 14.) that
they made a very great burning for him. Or, (as some think,)
they burnt the flesh because it began to putrefy. (2.) They
buried the bodies, when, by burning over them, they had
sweetened them, (or, if they burnt them, they buried the
bones and ashes,) under a tree, which served for a grave-stone
and monument. And, lastly, they fasted seven days ; that is,
each day of the seven, they fasted till the evening; thus they
lamented the death of Sãul, and the present distracted state
of Israel, and perhaps joined prayers with their fasting, for
the re-establishment of their shattered state. Though when
the wicked perish, there is shouting, that is, it is to be hoped
a better state of things will ensue, which will be matter of
joy, yet humanity obliges us to show a decent respect to dead
bodies, especially those of princes. This book began with
the birth of Samuel, but now it ends with the burial of Saul, the
comparing of which two together will teach us to prefer the
honour that comes from God, before any of the honours which
this world pretends to have the disposal of.
AN
EXPOSITION,
WITH
PRACTICAL O B SERVATIONS,
OF THE SECOND Book of
S A M U E L.
This Book is the history of the reign of king David. We had, in the foregoing Book, an account of his designation to
the government, and his struggles with Saul, which ended at length in the death of his persecutor. This Book begins with
his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned,
and therefore is entitled, by the Seventy, The Third Book of the Kings. It gives us an account of David's triumphs and his
troubles.
I. His triumphs over the house of Saul;
ark; (ch. vi. and vii.) over the neighbouring nations that opposed him, ch. viii—x.
what we might expect from David’s character, and the choice made of him.
(ch. i-iv;) over the Jebusites and Philistines; (ch. v.) at the bringing up of the
And so far the history is agreeable to
But his cloud has a dark side.
II..We have his troubles, the cause of them, his sin in the matter of Uriah, ch. xi. and xii. The troubles themselves from the
sin of Amnon, (ch. xiii.) the rebellion of Absalom, (ch. xiv-xix.) and of Sheba, (ch. xx.) and the plague in Israel for his
numbering the people, (ch. xxiv.) beside the faminé for the Gibeonites, ch. xxi. His song we have, (ch. xxii.) and his words
and worthies, ch. xxiii.
Many things in this history are very instructive; but for the hero, that is the subject of it, though,
in many instances, he appears here very great, and very good, and very much the favourite of Heaven, yet it must be con-
tessed that his honour shines brighter in his Psalms than in his Annals
775
BxpoRE CHRIST, 1055.
I)avid hears of Saul's death,
II. SAMUEL. I.
**
CHAP. I.
In the foregoing Book, (with which this is connected as a continuation of
the same history,) we had Saul's exit, he went down slain to the pit,
though he was ille terror of the mighly in the land of the living , , h’e are
now to look toward the rising sun, and to inquire where J2avid is, and
what he is doing. In this chapter, we have, I. Tidings brought him to
2iklag of the death of Saul and Jonathan, by an Amalekite, who under-
took io give him a particular narrative of it, v. 1-10. ... II. Pavid's
sorrowful reception of these tidings, v. 11, 12. III. Justice done upon
the messenger, who boasted that he had helped Saul to despatch himself,
w. 13–16. FV. An elegy which David penned upon this occasion, v.
17–27. And in all this, David's breast appears very happily free
from the sparks, either of revenge or ambition, and he observes a very
suitable demeanour.
I TOW it came to pass, after the death of Saul,
when David was returned from the slaughter
of the Amalekites, and David had abode two days
in Ziklag; 2 It came even to pass on the third
day, that, behold, a man came out of the camp
from Saul, with his clothes rent, and earth upon his
head : and so it was, when he came to David, that
he fell to the earth, and did obeisanee, 3 And
David said unto him, From whence comest thou ?
And he said unto him, Out of the camp of Israel am
I escaped. 4 And David said unto him, How went
the matter 2 I pray three, tell me. And he answer-
ed., That the people are fled from the battle, and
many of the people also are fallen and dead, and
Saul and Jonathan his son are dead also. 5 And
David said unto the young man that told him, How
knowest thou that Saul and Jonathan his son be
dead 2 6 And the young man that told him said,
As I happened by chance upon mount Gilboa, be-
hold, Saul leaned upon his spear: and, lo, the
chariots and horsemen followed hard after him. 7
And when he looked behind him, he saw me, and
called unto me : and I answered, Here am I. 8
And he said unto me, Who art thou ? And I an-
swered him, I am an Amalekite. 9 He said unto
me again, Stand, I pray thee, upon me, and slay
me; for anguish is come upon me, because my life
is yet whole in me. 10 So I stood upon him, and
slew him, because I was sure that he could not live
after that he was fallen : and I took the crown that
was upon his head, and the bracelet that was on
his arm, and have brought them hither unto my
Hord.
Here is, I. TXavid settling again in Ziklag his own city ;
after he had rescued his family and friends out of the hands
of the Amalekites, (v. 1.) he abode in 2iklag.
now sending presents to his friends, (1 Sam. xxx. 26.) and
there he was ready to receive those that came into his interests,
not men in distress and debt, as his first followers were, but
persons of quality in their country, mighty men, men of war,
and captains of thousands ; (as we find, 1 Chron. xii. 1, 8, 20.)
such came day by day to him, God stirred up their hearts to
do so, till he had a great host, like the host of God, as it is said
there, v. 22. The secret springs of revolutions are unaccount-
able, and must be resolved into that Providence, which turns
all hearts as the rivers of water.
II. Intelligence brought him thither of the death of Saul.
It was strange that he did not leave some spies about the
camps, to bring him early notice of the issues of the engage-
ment; a sign that he desired not Saul’s woeful day, nor was
impatient to come to the throne, but willing to wait till those
tidings were brought to him, which many a one would have
sent more than half way to meet. He that believes, does not
make haste, takes good news when it comes, and is not uneasy
while it is in the coming.
1. The messenger presents himself to David as an express,
in the posture of a mourner for the deceased prince, and a sub-
ject to the succeeding one. He came with his clothes rent,
and made obeisance to David, (v. 2.) pleasing himself with
the fancy, that he had the honour to be the first that did him
homage as his sovereign ; but it proved he was the first that
received from him sentence of death, as his judge. He told
David he came from the camp of Israel, and intimated the
confusion it was in, when he said he was escaped out of it,
having much ado to get away with his life, v. 3.
slay me.
Thence he was.
received his death's wound from an Amalekite. * }
interpreters think that it was false, and that, though he might
2. He gives him a general account of the issue of the battie.
David was very desirous to know how the matter went, as one
that had more reasons than any to be concerned for the pub-
lic; and he told him very distinctly that the army of Israel
was routed, many slain, and, among the rest, Saul and Jona-
than, v. 4. He names only Saul and Jonathan, because he
knew David would be most solicitous to know their fate ; for
Saul was the man whom he most feared, and Jonathan the
man whom he most loved. .
3. He gives him a more particular account of the death of
Saul. It is probable that David had heard, by the report of
others, what the issue of the war was, for multitudes resorted
to him, it should seem, in consequence ; but he was desirous.
to know the certainty of the report concerning Saul and Jona-
than, either because he was not forward to believe it, or be-
cause he would not proceed upon it, to make his own claims,
till he was fully assured of it. He therefore asks, How know-
est thou that Saul and Jonathan are dead? In answer to which,
the young man tells him a very ready story, putting it past.
doubt that Saul was dead, for he himself had been not only
an eye-witness of his death, but an instrument of it, and,
therefore David might rely upon his testimony. He says no-
thing, in his narrative, of the death of Jonathan, knowing.
how ungrateful that would be to David, but accounts only for
Saul, thinking (as David understood it well enough, ch. iv
10.) that he should be welcome for that, and rewarded, as one:
that brought good tidings.
The account he gives of this matter is, .
(1.) Very particular : that he happened to go to the place
where Saul was, (v. 6.) as a passenger, not as a soldier, and
therefore an indifferent person ; that he found Saul endea-
vouring to run himself through with his own spear, none of
his attendants being willing to do it for him ; and, it seems,
he could not do it dexterously for himself, his hand and heart
failed him, the miserable man had not courage enough either
to live or die; he therefore called this stranger to him, (v. 7.)
inquired what countryman he was, for, provided he were not
a Philistine, he would gladly receive from his hand the coup.
de grace (as the French call it, concerning those that are
broken on the wheel)—the merciful stroke, that might despatch
him out of his pain. Understanding that he was an Ama-
lekite, (neither one of his subjects, nor one of his enemies,)
he begs this favour from him ; (v. 9.) Stand wipon me, and
He is now sick of his dignity, and willing to be
trampled upon ; sick of his life, and willing to be slain. Who.
then would be inordinately fond of life or honour? The case
may be such, even with those that have no hope in their
death, that yet they may desire to die, and death flee from
them, Rev. ix. 6. Anguish is come upon me ; so we read, it :
as a complaint of the pain and terror his spirit was seized
with. If his conscience now brought to mind the javelin he
had cast at David, his pride, malice, and perfidiousness, and
especially the murder of the priests, no marvel that anguish
came upon him : moles (they say) open their eyes when they
are dying. Sense of unpardoned guilt will make death in-
deed the king of terrors. They that have baffled their convic-
tions will, perhaps, in their dying moments, be overpowered
by them. The margin reads it as a complaint of the incon-
venience of his clothes; that his coat of mail, which he had
for his defence, or his embroidered coat, which he had for or-
nament, hindered him, that he could not get the spear far
enough into his body, or so straitened him, now that his body
swelled with anguish, that he could not expire. Let no man’s
clothes be his pride, for it may so happen, that they may be
his burden and snare. “Hereupon,” saith our young man,
“I stood upon him, and slew him ;” (v. 10.) at which word,
perhaps, he observed David look upon him with some show of
displeasure, and therefore he excuses it, in the next words ;.
“for I was sure he could not live ; his life was whole in him in-
deed, but he would certainly have fallen into the hands of the
Philistines, or given himself another thrust.”
(2.) It is doubtful whether this story be true. If it was,
the righteousness of God is to be observed, that Saul, who
spared the Amalekites, in contempt of the divine command,
But most
happen to be present, yet he was not assisting in the death of
Saul, but told David so, in expectation that he would have re-
warded him for it, as having done him a piece of good Ser-
vice. They who rejoice at the fall of an enemy, are apt to
measure others by themselves, and to think that they will do
so too. But a man after God’s own heart, is not to be judged
of by common men. I am not clear whether this young man's.
story were true or no : it may consist with the narrative in
the chapter before, and be an addition to \t, as Peter's ac-
776
BEFoRE CHRIST, 1055.
IHis lamentation.
II. SAMUEL, I.
count of the death of Judas, Acts i. 18. is to the narrative,
Matt. xxvii. 5, What is there called a sword, may here be
called a spear; or when he fell upon his sword, he leaned on
his spear. º º
(3.) However he produced that which was proof sufficient
of the death of Saul, the crown that was upon his head, and
the bracelet that was on his arm. It should seem, these Saul
was so foolishly fond of, as to wear them in the field of battle,
which made him a fair mark for the archers, by distinguishing
him from those about him : but as pride (we say) feels no cold,
So it fears no danger from that which gratifies it. These fel]
ºnto the hands of this Amalekite. Saul spared the best of
their spoil, and now the best of his came to one of that de-
voted nation. He brought them to David, as the rightful
owner of them, now that Saul was dead, not doubting but by
his officiousness herein, to recommend himself to the best pre-
ferments in his court or camp. The tradition of the Jews is,
that this Amalekite was the son of Doeg, (for the Amalekites
were descendants from Edom,) and that Doeg, who, they sup-
pose, was Saul’s armour-bearer before he slew himself, gave
Saul’s crown and bracelet (the ensigns of his royalty) to his
son, and bade him carry them to David, to curry favour with
him. But this is a groundless conceit ; Doeg's son, it is
likely, was so well known to Saul, that he needed not ask him
as he did, (v. 8.) Who art thow 2 David had been long waiting
for the crown, and now it is brought him by an Ainalekite.
See how God can serve his own purposes of kindness to his
people, even by designing (ill-designing) men, who aim at
nothing but to set up themselves.
11 Then David took hold on his clothes, and rent
them ; and likewise all the men that were with him :
12 And they mourned, and wept, and fasted until
even, for Saul, and for Jonathan his son, and for
the people of the Lord, and for the house of Israel;
because they were fallen by the sword. 13 And
David said unto the young man that told him,
Whence art thou ? And he answered, I am the son
of a Stranger, an Amalekite. 14 And David said
unto him, How wast thou not afraid to stretch forth
thine hand to destroy the Lord’s anointed ? 15 And
David called one of the young men, and said, Go
near, and fall upon him. And he smote him that he
died. 16 And David said unto him, Thy blood be
upon thy head : for thy mouth bath testified against
thee, saying, I have slain the LoRD’s anointed.
Here is, I. David's reception of these tidings. So far was
he from falling into a transport of joy, as the Amalekite ex-
pected, that he falls into a passion of weeping, rent his clothes,
(v. 11.) mourned and fasted, (v. 12.) not only for his people
Israel, and Jonathan his friend, but for Saul his enemy. This
he did, not only as a man of honour, in observance of that
decorum which forbids us to insult over those that are fallen,
and requires us to attend our relations to the grave with re-
Spect, whatever we lost by their life, or got by their death ;
but as a good man and a man of conscience, that had forgiven
the injuries Saul had done him, and bore him no malice. He
knew it, before his son wrote it, (Prov. xxiv. 17, 18.) that if
We rejoice when own enemy falls, the Lord sees it, and it dis-
pleases him ; and, that he who is glad at calamities, shall not go
wnpunished, Prov. xvii. 5. By this it appears, that those pas-
Sages in David’s psalms, which express his desire of, and tri-
umph in, the ruin of his enemies, proceed not from a spirit of
revenge, or any irregular passion, but from a holy zeal for the
glory of God and the public good; for by what he did here,
when he heard of Saul’s death, we may perceive that his
natural temper was very tender, and that he was kindly
affected even to those that hated him. He was very sincere,
no question, in his mourning for Saul, and it was not pre-
tended, or a copy of his countenance only. His passion was
So, strong, on this occasion, that it moved those about him ;
all that were with him, at least, in complaisance to him, rent
their clothes, and they fasted till even, in token of their sorrow 3
and, probably, it was a religious fast, they humbled them.
'selves under the hand of God, and prayed for the repairing of
the breaches made upon Israel by this defeat.
II. The reward he gave to him that brought him the tidings;
instead of preferring him, he put him to death ; judged him.
out of his own mouth, as a murderer of his prince, and
ordered him forthwith to be executed for the same. What a
surprise was this to the messenger, who thought he should
have favour shown him for his pains ! In vain did he plead
VoI. I. 5. G -
that he had Saul’s order for it, that it was a real kindness to
him, that he must inevitably have died ; all those pleas are
overruled, “Thy mouth has testified against thee, I have slain
the Lord's anointed ; (v. 16.) therefore thou must die.”
Now, 1. David herein did not do unjustly. For, (1.) The
man was an Amalekite. This, lest he had mistaken it in his
narrative, be made him own a second time, v. 13. That na-
tion, and all that belonged to it, were doomed to destruction;
so that, in slaying him, David did what his predecessor should
have dome, and was rejected for not doing. (2.) He did him-
'self confess the crime, so that the evidence was, by the con-
sent of all laws, sufficient to convict him ; for every man is
presumed to make the best of himself. If he did as he said,
he deserved to Jie for treason, (v. 14.) doing that which, it is
probable, he heard Saul’s own armour-bearer refuse to do ; if
not, yet by boasting that he had done it, he plainly showed,
that if there had been occasion, he would have done it, and
would have made nothing of it ; and by boasting of it to Da-
vid, he showed what opinion he had of him, that he would re-
joice in it, as one altogether like himself, which was an in-
tolerable affront to him, who had himself once and again
refused to stretch forth his hand against the Lord’s anointed.
And his lying to David, if indeed it were a lie, was highly
criminal, and proved, as sooner or later that sin will prove,
lying against his own head.
2. He did honourably and well. Hereby he demonstrated
the sincerity of his grief; discouraged all others from thinking,
by doing the like, to ingratiate themselves with him ; and did
that which might, probably, oblige the house of Saul, and win
upon them, and recommend him to the people, as one that
was zealous for public justice, without regard to his own pri-
vate interest. We may learn from it, that to give assistance
to any in murdering themselves, directly or indirectly, if done
wittingly, incurs the guilt of blood ; and that the lives of
princes ought to be, in a special manner, precious to us.
17 And I)avid lamented with this lamentation
over Saul and over Jonathan his son : 18 (Also he
bade them teach the children of Judah the use of the
bow : behold, it is written in the book of Jasher:)
19 The beauty of Israel is slain upon thy high places:
how are the mighty fallen 20 Tell it not in Gath,
publish it not in the streets of Askelon ; lest the
daughters of the Philistines rejoice, lest the daughters
of the uncircumcised triumph. 21 Ye mountains of
Gilboa let there be no dew, neither let there be rain
upon you, nor fields of offerings: for there the shield
of the mighty is vilely cast away, the shield of Saul,
as though he had not been anointed with oil. 22
From the blood of the slain, from the fat of the
mighty, the bow of Jonathan turned not back, and
the sword of Saul returned not empty. 23 Saul and
Jonathan were lovely and pleasant in their lives, and
in their death they were not divided : they were
Swifter than eagles, they were stronger than lions
24 Ye daughters of Israel, weep over Saul, who
clothed you in scarlet, with other delights ; who
put on ornaments of gold upon your apparel. 25
How are the mighty fallen in the midst of the battle !
O Jonathan, thou wast slain in thine high places.
23 I am distressed for thee, my brother Jonathan :
very pleasant hast thou been unto me: thy love to
me was wonderful, passing the love of women. 27
How are the mighty fallen, and the weapons of war
perished : -
When David had rent his clothes, mourned and wept, and
fasted, for the death of Saul. and done justice upon him who
made himself guilty of it, one would think he had made full
payment of the debt of honour he owed to his memory ; yet
this is not all : we have here a poem he wrote on the occasion;
for he was a great master of his pen as well as sword. By
this elegy he designed both to express his own sorrow for this
great calamity, and to impress the like on the minds of others,
who ought to lay it to heart. The putting of lamentations
into poems, made them, 1. The more moving and affecting.
The passion of the poet, or singer, 1s, by this way, wonderfully
communicated to the readers and hearers. 2. The more
lasting. Thus they were made, not only to spread far, but
to continue long ; from generation to generation. Those
might gain information by poems, that wº not read history.
BEFoEE CHRIST, 1053.
II. SAMUEL, I. David laments Saul and Jonathan.
Here we have, I. The orders David gave with this elegy:
(v. 18.) He bade them teach the children of Judah (his own
tribe, whatever others did) the wse of the bow ; either, 1. The
bow used in war. Not but that the children of Judah knew
how to use the bow ; (it was so commonly used in war, long
before this, that the sword and bow were put for all weapons
of war, Gen. xlviii. 22.) but, perhaps, they had of late made
more use of slings, as David, in killing Goliath, because
cheaper ; which David would have them now to see the
inconvenience of, (for they were the archers of the Philistines
that bore so hard upon Saul, 1 Sam. xxxi. 3.) and to return
more generally to the use of the bow, to exercise themselves
in this weapon, that they might be in a capacity to avenge
the death of their prince upon the Philistines, and to outdo
them at their own weapon. It was pity but that those that had
such good heads and hearts, as the children of Judah, should
be well armed. David hereby showed his authority over, and
concern for, the armies of Israel, and set himself to rectify the
errors of the former reign. But we find that the companies
which were now come to David to Ziklag, were armed with bows;
(1 Chron. xii. 2.) therefore, 2. Some understand it, either of
Some musical instrument called a bow, to which he would
have the mournful ditties sung ; or, of the elegy itself; he
bade them teach the children of Judah, Kesheth, the bow, that
is, this song, which was so entitled, for the sake of Jonathan’s
bow, the achievements of which are here celebrated. Moses
commanded Israel to learn his song, (Deut. xxxi. 19.) so
David his. Probably, he bade the Levites teach them. It is
written in the book of Jasher, there it was kept upon record,
and from thence transcribed into this history. That book was,
probably, a collection of state poems; what is said to be writ-
ten in that book, (Josh. x. 13.) is also poetical, a fragment of
an historical poem. Even songs would be forgotten and lost,
if they were not committed to writing, that best conservatory
of knowledge.
II: The elegy itself. It is not a divine hymn, nor given by
inspiration of God, to be used in divine service; nor is there
any mention of God in it; but it is a human composition, and
therefore was inserted, not in the book of Psalms, which,
being of divine original, is preserved; but in the book of
3 asher, which, being only a collection of common poems, is
long since lost.
This elegy bespeaks David to be,
1. A man of an excellent spirit, in four things.
(1.). He was very generous to Saul, his sworn enemy. Saul
was his father-in-law, his sovereign, and the anointed of the
Lord, and therefore, though he had done him a great deal of
Wrong, he does not wreak his revenge upon his memory when
he is in his grave; but like a good man, and a man of honour,
fl.J. He conceals his faults; and though there was no pre-
venting their appearance in his history, yet they should not
appear in this elegy. Charity teaches us to make the best we
can of every body; and those we can say no good of, to say
nothing of, especially when they are gone. De mortuis nil
misi bonum—Speak evil of no one. We ought to deny our-
selves the satisfaction of making personal reflections upon
those who have been injurious to us, much more drawing their
character from thence, as if every man must of necessity be a
bad man, that has done ill by us. Let the corrupt part of the
memory be buried with the corrupt part of the man, earth to
earth, ashes to ashes; let the blemish be hidden, and a vail
drawn over the deformity. [2.] He celebrates that which
was praise-worthy in him. He does not commend him for
that which he was not ; says nothing of his piety, or fidelity,
those funeral commendations, which are gathered out of the
spoils of truth, are not at all to the praise of those on whom
they are bestowed, but very much the dispraise of those who
unjustly misplace them. But he has this to say, in honour of
Saul himself, First, That he was anointed with oil, (v. 21.) the
sacred oil, which signified his elevation to, and qualification
for, the government. Whatever he was otherwise, the crown
of the anointing oil of his God was upon him, as is said of the
high priest, (Lev. xxi. 12.) and, on that account, he was to be
honoured, because God, the Fountain of honour, had honour-
ed him. Secondly, That he was a man of war, a mighty
nam 3 (v. 19—21.) that he had often been victorious over the
enemies of Israel, and vered them whithersoever he turned ;
(1 Sam. xiv. 47.) his sword returned not empty, but satiated
with blood and spoil, v. 22. His disgrace and fall, at last,
must not make his former successes and services to be forgot-
ten. Though his sun set under a cloud, time was, when it
shone bright. Thirdly, That, take him with Jonathan, he
was a man of a very agreeable temper, that recommended
himself to the affections of his subjects; (v. 23.) Saul and
Jonathan were *; and pleasant. Jonathan was always so,
8
and Saul was so, as long as he concurred with him. Take
them together and in the pursuit of the enemy, never were
men more bold, more brave, swifter than eagles, and stronger
than lions. Observe, They that were most fierce and fiery in
the camp, were no less sweet and lovely in the court; as
amiable to the subject, as they were formidable to the foe: a
rare composition of softness and sharpness they had, which
makes any men’s temper very happy. It may be understood
of the harmony and affection, that, for the most part, subsisted
between Saul and Jonathan ; they were lovely and pleasant
one to another. Jonathan a dutiful son, Saul an affectionate
father, and therefore dear to each other in their lives, and in
their death they were not divided, but kept close together in the
stand they made against the Philistines, and fell together in
the same cause. Fourthly, That he had enriched his country
with the spoils of conquered nations, and introduced a more
splendid attire. When they had a king like the nations, they
must have clothes like the nations; and herein he was, in a
particular manner, obliging to his female subjects, v. 24. The
daughters of Israel he clothed in scarlet, which was their
delight. -
(2.) He was very grateful to Jonathan his sworn friend.
Beside the tears he sheds over him, and the encomiums he
gives of him in common with Saul, he mentions him with
Some marks of distinction ; (v. 25.) O Jonathan thou wast slain
in thine high places ! which, compared with v. 19. intimates
that he meant him by the beauty of Israel, which, he there
says, was slain upon the high-places. He laments Jonathan
as his particular friend ; (v. 26.) My brother Jonathan ; not
so much of what he would have been to him if he had lived,
very serviceable no doubt, in his advancement to the throne,
and instrumental to prevent those long struggles, which, for
want of assistance, he had with the house of Saul ; (had
this been the only ground of his grief, it had been selfish ;)
but he lamented him for what he had been ; “Very pleasant
hast thou been unto me ; but that pleasantness is now over,
and I am distressed for thee.” He had reason to say, that
Jonathan's love to him was wonderful ; sure never was the
like, for a man to love one who he knew was to take the crown
over his head; and to be so faithful to his rival ; this far
surpassed the highest degree of conjugal affection and con-
stancy. See here, [1..] That nothing is more delightful in
this world than a true friend, that is wise and good, that kindly
receives and returns our affection, and is faithful to us in al.
our true interests. [2.] That nothing is more distressful than
the loss of such a friend ; it is parting with a piece of one's
self, it is the vanity of this world, that what is most pleasant
to us, we are most liable to be distressed in. The more we
love, the more we grieve.
(3.) He was deeply concerned for the honour of God ; for
that is it which he has an eye to, when he fears lest the daugh-
ters of the uncircumcised, that are out of covenant with God,
triumph over Israel, and the God of Israel, v. 20. Good men
are touched in a very sensible part by the reproaches of them
that reproach God. . -
(4.) He was deeply concerned for the public welfare.
It was the beauty of Israel that was slain, (v. 19.) and the
honour of the public that was disgraced ; the mighty are
fallen, that is three times lamented, (v. 19, 25, 27.) and so
the strength of the people is weakened. Public losses are
most laid to heart by men of public spirits. David hoped God
would make him instrumental to repair those losses, and yet
laments them. - -
2. David here shows himself to be a man of a fine imagina-
tion, as well as a wise and holy man. The expressions are
all excellent, and calculated to work upon the passions. (1.)
The embargo he would faun lay upon Fame, is elegant, (v.
20.) Tell it not in Gath. . It grieved him to the heart, to think
that it would be proclaimed in the cities of the Philistines,
and that they would insult over Israel upon it, and the more,
in remembrance of the triumphs of Israel over them formerly,
when they sung, Saul has slain his thousands; that would now
be retorted. (2.) The curse he entails on the mountains of
Gilboa, the theatre on which this tragedy was acted, Let there
be no dew upon you, nor fields of offerings, v. 21. This is a
poetical strain, like that of Job. Let the day perish wherein I
was born. Not as if David wished that any part of the land
of Israel might be barren, but, to express his sorrow for the
thing, he speaks with a seeming indignation at the place.
Observe, [1..] How the fruitfulness of the earth depends upon
heaven. The worst thing he could wish to the mountains of
Gilboa was, barrenness, and unprofitableness to man; those are
miserable that are useless; it was the curse Christ pronounced
on the fig-tree. “Never fruit grow on thee more; and that
took effect, the fig-tree withered away ; this, on the mountains
-
BEFor E CHRIST, 1053.
David anointed king.
II. SAMUEL, II.
ur-----—
of Gilboa, did not : but when he wished them barren, he
wished there might be no rain upon them : and if the heavens
be brass, the earth will soon be iron. [2.] How the fruitful-
ness of the earth must therefore be devoted to heaven; which
is intimated in his calling the fruitful fields, fields of offer-
ings. Those fruits of their land that were offered to God,
were the crown and glory of it: and therefore the failure of
the offerings is the saddest consequence of the failure of the
corn. See Joel i. 9. To want that wherewith we should ho-
nour God, is worse than to want that wherewith we should
sustain ourselves. This is the reproach David fastens upon
the mountains of Gilboa, which, having been stained with
royal blood, thereby forfeited celestial dews. In this elegy,
Saul had a more honourable interment than that which the
men of Jabesh-gilead gave him.
CHAP. II.
MDavid had paid due respect to the memory of Saul his prince, and Jona-
than his friend, and what he did, was as much his praise as theirs ; he
is now considering what is to be done next. Saul is dead, now therefore
David arises. J. By direction from God, he went up to Hebron, and
was there anointed king, v. 1–4. II. He returned thanks to the men
of Jabesh-gilead for burying Saul, v. 5–7. III. Ishbosheth, the son
of Saul, is set up in opposition to him, v. 8–11. IV. A warm encoun-
ter happens between David’s party, and Ishbosheth's, in which, i.
Twelve of each side engaged hand to hand, and were all slain, v. 12–16.
2: Saul’s party was beaten, v. 17. 3. Asahel, on David's side, was
slain by Abner, v. 18–23. 4. Joab, at Abner's request, sounds a re-
treat, v. 24–28. 5. Abner makes the best of his way; (v. 29.) and the
loss on both sides is computed, v. 30–32. So that here we have an ac-
count of a civil war in Israel, which, in process of time, ended in the
complete settlement of David on the throne.
1 A*. it came to pass after this, that David in-
quired of the Lo RD, saying, Shall I go up in-
to any of the cities of Judah 2 And the Lo RD said
unto him, Go up. And David said, Whither shall
I go up 2 And he said, Unto Hebron. 2 So David
went up thither, and his two wives also, Ahinoam the
Jezreelitess, and Abigail, Nabal’s wife, the Carmel-
ite, 3 And his men that were with him did David
pring up, every man with his household; and they
dwelt in the cities of Hebron. 4 And the men of
Judah came, and there they anointed David king
over the house of Judah. And they told David,
saying, That the men of Jabesh-gilead were they
that buried Saul. 5 And David sent messengers
unto the men of Jabesh-gilead, and said unto them,
Blessed be ye of the LoRD, that ye have showed
this kindness unto your lord, even unto Saul, and
have buried him. 6 And now the Lord show kind-
ness and truth unto you : and I also will requite
you this kindness, because ye have done this thing.
7 Therefore now let your hands be strengthened,
and be ye valiant: for your master Saul is dead,
and also the house of Judah have anointed me king
Over them.
..When Saul and Jonathan were dead, though David knew
himself anointed to be king, and now saw his way very clear,
yet he did not immediately send messengers through all the
coasts of Israel, to summon all people to come in and swear
allegiance to him, upon pain of death, but proceeded leisure-
ly; for he that believeth, doth not make haste, but waits
God’s time for the accomplishment of God’s promises. Many
were come in to his assistance from several tribes, while he
gontinued al Ziklag, (as we find, 1 Chron. xii. 1–22.) and
by such a force he might have come in by conquest: but he
that will rule with meekness, will not rise with violence.
Observe here, - - .
. I. The direction he sought and had from God, in this cri-
tical juncture, v. 1. He doubted not of success, yet he uses
proper means, both divine and human. s
God's promise, will be so far from slackening, that it will
guicken pious endeavours. If I be elected to the crown of
life, it does not follow, Then I will do nothing; but, Then I
will do all that he directs me, and follow his conduct who
chose me: this good use David made of his election, and so
will all whom God has chosen. 1. David, according to the
precept, acknowledged God in his way. He inquired of the
Lord, by the breastplate of judgment, which Abiathar brought
him. We must apply ourselves to God, not only when we
are in distress, but even then when the world smiles upon us,
and second causes work in favour of us. His inquiry was,
Assurance of hope in.
“Shall I go up to any of the cities of Judah 2 Shall I stir
hence º’’ Though Ziklag be in ruins, he will not quit it with-
out direction from God : “If I stir hence, shall I go to one of
the cities of Judah”. Not limiting God to them; if God
should so direct him, he would go to any of the cities of Is-
rael. But it bespeaks his prudence, in the cities of Judah he
would find most friends.; and his modesty, he would look no
further at present than his own tribe. In all our motions and
removes, it is comfortable to see God going before us; and
we may, if by faith and prayer we set him before us. 2. God,
according to the promise, directed his path, bade him go up,
told him whither, unto Hebron, a priests’ city, one of the
cities of refuge; so it was to David, and an intimation that
God himself would be to him a little Sanctuary. The sepul-
chres of the patriarchs, adjoining to Hebron, would remind
him of the ancient promise, on which God had caused him to
hope. God sent him, not to Beth-lehem, his own city, be-
cause that was little among the thousands of Judah ; (Mic. v.
2.) but to Hebron, a more considerable place, and which, per-
haps, was then as the country-town of that tribe.
II. The care he took of his family and friends in his remove
to Hebron. 1. He took his wives with him, (v. 2.) that, as
they had been companions with him in tribulation, they
might be so in the kingdom. It does not appear that as yet
he had any children ; his first-born was in Hebron, ch. iii. 2.
3. He took his friends and followers with him ; (v. 3.) they
had accompanied him in his wanderings, and therefore, when
he gained a settlement, they settled with him. Thus if we
suffer with Christ, we shall reign with him, 2 Tim. ii. 12. Nay,
Christ does more for his good soldiers, than David could do
for his ; he found lodging for them, They dwelt in the cities of
Hebron, the adjacent towns; but to those who continue with
Christ in his temptations, he appoints a kingdom, and will feast
them at his own table, Luke xxii. 29, 30.
III. The honour done him by the men of Judah ; they
anointed him king over the house of Judah, v. 4. The tribe of
Judah had often stood by itself, more than any other of the
tribes; in Saul’s time it was numbered by itself as a distinct
body, (1 Sam. xv. 4.) and had been used to act separately ;
they did so now ; yet they did it for themselves only ; they
did not pretend to anoint him king over all Israel, (as Judg.
ix. 22.) but only over the house of Judah ; the rest of the tribes
might do as they pleased, but as for them and their house,
they would be ruled by him whom God had chosen. See
how David rose gradually ; he was first anointed king in re-
version, then, in possession, of one tribe only, and, at last, of
all the tribes; thus the kingdom of the Messiah, the Son of
David, is set up by degrees; he is Lord of all, by divine de-
signation, but we see not yet all things put under him, Heb. ii.
8. David’s reigning at first over the house of Judah only,
was a tacit intimation of Providence, that his kingdom would
in a short time be reduced to that again, as it was when the
ten tribes revolted from his grandson ; and it would be an en-
couragement to the godly kings of Judah, that David himself,
at first, reigned over Judah only.
IV. The respectful message he sent to the men of Jabesh-
§: to return them thanks for their kindness to Saul.
till he studies to honour the memory of his predecessor, and
thereby to show, that he was far from aiming at the crown
from any principle of ambition, or enmity to Saul, but purely
because he was called of God to it. It was told him, that
the men of Jabesh-gilead buried Saul, perhaps by some that
thought he would have been displeased at them as over-offici-
ous. But he was far from that ; 1. He commended them for
it, v. 5. According as our obligations were to love and ho-
nour any while they lived, we ought to show respect to their
remains, that is, their bodies, names, and families, when they
are dead ; “Saul was your lord,” says T)avid, “ and there-
fore you did well to show him this kindness, and do him this
honour.” 2. He prays to God to bless them for it, and to re-
compense it to them. Blessed be ye, and blessed may ye be of
the Lord, who will deal kindly with those in a particular
manner, that deal kindly with the dead, as it is in Ruth i. 8.
Due respect and affection, showed to the bodies, names, and
families, of those that are dead, in conscience toward God, is
a piece of charity, which shall in no wise lose its reward.
The Lord show kindness and truth to you ! (v. 6.) that is, kind-
ness according to the promise : what kindness God shows, is,
in truth, what one may trust to. 3. He promises to make
them amends for it, I also will requite you. He does not turn
them over to God for recompense, that he might excuse him-
self from rewarding them ; good wishes are good things, and
instances of gratitude, but they are too cheap to be rested in
where there is an ability to do more. 4. He prudently takes
this opportunity to gain them to his intº v. 7. They had
BEFORE CHRIST, 1053. II. SAMUEL, II. Abner makes Ish-bosheth king.
paid their last respects to Saul, and he would have them to -
be the last ; “The house of Judah have anointed me king, and
it will be your wisdom to concur with them, and in that to be
valiant.” We must not so dote on the dead, how much soever
we have valued them, as to neglect or despise the blessings we
have in those that survive, whom God has raised up to us in
their stead.
8 But Abner the son of Ner, captain of Saul’s
host, took Ish-bosheth the son of Saul, and brought
him over to Mahanaim : 9 And made him king
Over Gilead, and over the Ashurites, and over Jez-
reel, and over Ephraim, and over Benjamin, and
Over all Israel. 10 Ish-bosheth, Saul’s son, was
forty years old when he began to reign over Israel,
and reigned two years. But the house of Judah
followed David. 11 And the time that David was
king in Hebron, over the house of Judah, was seven
years and six months. 12 And Abner the son of
Ner, and the servants of Ish-bosheth the son of Saul,
went out from Mahanaim to Gibeon. 13 And Joab
the son of Zeruiah, and the servants of David, went
out, and met together by the pool of Gibeon: and
they sat down, the one on the one side of the pool,
and the other on the other side of the pool. 14 And
Abner said to Joab, Let the young men now arise,
and play before us. And Joab said, Let them arise.
15 Then there arose, and went over by number,
twelve of Benjamin, which pertained to Ish-bosheth
the son of Saul, and twelve of the servants of David.
16 And they caught every one his fellow by the
head, and thrust his sword in his fellow’s side ; so
they fell down together: wherefore that place was
called Helkath-hazzurim, which is in Gibeon. 17
And there was a very sore battle that day: and Ab-
ner was beaten, and the men of Israel, before the
servants of David.
Here is, I. A rivalship between two kings; David, whom
God made king, and Ishbosheth, whom Abner made king.
One would have thought, when Saul was slain, and all his
sons that had sense and spirit enough to take the field with
him, David should have come to the throne without any op-
position, since all Israel knew not only how he had signalized
himself, but how manifestly God had designated him to it;
but such a spirit of contradiction is there, in the devices of
men, to the counsels of God, that such a weak and silly thing
as Ishbosheth, who was not thought fit to go with his father
to the battle, shall yet be thought fit to succeed him in the
government, rather than Javid shall come peaceably to it.
Herein David’s kingdom was typical of the Messiah’s, against
which the heathens rage, and the rulers take counsel, Ps. ii. 1,
2. l. Abner was the person who set up Ishbosheth in com-
petition with David ; perhaps, in his zeal for the lineal suc-
cession ; since they must have a king like the nations, in this
they must be like them, that the crown must descend from
father to son. Or rather, in his affection to his own family
and relations, (for he was Saul’s uncle,) and because he had
no other way to secure to himself the post of honour he was in,
as captain of the host. See how much mischief the pride and
ambition of one man may be the occasion of. Ishbosheth
would never have set up himself, if Abner had not set him up,
and made a tool of him to serve his own purposes. 2. Maha-
naim was the place where he first made his claim. On the
other side Jordan, where it was thought David had the least
interest, and being at a distance from his forces, they might
have time to strengthen themselves. But, having set up his
standard there, the unthinking people of all the tribes of Israel,
that is, the generality of them, submitted to him, (v. 9.) and
Judah only was entire for David. This was a further trial of
the faith of David in the promise of God, and of his patience,
whether he could wait God’s time for the performance of that
promise. 3. Some difficulty there is about the time of the
continuance of this competition. David reigned over Judah
only, about seven years; (v. 11.) and yet, (v. 10.) Ishbosheth
reigned over Israel but two years: either before these two
years, or after, or both, it was in general for the house of Saul,
(ch. iii. 6.) and not any particular person of that house, that
Abner declared. Or, these two years he reigned, before the
war broke out, (v. 12.) which continued long, even the remain-
ing five years, ch. iii. 1, -
II. A rencounter between their two armies. It does not
appear that either side brought their whole force into the
field, for the slaughter was but small, v. 30, 31. We may
wonder, 1. That the men of Judah did not appear and act
more vigorously for David, to reduce all the nation into obe-
dience to him ; but, it is likely, David would not suffer them
to act offensively, choosing rather to wait till the thing would
do itself, or rather till God would do it for him, without the
effusion of Israelitish blood, for to him, as a type of Christ,
that was very precious, Ps. lxxii. 14. Even those that were
his adversaries he looked upon as his subjects, and would
treat them accordingly. 2. That the men of Israel could in a
manner stand neuter, and sit down tamely under Ishbosheth,
for so many years, especially considering what characters
many of the tribes displayed at this time, as we find, 1 Chron.
xii. 23, &c. Wise men, mighty men, men of valour, expert in
war, and not of double heart, and yet for seven years together,
for aught that appears, most of them seemed indifferent in
whose hand the public administration was. T)ivine Provi-
dence serves its own purposes, by the stupidity of men at some
times, and the activity of the same persons at other times;
they are unlike themselves, and yet the motions of Providence
uniform. *
(1.) In this battle Abner was the aggressor. David sat
still to see how the matter would fall ; but the house of Saul,
and Abner at the head of it, gave the challenge, and they went
by the worst. Therefore go not forth hastily to strive, nor be
forward to begin quarrels, lest thqw know not what to do in the
end thereof, Prov. xxv. 8. A fool's lips and hands enter into
Contention.
(2.) The seat of the war was Gibeon ; Abner chose it, be-
cause it was in the lot of Benjamin, where Saul had the most
friends ; yet, since he offered battle, Joab, David's general,
would not decline it, but there joined issue with him, and met
him by the pool of Gibeon, v. 13. T)avid's cause, being built
upon God’s promise, feared not the disadvantages of the
ground; the pool between them gave both sides time to de-
liberate. - -
(3.) The engagement was first proposed by Abner, and ac-
cepted by Joab, to be between twelve and twelve of a side.
[1..] It should seem this trial of skill began in sport. Abner
made the motion, (v. 14.) Let the young men arise and play
before us, as gladiators ; perhaps, Saul had used his men to
these barbarous pastimes, like a tyrant indeed, and Abner had
learnt it of him, to make a jest of wounds and death, and di-
vert himself with the scenes of blood and horror. He meant,
“Let them fight before us,” when he said, “Let them play
before us;” fools thus make a mock at sin. But he is un-
worthy the name of a man, that can be thus prodigal of hu-
man blood, that can thus throw about fire-brands, arrows, and
death, and say, Am not I in sport?, Prov, xxvi. 18, 19. , Joab,
having been bred up under TXavid, had so much wisdom as
not to make such a proposal, yet had not resolution, enough
to resist and gainsay it when another made it. For he stood
upon a point of honour, and thought it a blemish to his repu-
tation to refuse a challenge ; and therefore said, Let them
arise; not that he was fond of the sport, or expected that the
duels would be decisive, but he would not be hectored by his
antagonist. How many precious lives have thus been sa-
crificed to the caprice of proud men . Twelve of each side
were accordingly called out as champions to enter the lists, a
double jury of life and death, not of others’, but their own ;
and the champions on Abner's side seem to have been most
forward, for they took the field first, (v. 15.) having, perhaps,
been bred up in a foolish ambition, thus to serve the humour
of their commander-in-chief. But, [2.] However it began, it
ended in blóod ; (v. 16.) they thrust every man his sword into
his fellow's side, spurred on by honour, not by enmity ; so
they fell down together, that is, all the twenty-four were slain ;
such an equal match were they for one another, and so reso-
lute, that neither side would either beg or give quarter ; they
did as it were by agreement, (says Josephus,) despatch one
another with mutual wounds. They that strike at other men’s
lives, often throw away their own, and death only conquers
and rides in triumph. The wonderful obstinacy of both sides
was remembered in the name given to the place, Helkath-
hazzwrim, the field of rocky men ; men that were not only
strong in body, but of firm and unshaken constancy, that
stirred not at the sight of death. Yet the stout hearted were
spoiled, and slept their sleep, Ps. lxxvi. 5. Poor honour for men.
to purchase at so vast an expense: they that lose their lives
for Christ, shall find them. -
(4.) The whole army, at length, engaged, and Abner's
forces were routed, v. 17. The former was a drawn battle, in
which all were killed on both sides, and therefore they must
780
BEFoRE CHRIST 1048.
The pursuit of Abner.
H. SAMUEL, II.
put it upon another trial, in which (as it often happens) they
that gave the challenge went away with loss. David had
God on his side ; his side therefore was victorious.
18 And there were three sons of Zeruiah there,
Joab, and Abishai, and Asahel: and Asahel was as
Hight of foot as a wild roe. 19 And Asahel pursued
after Abner; and in going he turned not to the right
hand nor to the left from following Abner. 20 Then
Abner looked behind him, and said, Art thou Asa-
hel? And he answered, I am. 21 And Abner said
to him, Turn thee aside to thy right hand or to thy
left, and lay thee hold on one of the young men, and
take thee his armour. But Asahel would not turn
aside from following of him. 22 And Abner said
again to Asahel, Turn thee aside from following me:
wherefore should I smite thee to the ground 2 how
then should I hold up my face to Joab thy brother?
23 Howbeit, he refused to turn aside: wherefore
Abner, with the hinder end of the spear, smote him
under the fifth rib, that the spear came out behind
him : and he fell down there, and died in the same
place: and it came to pass, that as many as came to
the place where Asahel fell down and died, stood
still. 24 Joab also and Abishai pursued after Ab-
ner: and the sun went down when they were come
to the hill of Ammah, that lieth before Giah, by the
way of the wilderness of Gibeon.
Asahel, the brother of Joab, and cousin-german to David, was
one of the principal commanders of David's forces, and was
famous for swiftness in running; he was as light of foot as a
wild roe ; (v. 18.) this he got the name of, by swift pursuing,
not swift flying. Yet, we may suppose, he was not compar-
able to Abner, as a skilful, experienced soldier ; we must
therefore observe, -
I. How rash he was in aiming to make Abner his prisoner.
He pursued after him, and no other, v. 19. Proud of his re-
lation to David and Joab, his own swiftness, and the success
of his party, no less a trophy of victory would now serve the
young warrior, than Abner himself, either slain or bound,
which he thought would put an end to the war, and effectually
open David’s way to the throne.
too vast for him.
2. How fair Abner was, in giving him notice of the danger
he exposed himself to, and advising him not to meddle to his
own hurt, 2 Chron. xxv. 19. (1.) He bid him content him-
self with a lesser prey; (v. 21.) “Lay hold on one of the
woung men, plunder him, and make him thy prisoner; meddle
with thy match, but pretend not to one who is so much su-
It is wisdom in all contests, to compare our
own strength with that of our adversaries, and to take heed of
being partial to ourselves in making the comparison, lest we
perior to thee.”
prove, in the issue, enemies to ourselves, Luke xiv. 31. (2.)
He begged of him not to put him upon the necessity of slaying
him in his own defence, which he was very loth to do, but
must do, rather than be slain by him, v. 22. Abner, it seems,
either loved Joab, or feared him, for he was very loth to in.
cur his displeasure, which he would certainly do, if he slew
Asahel. It is commendable for enemies to be thus respectful
One to another.
conscience.
3. How fatal Asahel's rashness was to him. He refused to
turn aside, thinking that Abner spoke so kindly, because he
feared him; but what came of it? Abner, as soon as he came
up to him, gave him his death’s wound with a back stroke;
(v. º he smote him with the hinder end of his spear; from
e feared no danger. This was a pass which Asahel
which
was not acquainted with, nor had learned to stand upon his
guard against; but Abner, perhaps, had formerly used it, and
done execution with it; and here it did effectual execution,
Asahel died immediately of the wound. See here, (1.) How
This made him very eager
in the pursuit, and careless of the opportunities he had of
seizing others in his way, on his right hand, and on his left ;
nis eye is on Abner only. The design was brave, had he been
par negotio-equal to the accomplishment of it: but let not the
Swift man glory in his swiftness, any more than the strongman
in his strength ; magnis excidit ausis—he perished in an attempt
Abner’s care how he should lift up his face
to Joab, gives cause to suspect that he really believed David
would have the kingdom at last, according to the divine de-
signation, and then, in opposing him, he acted against his hem
| them |
death often comes upon us by ways that we least suspect.
Who would fear the hand of a flying enemy, or the butt-end
of a spear 3 Yet from these Asahel receives his death’s
wound. (2.) How we are often betrayed, by the accomplish-
ments we are proud of. Asahel's swiftness, which he pre-
sumed so much upon, did him no kindness, but forwarded his
fate, and with it he ran upon his death, instead of running
from it. Asahel’s fall was not only Abner’s security from
him, but put a full stop to the conqueror's pursuit, and gave
Abner time to rally again ; for all that came to the place,
stood still: only Joab, and Abishai, instead of being dis.
heartened, were exasperated by it, pursued Abner with so
much the more fury, (v. 24.) and overtook him at last about
sun-set, when the approaching night would oblige them to
PetII'e.
25 And the children of Benjamin gathered them-
selves together after Abner, and became one troop,
and stood on the top of an hill. 26 Then Abner
called to Joab, and said, Shall the sword devour for
ever? knowest thou not that it will be bitterness in
the latter end ? how long shall it be then ere thou
bid the people return from following their brethren 2
27 And Joab said, As God liveth, unless thou hadst
spoken, surely then in the morning the people had
gone up every one from following his brother. 28
So Joab blew a trumpet, and all the people stood
still, and pursued after Israel no more, neither
fought they any more. 29 And Abner and his men
| walked all that night through the plain, and passed
We have here the contest between Abner and Asahel : .
over Jordan, and went through all Bithron, and they
came to Mahanaim. 30 And Joab returned from
following Abner: and when he had gathered all the
people together, there lacked of David's ser–
wants nineteen men and Asahel. 31. But the ser–
vants of David had smitten of Benjamin, and of Ab-
ner’s men, so that three hundred and threescore men
died. 32 And they took up Asahel, and buried him
in the sepulchre of his father, which was in Beth-
lehem. And Joab and his men went all night, and
they came to Hebron at break of day.
Here, 1. Abner, being conquered, meanly begs for a cessa-
tion of arms; he rallied the remains of his forces on the top of
a hill, (v. 25.) as if he would have made head again, but be-
comes a humble supplicant to Joab for a little breathing-time,
v. 26. . He that was most forward to fight, was the first
that had enough of it. He that made a jest of bloodshed, (v.
14. Let the young men arise and play before us,) is now shocked
at it, when he finds himself on the losing side ; and the sword
he made so light of drawing, threatening to touch himself.
Observe how his note is changed: then, it was but playing with
the sword; now, Shall the sword devour for ever ? It had de-
voured but one day, yet to him it seemed for ever, because it
went against him ; and very willing he is now, that the Sun
should not go down upon his wrath. Now he can appeal to
Joab himself concerning the miserable consequences of a civil
war. Knowest thou not that it will be bitterness in the latter
end ? It will be reflected upon with regret, when the account
comes to be made up; for whoever gets in a civil war, the com-
munity is sure to lose. Perhaps he refers to the bitterness that
was in the tribes of Israel, in the end of their war with Benja-
min, when they wept sore for the desolations which they
themselves had made, Judg. xxi. 2 Now he begs of Joab to
sound a retreat, and pleads that they were brethren, who
ought not thus to bite and devour one another: he that in the
morning would have Joab bid the people fall upon their
brethren, now would have bid them lay down their arms.
See here, (1.) How easy it is for men to use reason, when it
makes for them, who would not use it if it made against
If Abner had been the conqueror, we should not have
had him complaining of the voraciousness of the sword, and
the miseries of a civil war, nor pleading that both sides were
brethren; but, finding himself beaten, all these reasonings
are mustered up and improved for the securing of his retreat,
and the saving of his scattered troops from being cut off. (2.)
How the issue of things alters men's minds. . The same thing
which looked pleasant in the morning, at night looked dismal.
Those that are forward to enter into contention, will, perhaps,
repent it before they have done with it, and therefore had
better leave it off before it be medaleºith, as Solomon
BEFoEF. CHRIST, 1048.
The sons of David.
II. SAMUEL, III.
advises. It is true of every sin, (O that men would consider
it in time !) that it will be bitterness in the latter end. At the
last it bites, like a serpent, those on whom it fawned.
2. Joab, though a conqueror, generously grants it, and
sounds a retreat, knowing very well his master's mind, and
how averse he was to the shedding of blood. He does indeed
justly upbraid Abner with his forwardness to engage ; he lays
the blame upon him, that there had been so much blood shed
as there was ; (v. 27.) “ Unless thou hadst spoken,” that is,
“ hadst given orders to fight, hadst bidden the young men arise
and play before us, none of us had struck a stroke, nor drawn a
sword against our brethren. Thou complainest that the sword
devours : , but who first unsheathed it? Who began t . Now
thou wouldst have the people parted, but remember who set
them on to fight. We had retired in the morning, if thou hadst
not given the challenge.” Those that are forward to make
mischief, are commonly the first to complain of it. This might
have served to excuse Joab, if he had pushed on his victory,
and made a full end of Abner's forces; but, like one that pitied
the mistake of his adversaries, and scorned to make an army
of Israelites pay dear for the folly of their commander, he very
honourably, by sound of trumpet, put a stop to the pursuit,
(v. 28.) and suffered Abner to make an orderly retreat. It is
good husbandry to be sparing of blood. As the soldiers were
here very obsequious to the general’s orders, so he, no doubt,
observed the instructions of his prince, who sought the welfare
of all Israel, and therefore not the hurt of any.
3. The armies being separated, both retired to the places.
whence they came, and both marched in the night; Abner to
Mahanaim, on the other side Jordan, (v. 29.) and Joab to
Hebron, where David was, v. 32. The slain on both sides are
computed. On David’s side, only nineteen men were missing,
and Asahel, (v. 30.) who was worth more than all ; on Abner's
side, three hundred and three score, v. 31. In civil wars for-
faerly great slaughters had been made ; (as Judg. xii. 6; xx.
44.) in comparison with which, this was nothing. It is to be
hoped that they were grown wiser and more moderate. Asa-
hel’s funeral is here mentioned; the rest they buried in the
field of battle, but he was carried to Beth-lehem, and buried
in the sepulchre of his father, v. 32. Thus are distinctions
made between the dust of some and that of others; but in the
resurrection no other difference will be made, but that between
godly and ungodly, which will remain for ever.
CHAP. III.
Z'he battle between Joab and Abner did not end the controversy between the
two houses of Saul and I)avid, but it is in this %; working towards
a period. ere is, I. The gradual advance of David's interest, v. 1.
II. The building up of his family, v. 2-5. III. Abner's quarrel
with Ish-bosheth, and his treaty with David, v. 6–12. IV. The pre-
liminaries settled, v. 13–16. V Abner's undertaking and attempt to
bring Israel over to David, v. 17–21. PI. The treacherous murder o
Abner by Joab, when he was carrying on this matter, v. 22–27. P.I.Y.
David's great concern and trouble for the death of Abner, v. 28–36.
1 OW there was long war between the house
of Saul and the house of David : but David
waxed stronger and stronger, and the house of Saul
waxed weaker and weaker. 2 And unto David
Were Sons born in Hebron : and his first-born was
Amnon, of Ahinoam the Jezreelitess; 3 And his
second, Chileab, of Abigail the wife of Nabal the
Carmelite; and the third, Absalom, the son of
Maacah the daughter of Talmai king of Geshur;
4 And the fourth, Adonijah, the son of Haggith ;
and the fifth, Shephatiah, the son of Abital ; 5 And
the sixth, Ithream, by Eglah, David’s wife. These
were born to David in Hebron. 6 And it came to
pass, while there was war between the house of Saul
and the house of David, that Abner made himself
strong for the house of Saul. -
Here is, 1: The struggle that David had with the house of
Saul, before his settlement in the throne was completed, v. 1.
(1.) Both sides contested; Saul's house, though beheaded and
diminished, would not fall tamely. It is not strange that there
was war between them ; but one would wonder it should be a
Hong war, when David's house had right on its side, and there-
fore God on its side : but though truth and equity will triumph
at last, God may, for wise and holy ends, prolong the conflict.
The length of this war tried the faith and patience of David,
and made his establishment at last the more welcome to him.
(2.) David’s side got ground. The house of Saul waxed
weaker and weaker, lost places, lost men, sunk in its reputa-
tion, grew less considerable, and was foiled in every engage-
ment; but the house of David grew stronger and stronger,
many deserted the declining cause of Saul’s house, and pru. .
dently came into David’s interest, being convinced that he
would certainly win the day. The contest between grace and
corruption in the hearts of believers, who are sanctified but in
part, may fitly be compared to this recorded here. There is a
long war between them, the flesh lusting against the spirit,
and the spirit against the flesh ; but as the work of sanctifica-
tion is carried on, corruption, like the house of Saul, grows
weaker and weaker; while grace, like the house of David,
grows stronger and stronger, till it come to a perfect man, and
judgment be brought forth unto victory.
2. The increase of his own house. Here is an account of
six sons he had by six several wives, in the seven years he
reigned in Hebron. Perhaps this is mentioned here, as that
which strengthened David’s interest; every child, whose wel-
fare was embarked in the common safety, was a fresh security
given to the commonwealth for his care of it. He that has his
quiver filled with these arrows, shall speak with his enemy in
the gate, Ps. cxxvii. 5. As the death of Saul’s sons weakened
his interest, so the birth of David’s strengthened his. (1.) It
was David’s fault thus to multiply wives, contrary to the law,
(Deut. xvii. 17.) and it was a bad example to his successors
(2.) It does not appear, that in these seven years he had above
one son by each of these wives; some have had as numerous
a progeny, and with much more honour and comfort, by one
wife. (3.) We read not that any of these sons came to be
famous, three of them were infamous, Amnon, Absalom, and
Adonijah ; we have therefore reason to rejoice with trembling,
in the building up of our families. (4.) His son by Abigail
is called Chileab, v. 3, whereas, 1 Chron. iii. 1. he is called
Daniel. Bishop Patrick tells the reason which the Hebrew
doctors give for these names: that his first name was Daniel,
God has judged me, namely, against Nabal; but David’s ene-
mies reproached him, and said, “It was Nabal's son, and not
David's; ” to confute which calumny, Providence so ordered
it, that, as he grew up, he became, in his countenance and
features, extremely like David, and resembled him more than
any of his children, upon which he gave him the name of
Chileab, which signifies, like his father; or, the father's pic-
ture. (5.) Absalom's mother is said to be the daughter of
Talmai king of Geshur, a heathen prince : perhaps David
thereby hoped to strengthen his interest, but the issue of the
marriage was one that proved his grief and shame. (6.) The
last is called David's wife, which therefore, some think, was
Michal, his first and most rightful wife, called hereby another
name ; and though she had no child after she mocked David,
she might have had before.
Thus was David's house strengthened ; but it was Abner
that made himself strong for the house of Saul, which is men-
tioned, (v. 6.) to show that if he failed them, they would fall
of course.
7 And Saul had a concubine, whose name was
Rizpah, the daughter of Aiah: and Ish-bosheth said
to Abner, Wherefore hast thou gone in unto my fa-
ther’s concubine 2 8 Then was Abner very wroth,
for the words of Ish-bosheth, and said, Am I a dog's
head, which against Judah do shew kindness this
day unto the house of Saul thy father, to his bre-
thren, and to his friends, and have not delivered
thee into the hand of David, that thou chargest me
to-day with a fault concerning this woman f : 9 So
do God to Abner, and more also, except as the
LoRD hath sworn to David, even so I do to him;
10 To translate the kingdom from the house of Saul,
and to set up the throne of David over Israel, and
over Judah, from Dan even to Beer–sheba. 11 And
he could not answer Abner a word again, because
he feared him. 12 And Abner sent messengers to
David on his behalf, saying, Whose is the land f
saying also, Make thy league with me, and, behold.
my hand shall be with thee, to bring about all Israel
unto thee. 13 And he said, Well ; I will make is
league with thee: but one thing I require of thee,
that is, Thou shalt not see my face, except thou first
bring Michal, Saul’s daughter, when thou comest to
see my face. 14 And David sent messengers to Ish-
bosheth, Saul’s son, saying, Deliver me my wife
Michal, which I espoused to me for an hundred
782
BRFoEE CHRIST, 1048.
Abner deserts Ish-bosheth.
II. SAMUEL, III.
foreskins of the Philistines. 15 And Ish-bosheth
sent, and took her from her husband, even from
Phaltiel the son of Laish. 16 And her husband
went with her along weeping behind her to Bahu-
rim. Then said Abner unto him, Go, return. And
he returned. 17 And Abner had communication
with the elders of Israel, saying, Ye sought for
David in times past to be king over you : 18 Now
then do it: for the Lord hath spoken of David,
saying, By the hand of my servant David I will
save my people Israel out of the hand of the Phi-
listines, and out of the hand of all their enemies.
19 And Abner also spake in the ears of Benjamin :
and Abner went also to speak in the ears of David
in Hebron all that seemed good to Israel, and that
seemed good to the whole house of Benjamin. 20
So Abner came to David to Hebron, and twenty
men with him ; and David made Abner, and the
men that were with him, a feast. 21 And Abner
said unto David, I will arise and go, and will ga-
ther all Israel unto my lord the king, that they may
make a league with thee, and that thou mayest
reign over all that thine heart desireth. And Da-
vid sent Abner away; and he went in peace.
Here, I. Abner breaks with Ish-bosheth, and deserts his
interest, upon a little provocation which Ish-bosheth unad-
visedly gave him. God can serve his own purposes by the
sins and follies of men. 1. Ish-bosheth accused Abner of no
less a crime than debauching one of his father's concubines,
v. 7. Whether it was so or no, does not appear, nor what
ground he had for the suspicion: but however it was, it had
been Ish-bosheth’s prudence to connive at it, considering how
much it was his interest not to disoblige Abner. If the thing
was false, and his jealousy groundless, it was very disingenu-
Qus and ungrateful to entertain unjust surmises of one who
had ventured his all for him, and was certainly the best friend
he had in the world. 2. Abner resented the charge very deeply.
Whether he was guilty of the fault concerning this woman, or
Ilo, he does not say, (v. 8.) but we suspect he was guilty, for
he does not expressly deny it; and though he was, he lets
Ish-bosheth know, (1.) That he scorned to be reproached
with it by him, and would not take it at his hands. “What '''
says Abner, “am I a dog’s head, a vile and contemptible
animal, that thou exposest me thus 3 v. 8. Is this my recom-
pense for the kindness I have shown to thee and thy father's
house, and the good services I have done you ?” He magni-
fies the service with this, That it was against Judah, the tribe
on which the crown was settled, and which would certainly
have it at last; so that, in supporting the house of Saul, he
acted both against his conscience, and against his interest,
for which he deserved a better requital than this: and yet,
perhaps, he would not have been so zealous for the house of
Saul, if he had not thereby gratified his own ambition, and
hoped to find his own account in it. Note, Proud men will
not bear to be reproved, especially by those whom they think
they have obliged. (2.) That he would certainly be avenged
9n him, v. 9, 10. With the utmost degree of arrogance and
insolence, he lets him know, that, as he had raised him up,
so he could pull him down again, and would do it. He knew
that God had sworn to David to give him the kingdom, and
yet opposed it with all his might, from a principle of ambi-
tion; but now he complies with it from a principle of re-
venge, under colour of some regard to the will of God, which
was but a pretence. They that are slaves to their lusts, have
many masters, which drive, some one way, and some another,
and, according as they make head, men are violently hurried
into self-contradictions. Abner's ambition made him zealous
for Ish-bosheth, and now his revenge made him as zealous for
David ; if he had sincerely regarded God’s promise to David,
and acted with an eye to that, he had been steady and uni-
form in his counsels, and acted in consistence with himself.
But while Abner serves his own lusts, God, by him, serves
his own purposes; makes even his wrath and revenge to
praise him, and ordains strength to David by it. Lastly, See
how Ish-bosheth was thunder-struck by Abner's insolence ;
he could not answer him again, v. 11. If Ish-bosheth had had
the spirit of a man, especially of a great prince, he might
have answered him, that his merits were the aggravation of
his crimes; that he would not be served by so bad a man, and
doubted not but to do well enough without him. But he was
the best interest in the people's affections.”
conscious to himself of his own weakness, and therefore said
not a word, lest he should make bad worse. His heart fail-
ed him, and he now became, as David had foretold concern-
ing his enemies, like a bowing wall, and a tottering fence,
Ps. lxii. 3. e
II. Abner treats with David. We must suppose that he
began to grow weary of Ish-bosheth’s cause, and sought ar
opportunity to desert it ; or else, however he might threater
Ish-bosheth with it, for the quashing of the charge against
himself, he would not have made good his angry words so
soon as he did, v. 12. He sent messengers to David, to tell him
that he was at his service. “Whose is the land 2 Is it not
thine ! For thou hast the best title to the government, and
Note, God can
find out ways to make those serviceable to the kingdoms of
Christ, who yet have no sincere affection for it, and who have
vigorously set themselves against it. Enemies are sometimes.
made a footstool, not only to be trodden upon, but to ascend .
by. The earth helped the woman.
III. David enters into a treaty with Abner, but upon con-
dition that he procure him the restitution of Michal his wife,
v. 13. Hereby, 1. David showed the sincerity of his conjugal
affection to his first and most rightful wife ; neither her mar-
rying another, nor his, had alienated him from her; many
waters could not quench that love. 2. He testified his respect
to the house of Saul ; so far was he from trampling upon it,
now that it was fallen, that, even in his elevation, he valued
himself not a little on his relation to it. He cannot be pleased
with the honours of the throne, unless he have Michal, Saul's
daughter, to share with him in them ; so far was he from bear-
ing any malice to the family of his enemy. Abner sent him
word, that he must apply himself to Ish-bosheth, which he
did, (v. 14.) pleading, that he had purchased her at a dear
rate, and she was wrongfully taken from him. Ish-bosheth
durst not deny his demand, now that he had not Abner to:
stand by him, but took her from Phaltiel, to whom Saul had
married her, (v. 15.) and Abner conducted her to David, not
doubting, but that then he should be doubly welcome, when
he brought him a wife in one hand, and a crown in the other.
Her latter husband was loth to part with her, and followed
her weeping ; (v. 16.) but there was no remedy, he must
thank himself; for when he took her, he knew that another
had a right to her. Usurpers must expect to resign. Let no
man therefore set his heart on that which he is not entitled
to. If any disagreement has separated husband and wife, as
they expect the blessing of God, let them be reconciled, and
come together again; let all former quarrels be forgotten, and
let them live together in love, according to God’s holy ordi-
Ilal Il CeS.
IV. Abner uses his interest with the elders of Israel, to
bring them over to David ; knowing, that which ever way
they went, the common people would follow of course. Now
that it serves his own turn, he can plead in David’s behalf,
that he was, 1. Israel’s choice ; (v. 17.) “Ye sought for him
in times past to be king over you ; when he had signalized him-
self in so many engagements with the Philistines, and done
you so much good service; no man can pretend to greater per-
sonal merit than David, nor to less than Ish-bosheth : you,
have tried them both, Detwr digniori–Give the crown to him
that best deserves it. Let David be your king.” 2. God’s
choice; (v. 18.) The Lord hath spoken of David. Compare
v. 9. “When God appointed Samuel to anoint him, he did,
in effect, promise, that by his hand he would save Israel; for,
for that end he was made king. God having promised, by
David’s hand, to save Israel, it is both your duty, in compli-
ance with God’s will, and your interest, in order to your vic-
tories over your enemies, to submit to him ; and it is the
greatest folly in the world to oppose him.” Who would have
expected such reasonings as these out of Abner's mouth 3
But thus God will make the enemies of his people to know,
and own, that he has loved them, Rev. iii. 9. He particularly
applied himself to the men of Benjamin, those of his own
tribe, on whom he had the greatest influence, and whom he
had drawn in to appear for the house of Saul ; he was the
man that had deceived them, and therefore he was concerned
to undeceive them. Thus the multitude are as they are
managed.
W. David concludes the treaty with Abner; and he did
wisely and well therein; for, whatever induced Abner to it,
it was a good work to put an end to the war, and to settle the
Lord’s anointed on the throne ; and it was as lawful for David,
to make use of his agency, as it is for a poor man to receive.
an alms from a Pharisee, who gives it in pride and hypocrisy.
Abner reported to David the sense of the people, and the suc-
cess of his communications with them, v. 19. He came now,
783 -
BºFoEE CHRIST, 1048.
Abner slain by Joab.
II. SAMUEL, III.
*—
not, as at first, privately, but with a retinue of twenty, men,
and David entertained them with a feast, (v. 20.) in token of
reconciliation and joy, and as a pledge of the agreement.
between them : it was a feast upon a covenant, like that,
Gen. xxvi. 30, . If thine enemy hunger, feed him ; but if he
submit, feast him. Abner, pleased with his entertainment,
the prevention of his fall with Saul’s house, (which would
have been inevitable, if he had not taken this course, ) and
much more with the prospect he had of preferment under
David, undertakes, in a little time, to perfect the revolution,
and to bring all Israel into obedience to David, v. 21. He
tells David he shall reign over all that his heart desired. He
knew David’s elevation took place from God’s appointment,
yet he insinuates that it sprang from his own ambition and
desire of rule; thus (as bad men often do) he measured that
good man by himself. However, David and he parted very
good friends, and the affair between them was well settled.
Thus it behoves all, who fear God and keep his command-
ments, to avoid strife, even with the wicked ; to live at peace
with all men, and to show the world that they are children of
the light. - -
22. And, behold, the servants of David and Joab
came from pursuing a troop, and brought in a great
spoil with them : (but Abner was not with David in
Hebron ; for he had sent him away, and he was gone
in peace.) 23 When Joab and all the host that was
with him were come, they took Joab, saying, Abner
the son of Ner came to the king, and he hath sent
him away, and he is gone in peace: 24 Then Joab
came to the king, and said, What hast thou done 2
Behold, Abner came unto thee; why is it that thou
hast sent him away, and he is quite gone; 25 Thou
Knowest Abner the son of Ner, that he came to de-
ceive thee, and to know thy going out, and thy coming
in, and to know all that thou doest. 26 And when
Joab was come out from David, he sent messengers
after Abner, which brought him again from the well
of Sirah : but David knew it not. 27 And when
Abner was returned to Hebron, Joab took him aside
in the gate to speak with him quietly, and smote him
there under the fifth rib, that he died, for the blood
of Asahel his brother. 28 And afterward when Da-
vid heard it, he said, I and my kingdom are guiltless
before the Lo RD for ever from the blood of Abner
the son of Ner: 29 Let it rest on the head of Joab,
and on all his father’s house ; and let there not fail
from the house of Joab one that hath an issue, or that
is a leper, or that leaneth on a staff, or that falleth on
the sword, or that lacketh bread. 30 So Joab and
Abishai his brother slew Abner, because he had slain
their brother Asahel at Gibeon in the battle. 31
And David said to Joab, and to all the people that
were with him, Rend your clothes, and gird you with
sackcloth, and mourn before Abner. And king Da-
vid himself followed the bier. 32 And they buried
Abner in Hebron: and the king lifted up his voice,
and wept at the grave of Abner; and all the people
wept. 33 And the king lamented over Abner, and
said, Died Abner as a fool dieth 2 34 Thy hands
were not bound, nor thy feet put into fetters; as a
man falleth before wicked men, so fellest thou. And
all the people wept again over him. 35 And when
all the people came to cause David to eat meat while
it was yet day, David sware, saying, So do God to
me, and more also, if I taste bread, or aught else,
till the sun be down. 36 And all the people took
notice of it, and it pleased them : as whatsoever the
king did, pleased all the people. 37 For all the
people, and all Israel, understood that day, that it
was not of the king to slay Abner the son of Ner.
38 And the king said unto his servants, Know ye
not that there is a prince and a great man fallen
this day in Israel ? 39 And I am this day weak,
though anoint, king ; and these men the sons
63
—f
of Zeruiah be too hard for me : the Lord shall
reward the doer of evil according to his wicked-
neSS. -
We have here an account of the murder of Abner by Joab,
and David’s deep resentment of it. .
I. Joab very insolently fell foul upon David for treating
with Abner. He happened to be abroad upon service, when
Abner was with David, pursuing a troop, either of the Phi-
listines, or of Saul’s party; but upon his return, was informed
that Abner was just gone, (v. 22, 23.) and that a great many
kind things had passed between David and him. He had all
the reason in the world to be satisfied of David's prudence,
and to acquiesce in the measures he took, knowing him to be
a wise and good man himself, and under a divine conduct in
all his affairs; and yet, as if he had the same sway in David’s
cause, that Abner had in Ish-bosheth’s, he chides David,
and reproaches him to his face, as impolitic ; (v. 24, 25.)
What hast thou done 7 As if David were accountable to him
for what he did : “Why hast thou sent him away, when thou
mightest have made him a prisoner He came as a spy, and
will certainly betray thee.” I know not whether to wonder
more, that Joab had impudence enough to give such an affront
to his prince, or that David had patience enough to take it.
He does, in effect, call David a fool, when he tells him he
knew Abner came to deceive him, and yet he trusted him. We
find no answer that Dawid gave him, not because he feared him,
as Ish-bosheth did Abner, (v. 11.) but because he despised him,
or because Joab had not so much good manners as to stay for
all alT1SWere
II. He very treacherously sent for Abner back, and, under
colour of a private conference with him, barbarously killed
him with his own hand. That he made use of David’s name,
under pretence of giving him some further instruction, is inti-
mated in that, but David knew it not, v. 26. Abner, designing
no harm, feared none, but very innocently returned to Hebron,
and when he found Joab waiting for him at the gate, turned
aside with him to speak with him privately, forgetting what
he himself had said, when he slew Asahel, How shall I hold up my
face to Joab thy brother ? (ch. ii. 22.) and there Joab mur-
dered him, (v. 27.) and it is intimated, (v. 30.) that Abishal
was privy to the design, and was aiding and abetting, and
would have come in to his brother’s assistance, if there
had been occasion ; he is therefore charged as an accessary ;
Joab and Abishai slew Abner ; though perhaps He only knew it,
who is privy to the thoughts and intents of men's hearts.
Now in this, 1. It is certain that the Lord was righteous.
Abner had maliciously, and against the convictions of his
conscience, opposed David ; he had now basely deserted Ish-
bosheth, and betrayed him, under pretence of regard to God
and Israel, but really from a principle of pride and revenge,
and impatience of control ; God will not therefore use so bad
a man, though David might, in so good a work, as the uniting
of Israel. Judgments are prepared for such scorners as Abner
was. But, 2. It is certain that Joab was unrighteous, and,
in what he did, Did wickedly. David was a man after God's
heart, but could not have those about him, no not in places of
the greatest trust, after his own heart. Many a good prince,
and a good master, has been forced to employ bad men. (1.)
Even the pretence for doing this was very unjust. Abner
had indeed slain his brother Asahel, and Joab and Abishai
pretended herein to be the avengers of his blood; (v. 27, 30.)
but Abner slew Asahel in an open war, wherein Abner indeed
had given the challenge, but Joab himself had accepted it,
and had slain many of Abner's friends ; he did it likewise in
his own defence, and not till he had given him fair warning,
(which he would not take,) and he did it with reluctancy ; but
Joab here shed the blood of war wm peace, 1 Kings ii. 5. (2.)
That which we have reason to think was at the bottom of
Joab's enmity to Abner, made it much worse, Joab was now
general of David’s forces; but if Abner should come into his
interest, he would possibly be preferred before him, being a
senior officer, and more experienced in the art of war. This
Joab was jealous of, and could better bear the guilt of blood,
than the thoughts of a rival. (3.) He did it treacherously,
and underpretence of speaking peaceably to him, Deut. xxvii.
24. Had he challenged him, he had done like a soldier ; but
to assassinate him, was done villanously, and like a coward.
His words were softer than oil, yet were they drawn swords,
Ps. lv. 21. Thus he basely slew Amasa, ch. xx. 9, 10... (4.)
The doing of it was a great affront and injury to David, who
was now in treaty with Abner, and Joab knew it. Abner was
now actually in his master’s service, so that, through his side.
he struck at David himself. (5.) It was a great aggravation
of the murder, that he did it in the gate, openly and avowedly,
BEFoEE Clinist, 1048.
Abner slain by Joab.
II. SAMUEL, II.
as one that was not ashamed, nor could blush. The gate was .
the place of judgment and the place of concourse; so that he
did it in defiance of justice, both the just sentence of the ma-
gistrates, and the just resentments of the crowd; as one that t
neither feared God, nor regarded man, but thought himself
- º: all control : and Hebron was a Levites’ city, and a city
of refuge. -
III. TXavid laid at deeply to heart, and many ways express-
•ed his detestation of this execrable villany. * *
1. He washed his hands from the guilt of Abner's blood.
Lest any should suspect that Joab had some secret intimation
from David to do as he did, (and the rather, because he went
so long unpunished,) he here solemnly appeals to God con-
cerning his innocency; I and my kingdom are guiltless (and
my kingdom is so, because I am so) before the Lond for ever,
v. 28. It is a comfort to be able to say, when any bad thing
is done, that we had no hand in it; We have not shed this
blood, Deut. xxi. 7. However we may be censured or suspect- ;
ed, our hearts shall not reproach us. *
2. He entailed the curse for it upon Joab and his family; :
(v. 29.) “Let it rest on the head of Joab ; let the blood cry
against him, and let divine vengeance follow him. Let the
iniquity be visited upon his children, and children’s children,
in some hereditary disease or other.” The longer the punish-
ment is delayed, the longer let it last when it does come. Let .
his posterity be stigmatized, blemished with an issue, or a
leprosy, which will shut them out from society; let them be
beggars, or cripples, or come to some untimely end, that it
may be said, “Here is one of Joab’s race.” This intimates
that the guilt of blood brings a curse upon families; if men
do not avenge it, God will, and will lay up the iniquity for
the children. But, methinks, a resolute punishment of the
murderer himself would better have become David, than
this passionate imprecation of God's judgments upon his
posterity.
3. He called upon all about him, even Joab himself, to la-
ment the death of Abner; (v. 31.) Rend your clothes, and
7mourn before Abner; that is, before the hearse of Abner, as
Abraham is said to mourn before his dead ; (Gen. xxiii. 2, 3.)
and he gives a reason why they should attend his funeral with
sincere and solemn mourning, (v. 38.) because there is a
prince and a great man fallen this day in Israel. His alliance
to Saul, his place as general, his interest, and the great ser-
vices he had formerly done, were enough to denominate him a
prince and a great man. When he could not call him a saint
and a good man, he said nothing of that. but what was true he
gave him the praise of, though he had been his enemy, that he
was a prince and a great man ; such a man fallen in Israel,
and fallen this day, just when he was doing the best deed he
ever, did in his life; this day, when he was likely to be so
serviceable to the public peace and welfare, and could so ill
be spared.
(1.) Let them all lament it. The humbling change death
puts all men under, is to be lamented, especially as affecting
princes and great men. Alas, alas, (alluding to Rev. xviii.
10.) how mean, how little, are they made by death, who made
themselves the terror of the mighty in the land of the living !
But we are especially obliged to lament the fall of useful
men in the midst of their usefulness, and when there is most
need of them. A public loss must be every man’s grief, for
every man shares in it. Thus David took care that honour
º be done to the memory of a man of merit, to animate
Others. - -
(2.) Let Joab, in a particular manner, lament it, which he
has less at heart, but more reason to do, than any of them. If
he could be brought to do it sincerely, it would be an expres-
Sion of repentance for his sin in slaying him. If he did it in
show only, as it is likely he did, yet it was a sort of penance
imposed upon him, and a present commutation of the punish-
ment. If he do not as yet expiate the murder with his blood,
let him do something towards it with tears. This, perhaps,
Joab submitted to with no great reluctancy, now he had gained
his point. Now that he is on the bier, no matter in what pomp
he lies. Sit divus, modo non sit vivus—Let him be canonized,
so that he be but killed. -
4. David himself followed the corpse as chief mourner, and
made a funeral oration at the grave. He attended the bier,
(v. 31.) and wept at the grave, v. 32. Though Abner had been
his enemy, and might possibly have proved no fast friend, yet,
because he had been a man of bravery in the field, and might
have done service in the public counsels at this critical junc-
ture, all former quarrels are forgotten, and David is the true
mourner for his fall. What he said over the grave, fetched
fresh floods of tears from the eyes of all that were present,
;
when they thought they had already paid the debt in full, v.
Wol. I. 5 H
33, 34. Died Abner as a fool dieth 2 (1.) He speaks as one.
vexed that Abner was fooled out of his life; that so great a
man as he, so famed for conduct and courage, should be im-
posed upon by a colour of friendship, slain by surprise, and
so died as a fool dies. The wisest and stoutest of men have
no fence against treachery. To see Abner, who thought him-
self the main hinge on whicn the great affairs of Israel turned,
so considerable as, himself, to be able to turn the scale of a
trembling government, his head full of great projects, and great
prospects, to see him made a fool of by a base rival, and fall-
ing, on a sudden, a sacrifice to his ambition and jealousy—
this stains the pride of all glory, and would put one out of con-
ceit with worldly grandeur; Put not your-trust in princes, Ps.
cxlvi. 3, 4. And let us therefore make that sure, which we
cannot be fooled out of. A man may have his life, and all that
is dear to him, taken from him, and not be able to prevent it
with all his wisdom, care, and integrity ; but there is that
which no thief can breakthrough to steal. See here how much
iſ more we are beholden to God’s providence, than to our own
prudence, for the continuance of our lives and comforts. Were
it not for the hold God has of the consciences of bad men, how
soon would the weak and innocent become an easy prey to the
strong and merciless, and the wisest die as fools | Or, (2.)
He speaks as one maintaining that Abner did not fool himself
out of his life. “Died Abner as a fool dies? No, he did not,
not as a criminal, a traitor or felon, that forfeits his life into
the hands of public justice; his hands were not pinioned, or
his feet fettered, as those of a malefactor's are. Abner falls
not before just men, by a judicial sentence, but as a man, an
innocent man, falleth before wicked men, thieves and robbers, so
fellest thou.” Died Abner as Nabal died ? So the Seventy read
it. Nabal died as he lived, like himself, like a sot ; but Abner's
fate was such as might have been the fate of the wisest and
best man in the world. Abner did not throw away his life as
| Asahel did, who wilfully ran upon the spear, after fair warn-
ing, but he was struck by surprise. Note, It is a sad thing to
die like a fool, as they do, that any way shorten their own
days, and much more they that make no provision for another
world. - -
5. He fasted all that day, and would by no means be per-
suaded to eat any thing till night, v. 35. It was then the cus-
tom of great mourners, to refrain for the time from bodily re-
freshments, as ch. i. 12. 1 Sam. xxxi. 13. How incongruous
is it then to turn the house of mourning into a house of feast-
ing ! The respect which Dawid paid to Abner, was very pleas-
ing to the people, and satisfied them that he was not, in the
least, accessary to the murder; (v. 36, 37.) he was solicitous
to avoid the suspicion, lest Joab's villany should have made
him odious, as that of Simeon and Levi did Jacob, Gen. xxxiv.
30. On this occasion it is said, Whatever the king did pleased all
the people. Which bespeaks, (1.) His good affection to them ;
he studied to please them in every thing, and carefully avoided
what might be disobliging. (2.) Their good opinion of him ;
they thought every thing he did, well done; such a mutual
willingness to please, and easiness to be pleased, will make
every relation comfortable. -
6. He bewailed it that he could not, with safety, do justice
on the murderers, v. 39. He was weak, his kingdom newly
planted, and a little shake would overthrow it; Joab’s family
had a great interest, were bold and daring, and to make them
his enemies now might be of bad consequence. These sons of
Zeruiah were too hard for him, too big for the law to take hold
of; and therefore, though by man, by the magistrate, the blood
of a murderer should be shed, (Gen. ix. 6.) David bears the
sword in vain, and contents himself, as a private person, to
leave them to the judgment of God ; The Lord shall reward
the doer of evil according to his wickedness. Now this is a
diminution, (1.) To David's greatness ; he is anointed king,
and yet is kept in awe by his own subjects, and some of them
are too hard for him. Who would be fond of power, when a
man may have the name of it, and must be accountable for it,
and yet be hampered in the use of it? (2.) To David’s good-
ness; he ought to have done his duty, and trusted. God with
the issue. Fiat justitia, ruat colum–Let justice be done, though
the heavens should fall asunder. If the law had had its course
against Joab, perhaps the murder of Ish-bosheth, Amnon, and
others, had been prevented. It was carnal policy and cruel.
pity that spared Joab. Righteousness supports the throne,
and will never shake it.
Yet it was only a reprieve that Da-
vid gave to Joab ; on his death-bed, he left it to Solomon,
(who could the better wield the sword of justice, because he
had no occasion to draw the sword of war) to avenge the
blood of Abner. Evil pursues sinners, and will overtake.
them at last. David preferred Abner's son Jaasiel, 1 Chrone
xxvii. 21. - .* * - + - - . - . . . .
- 785
*.*.*.* r * ~ *.*: &
BEFoEE CHRIST, 1048.
The death of Ish-bosheth.
II. SAMUEL, IV.
oned to Benjamin :
came lame.
'In OOIn :
the house, as though they would have fetched wheat;
*—
CHAP. IV.
JP'hen Abner was slain, David was at a loss for a friend to perfect the re-
duction of those tribes that were yet in Ish-bosheth’s interest; which way
to adopt for the accomplishment of it, he could not tell ; but here Pro-
vidence brings it about by the reihoval of Ish-bosheth. I. Two of his
own servants slew him, and brought his head to David, v. 1–8. II.
IPatid, instead of rewarding them, put them to death for what they had
done, v. 9–12.
l NTD when Saul’s son heard that Abner was
- - dead in Hebron, his hands were feeble, and
all the Israelites were troubled. 2 And Saul’s son
had two men that were captains of bands; the name
of the one was Baanah, and the name of the other
Rechab, the sons of Rimmon a Beerothite, of the
children of Benjamin : (for Beeroth also was reck-
3 And the Beerothites fled to
Gittaim, and were sojourners there until this day.)
4 And, Jonathan, Saul’s son, had a son that was
lame of his feet. He was five years old when the
tidings came of Saul and Jonathan out of Jezreel,
and his nurse took him up, and fled : and it came to
pass, as she made haste to flee, that he fell, and be-
And his name was Mephibosheth. 5
And the sons of Rimmon, the Beerothite, Rechab
and Baanah, went, and came about the heat of the
day to the house of Ish-bosheth, who lay on a bed at
6 And they came thither into the midst of
and they smote him under the fifth rib ; and Rechab
and Baanah his brother escaped. 7 For when they
came into the house, he lay on his bed in his bed-
chamber : and they smote him, and slew him, and
beheaded him, and took his head, and gat them
away through the plain all night. 8 And they
brought the head of Ish-bosheth unto David to
Hebron, and said to the king, Behold the head of
Ish-bosheth, the son of Saul thine enemy, which
sought thy life ; and the Lord hath avenged my
lord the king this day of Saul, and of his seed.
Here 'is, I. The weakness of Saul’s house; still it grew
weaker and weaker. l. As for Ish-bosheth, who was in pos-
session of the throne, his hands were feeble ; (v. 1.) all the
strength they ever had, was from Abner’s support, and now
that he was dead, he had no spirit left in him. Though Abner
had, in a passion, deserted his interest, yet he hoped, by his
means, to have made good terms with David ; but now even
that hope fails him, and he sees himself forsaken by his
friends, and at the mercy of his enemies. All the Israelites
that adhered to him, were troubled, and at a loss what to do,
whether to proceed in their treaty with David or no. 2. As
for Mephibosheth, who, in the right of his father Jonathan,
had a prior title, his feet were lame, and he was unfit for any
service, v. 4. He was but five years old when his father and
grandfather were killed ; his nurse, hearing of the Philistines’
victory, was apprehensive that, in pursuit of it, they would
immediately send a party to Saul’s house, to cut off all that
pertained to it, and would especially aim at her young master,
who was now next heir to the crown. Under the apprehen-
sion of this, she fled with the child in her arms, to secure it
either in some secret place where he could not be found, or in
Some strange place where he could not be come at ; and, mak-
ing more haste than good speed, she fell with the child, and
by the fall some bone was broken or put out, and not well set,
So that he was lame of it as long as he lived, and unfit either
for court or camp. See what sad accidents children are liable
to in their infancy, the effect of which may be felt by them,
to their great uneasiness, all their days: even the children of
servation of our limbs and senses to us, through the many
princes and great men, the children of good men, for such a
one Jonathan was, children that are well tended, and have
nurses of their own to take care of them, yet are not always
safe. What reason have we to be thankful to God for the pre-
perils of the weak and helpless state of infancy, and to own
his goodness in giving his angels a charge concerning us, to
bear us up in their arms, out of which there is no danger of
falling, Ps. 'Xci. 12. .
II. The murder of Saul’s son : we are here told,
...]. Who were the murderers, Baanah and Rechab, v. 2, 3.
i’ºey were own brothers, as Simeon and Levi, and partners in
Iniquity. They were, or had been, Ish-bosheth’s own servants,
employed under him ; so much the more base and treacherous
was it in them to do him a mischief. They were Benjamites,
of his own tribe. They were of the city of Beeroth ; for some
reason which we cannot now account for, care is here taken to
let us know (in a parenthesis) that the city belonged to the lot
of Benjamin; (so we find, Josh. xviii. 25.) but that the inha-
bitants, upon some occasion or other, perhaps upon the death
of Saul, retired to Gittaim, another city which lay not far of
in the same tribe, but was better fortified by nature, being
situate (if we may depend upon Mr. Fuller’s map), between
the two rocks Bozez and Seneh; there the Beerothites were
when this was written, and, probably, took root there, and
never returned to Beeroth again, which made Beeroth, that
had been one of the cities of the Gibeonites, (Josh. ix. 17.) to
be forgotten, and Gittaim to be famous long after, as we find,
Neh. xi. 33. - -
2. How the murder was committed, v. 5–7. See here, (1.)
The slothfulness of Ish-bosheth. He lay upon his bed at
noon ; it does not appear that the country was at any time of
the year so hot, as to oblige the inhabitants to retire at noon,
as we are told they do in Spain in the heat of summer : but
Ish-bosheth was a sluggish man, loved his ease, and hated
business: and when he should have been, at this critical
juncture, at the head of his forces in the field, or at the head
of his counsels in a treaty with David, he was lying upon his
bed, and sleeping, for his hands were feeble, (v. 1.) and so
were his head and heart. When those difficulties dispirit us,
which should rather invigorate us, and sharpen our en-
deavours, we betray both our crowns and lives. Love not sleep,
lest thou come to poverty and ruin. The idle soul is an easy
prey to the destroyer. (2.) The treachery of Baanah and
Rechab. They came into the house, under pretence of fetch-
ing wheat for the victualling of their regiments; and such
was the plainness of those times, that the king’s corn-chamber,
and his bed-chamber, lay near together, which gave them an
opportunity, when they were fetching wheat, to murder him
as he lay on the bed. We know not when and where death
will meet us : when we lie down to sleep, we are not sure
but that we may sleep the sleep of death before we awake ; nor
do we know from what unsuspected hand a stroke may come.
Ish-bosheth’s own men, who should have protected his life,
took it away.
3. The murderers’ triumph in what they had done. As i.
they had performed some very glorious action, and the doing
of it for David’s advantage was enough not only to justify it,
but to sanctify it, they make a present of Ish-bosheth's head
to David; (v. 8.) Behold the head of thine enemy ; than which
they thought nothing could be more acceptable to him : yea,
and they make themselves instruments of God’s justice,
ministers to bear his sword, though they had no commission ;
The Lord hath avenged thee this day of Saul, and of his seed. Not
that they had any regard either to God, or David's honour ;
they aimed at nothing but to make their own fortunes, (as we
say,) and to get preferment in David’s court; but, to in-
gratiate themselves with him, they pretend a concern for his
life, a conviction of his title, and a zealous desire to see him
in full possession of the throne. Jehu pretended zeal for the
Lord of hosts, when an ambition to set up himself and his
own family was the spring of his actions. 4.
9 And David answered Rechab, and Baanah his
brother, the sons of Rimmon the Beerothite, and
said unto them, As the LORD liveth, who hath re-
deemed my soul out of all adversity, 10 When one
told me, saying, Behold, Saul is dead, (thinking to
have brought good tidings,) I took hold of him, and
slew him in Ziklag, who thought that I would have
given him a reward for his tidings: 11 How much
more, when wicked meh have slain a righteous per-
son in his own house upon his bed ? shall I not
therefore now require his blood of your hand, and
take you away from the earth ? 12 And David
commanded his young men, and they slew them, and
cut off their hands and their feet, and hanged them
up over the pool in Hebron. But they took the head
of Ish-bosheth, and buried it in the sepulchre of
Abner in Hebron.
We have here justice done upon the murderers of Ish-
bosheth. I. Sentence past upon them. There needed nç
evidence, their own tongues witnessed against them, and
786
BEFORE CHRIST, 1048.
II. SAMUEL, W. David anointed King of Israel.
*—
were so far from denying the fact, that they gloried in it;
David therefore shows them the heinousness of the crime,
and that blood called for blood from his hand, who was now
the chief magistrate, and was, by office, the avenger of blood.
And, perhaps, he was the more vigorous in the prosecution,
because, for reasons of state, he had spared Joab. “Shall I
<not require the blood of the slain at the hand of the slayers, and
since they cannot make restitution, take theirs instead of it !”
‘Observe, 1. How he aggravates the crime, v. 11. Ish-bosheth
was a righteous person ; he had done them no wrong, nor de-
signed them any. As to himself, David was satisfied that
what opposition he gave him, was not from malice, but mis-
take, from an idea he had of his own title to the crown, and
the influence of others upon him, who urged him to put in for
it. Note, Charity teaches us to make the best, not only of
our friends, but of our enemies, and to think those may be
righteous persons, who yet, in some instances, do us wrong.
iſ must not presently judge a man a bad man, because I think
him so to me. David owns Ish-bosheth an honest man,
though he had created him a deal of trouble unjustly. The
manner of it much aggravated the crime. To slay him in his own
house, which should have been his castle, and upon his bed,
when he was in no capacity of making any opposition ; this is
treacherous and barbarous, and all that is base, and that which
every man's heart will rise with indignation at the thought of,
that is not perfectly lost to all honour and humanity. Assas-
sinating is confessedly the most odious and villanous way of
murdering. Cursed is he that smiteth his neighbour secretly.
2. He quotes a precedent ; (v. 10.) he had put him to death,
who had brought him the tidings of the death of Saul, because
he thought it would be good tidings to David. Nothing is here
said of that Amalekite’s helping Saul to kill himself, only of
his bringing the tidings of it: by which it should seem that
the story he told, was, upon inquiry, found to be false, and
that he lied against his own head. “Now,” (says David,)
“ did I treat him as a criminal, and not a favourite,” (as he
expected,) “who brought me Saul’s crown, and shall they be
held guiltless, that bring me Ish-bosheth’s head 3’ 3. He
ratifies the sentence with an oath ; (v. 9.) As the Lord liveth,
who hath redeemed my soul out of all adversity. He expresses
himself thus resolutely, to prevent the making of any interces-
Sion for the criminals by those about him : and thus piously, to
intimate that his dependence was upon God for the putting of
him in possession of the promised throne, and that he would
not be beholden to any man to help him to it, by any indirect
or unlawful practices. God had redeemed him from all ad-
versity hitherto, helped him over many a difficulty, and
through many a danger, and therefore he would depend upon
him to crown and complete his own work. He speaks of his
redemption from all adversity, as a thing done, though he had
Imany a storm yet before him, because he knew that he who
had delivered, would deliver. Hereupon, he signs a warrant
for the execution of these men, v. 12. This may seem severe,
when they intended him a kindness in what they did ; but,
# He would thus show his detestation of the villany. When
he heard that the Lord smote Nabal, he gave thanks, (1 Sam.
xxv. 38, 39.) for he is the God to whom vengeance belongeth ;
but if wicked men smite Ish-bosheth, they deserve to die, for
taking God’s work out of his hand. (2.) He would thus show
his resentment of the great affront they put upon him, in ex-
Joecting that he should patronize and reward it; they could
$çarcely have done him a greater injury, than thus to think
him altogether such a one as themselves: one that cared not
what blood he waded through to the crown.
II: Execution done. The murderers were put to death ac-
cording to law, and their hands and feet were hung up ; not
their whole bodies, the law forbade that, but only their hands
and feet, in terrorem—to frighten others, and to be monuments
of David’s justice, to make that to be taken notice of, which
would recommend him to the esteem of the people, as a man
fit to rule, and that aimed not at his own preferment, nor had
any enmity to the house of Saul, but only, and sincerely, de-
signed the public welfare. But what a confusion was this to
.the two murderers | What a horrid disappointment! And
such they will meet with, who think to serve the interests of
the Son of David by any immoral practices, by war and per-
secution, fraud and rapine ; who, under colour of religion,
murder princes, break solemn contracts, lay countries waste,
hate their brethren, and cast them out, and say, Let the Lord be
glorified; kill them, and thunk they do God good service. However
men may canonize such methods of serving the church and the
catholic cause, Christ will let them know, another day, that
christianity was not intended to destroy humanity; and they,
who thus think to merit heaven, shall not escape the damna.
tion of hell.
CHAP. V. *
Płow far Abner's deserting the house of Saul, his murder, and the murder
of Ish-bosheth, might contribute to the perſecting of the revolution, and
the establishing of David king over all Israel, does not appear ; but, it
should seem, that happy change followed presently thereupon, whicſ, in
this chapter we have an account of... Here is, Z. JDavid anointed king
by all the tribes, v. 1–5. II. Making himself master of the strong-hold
of Zion, v. 6—10. , III. Building himself a house, and strengthening
himself in his kingdom, v. II, 12. IP. His children that were borr
after illis, v. 13—ió. P. His victories over the Philistines, v. 17–25.
1. HEN came all the tribes of Israel to Davic
unto Hebron, and Spake, saying, Behold, we
are thy bone and thy flesh. 2 Also in time past,
when Saul was king over us, thou wast he that led- .
dest out and broughtest in Israel : and the Lo RI)
said to thee, Thou shalt feed my people Israel, and
thou shalt be a captain over Israel. 3 So all the
elders of Israel came to the king to Hebron; and
king David made a league with them in Hebron be-
fore the Lo Ro: and they anointed David king over
Israel. 4 David was thirty years old when he be-
gan to reign, and he reigned forty years. , 5 In
Hebron he reigned over Judah seven years and six
months: and in Jerusalem he reigned thirty and
three years over all Israel and Judah. ...
Here is, I. The humble address of all the tribes to David,
beseeching him to take upon him the government, (for they
were now as sheep having no shepherd,) and owning him for
their king. Though David might by no means approve the
murder of Ish-bosheth, yet he might improve the advantages
he gained thereby, and accept the applications made to him
thereupon. Judah had submitted to David as their king,
above seven years ago, and their ease and happiness, under
his administration, encouraged the rest of the tribes to make
their court to him. What numbers came from each tribe,
with what zeal and sincerity they came, and how they were
entertained for three days at Hebron, when they were all ot
one heart to make David king, we have a full account, l
Chron. xii. 23–40. Here we have only the heads of their ad-
dress, containing the grounds they went upon in making Da-
vid king. 1. Their relation to him was some inducement.
“We are thy bone, and thy flesh., v. 1. Not only thou art our
bone, and our flesh, not a stranger, unqualified by the law to be
king, (Deut. xvii. 15.) but we are thine;” that is, “we know
that thou considerest us thy bone and flesh, and hast a tender
concern for us, as a man has for his own body, which Saul and
his house had not. We are thy bone and thy flesh, and there-
fore thou wilt be as glad as we shall be, to put an end to this
long civil war; and thou wilt take pity on us, protect us, and
do thine utmost for our welfare.” Those who take Christ for
their King, may thus plead with him, “...We are thy bone and
thy flesh; thou hast made thyself in all things like unto thy
brethren, (Heb. ii. 17.) therefore be thou our Ruler, and let
this ruin be under thy hand,” Isa. iii. 6. 2. His former good
services to the public were a further inducement; (v. 2.)
“When Saul was king, he was but the cipher, thou wast the
figure, thow west he that leddest out Israel to battle, and brought-
est them in in triumph; and therefore who so fit now to fill the
vacant throne º’” He that is faithful in a little deserves to be
intrusted with more. Former good offices dome for us should
be gratefully remembered by us, when there is occasion, 3.
The divine appointment was the greatest inducement of all.
The Lord said, Thow shalt feed my people Israel ; that is, thou
shalt rule them ; for princes are to feed their people as shep-
herds, in every thing consulting the subjects’ benefit; feeding
them, and not fleecing them. “And thou shalt be not only a
king to govern in peace, but a captain to preside in war, and
be exposed to all the toils and perils of the camp.” Since God
has said so, now at length, when need drives them to it, they
are persuaded to say so too. & -
II. The public and solemn inauguration of David, v. 3. A
convention of the states was called, all the elders of Israel
came to him ; the contract was settled, the pacta convento-
covenants sworn to, and subscribed on both sides ; he obliged
himself to protect them as their judge in peace, and captain
in war; and they obliged themselves to obey him ; he made a
league with them, to which God was a Witness ; it was before
the Lord. Hereupon he was, the third time, anointed, king,
His advances were gradual, that his faith might be tried, and
that he might gain experience. And thus his kingdom typi-
fied that of the Messiah, which was to come to its height by
degrees; for we see not yet all things put under him, (Heb. ii.
8.) but we shall see it, 1 Cor. xv. 25. 787
BEFORE: CHRIST, 1047.
The greatness of David.
II. SAMUEL. V.
—x
III. A general account of his reign and age. He was thirty
years old when he began to reign, upon the death of Saul, v.
4. At that age, the Levites were at first appointed to begin
their ministration, Numb. iv. 3. About that age, the Son of
David entered upon his public ministry, Luke iii. 23. Then
men come to their full maturity of strength and judgment.
He reigned, in all, forty years and six months; of which,
seven years and a half in Hebron, and thirty-three years in
Jerusalem, v. 5. , Hebron had been famous ; (Josh. xiv. 15.)
it was a priests’ city, but Jerusalem was to be more so, and to
be the holy city. Great kings affected to raise cities of their
own, (Gen. x. 11; xxxvi. 32—35.) David did so, and Jeru-
salem was it ; the city of David. It is a name famous to the
. the Bible, (Rev. xxi.) where we read of a new Jeru-
Salerſ).
6 And the king and his men went to Jerusalem
unto the Jebusites, the inhabitants of the land;
which spake unto David, saying, Except thou take
away the blind and the lame, thou shalt not come
in hither : thinking, David cannot come in hither.
7 Nevertheless, David took the strong hold of
Zion : the same is the city of David. 8 And David
said on that day, Whosoever getteth up to the
gutter, and smiteth the Jebusites, and the lame
and the blind, that are hated of David’s soul, he
shall be chief and captain ; wherefore they said, The
blind and the lame shall not come into the house.
9 So David dwelt in the fort, and called it the
city of David : and David built round about, from
10 And David went on, and
Millo and inward.
grew great ; and the Lo RD God of hosts was with
him.
If Salem, the place which Melchizedek was king of, was
Jerusalem, (as seems probable from Ps. lxxvi. 2.) it was fa-
mous in Abraham's time ; Joshua, in his time, found it the
chief city of the south part of Canaan, Josh. x. 1–3. It fell
to Benjamin's lot, (Josh. xviii. 28.) but joined close to Ju-
dah’s, Josh. xv. 8. The children of Judah had taken it,
(Judg. i. 8.) but the children of Benjamin suffered the Jebu-
sites to dwell among them, (Judg. i. 21.) and they grew so
upon them, that it became a city of Jebusites, Judg. xix. 11.
Now the very first exploit David did, after he was anointed
king over all Israel, was, to gain Jerusalem out of the hand .
of the Jebusites, which, because it belonged to Benjamin, he
could not well attempt, till that tribe, which long adhered to
Saul's house, (1 Chron. xii. 29.) submitted to him. Here we
have, -
I. The Jebusites’ defiance of David, and his forces.
said, Except thou take away the blind and lame, thou shalt not
come in hither, v. 6. They sent David this provoking message,
because, as it is said afterward, on another occasion, they
could not believe that ever an enemy should enter into the gates
of Jerusalem, Lam. iv. 12. They confided, either, 1. In the
protection of their gods; which David, in contempt, had call-
ed the blind and the lame, for they have eyes and see mot, feet
and walk not ; “But,” say they, “these are the guardians of
our city, and except thou take those away, (which thou canst
never do, ) thou wilt not come in thither.”
g Some think they
were constellated images of brass, set up in the recess of the
fort, and intrusted with the custody of the place. . They call
their idols their Mauzzim, or strong holds, (Dan. xi. 38.) and
as such relied on them; the name of the
tower, and his arm is strong, his eyes piercing.
ord is owr strong
Or, 2. In the .
strength of their fortifications, which they thought were made :
so impregnable by nature or art, or both, that the blind and
the lame were sufficient to defend them against the most pow-
erful assailant.
The strong hold of Zion they especially de-
pended on, as that which could not be forced. Probably,
they set blind and lame people, invalids or maimed soldiers,
to make their appearance upon the walls, in scorn of David
and his men, judging them an equal match for him. Though
there remain but wounded men among them, yet they should
serve to, beat back the besiegers, Compare Jer. xxxvii. 10.
Note, The enemies of God’s people are often very confident of
t
\
t
}
i
\
their own strength, and most secure when their day to fall
draws migh. -
II, David's success against the Jebusites. Their pride and
Insolence, instead of daunting him, animated him, and when
he made a general assault, he gave this order to his men,
ditch, or gutter, the lame and the blind, which are set upon the
- T88 -
| sons; and they built David an house.
wall to affront us and our God.” It is probable they had
spoken blasphemous things, and were therefore hated of Da-
vid’s soul. Thus v. 8. may be read; we fetch our reading of
it from 1 Chron. xi. 6. which speaks only of smiting the Jebu-
sites, but nothing of the blind and the lame. The Jebusites.
had said, that if these images of theirs did not protect them,
the blind and the lame should not come into the house, that is,
they would never again trust their palladium, (so Mr. Gregory
understands it,) nor pay the respect they had paid to their
images; and David, having gained the fort, said so too, that
these images, which could not protect their worshippers,
should never have any place there more. -
III. His fixing his royal seat in Zion ; he himself dwelt in
the fort, (the strength whereof, which had given him opposi-
tion, and was a terror to him, now contributed to his safety,
and he built houses round about for his attendants and guards,
(v. 9.) from Millo (the town-hall, or state-house) and inward.
He proceeded and prospered in all he set his hand to ; grew
great in honour, strength, and wealth ; more and more ho-
nourable in the eyes of his subjects, and formidable in the
eyes of his enemies; for the Lord God of hosts was with him.
God has all creatures at his command, makes what use he
pleases of them, and serves his own purposes by them ; and
he was with him, to direct, preserve, and prosper him : those
that have the Lord of hosts for them, need not fear what hosts
of men or devils can do against them. Those who grow great,
must ascribe it to the presence of God with them, and give
him the glory of it. The church is called Zion, and the city
of the living God; the Jebusites, Christ’s enemies, must first
be conquered and dispossessed, the blind and the lame taken
away, and then Christ divides the spoil, sets up his throne
there, and makes it his residence by the Spirit.
11 And Hiram king of Tyre sent messengers to
David, and cedar-trees, and carpenters, and ma–
12 And
David perceived that the LoRD had established him
king over Israel, and that he had exalted his king-
dom for his people Israel’s sake. 13 And David
took him more concubines and wives out of Jeru-
salem, after he was come from Hebron ; and there
were yet sons and daughters born to David. 14
And these be the names of those that were born un-
to him in Jerusalem ; Shammuah, and Shobab, and
Nathan, and Solomon, 15 Ibhar also, and Elishua,
and Nepheg, and Japhia, 16 And Elishama, and
Eliada, and Eliphalet. -
Here is, I. David’s house built, a royal palace, fit for the
| reception of the court he kept, and the homage that was made
They
to him, v. 11. The Jews were husbandmen and shepherds,
and did not much addict themselves either to merchandise or
manufactures; and therefore Hiram, king of Tyre, a wealthy
prince, when he sent to congratulate David on his accession.
to the throne, offered him workmen to build him a house:
David thankfully accepted the offer, and Hiram’s workmen.
built David a house to his mind. Many have excelled in arts
and sciences, who were strangers to the covenants of promise ;
yet David’s house was never the worse, nor the less fit to be
dedicated to God, for its being built by the sons of the
stranger : it is prophesied of the gospel-church, The sons of the
strangers shall build up thy wall, and their kings shall minister
wnto thee, Isa. lx. 10. . - -
II. David’s government rooted and built up, v. 12. 1. His
kingdom was established ; there was nothing to shake it, none
to disturb his possession, or question his title. He that made
him king established him, because he was to be a type of
Christ, with whom God’s hand should be established, and his
covenant stand fast, Ps. lxxxix. 21–28. Saul was made king,
but not established ; so Adam in innocency. David was es-
tablished king, so is the Son of David, and all who, through.
him, are made to our God kings and priests. 2. It was exalt-
ed in the eyes both of its friends and enemies : never had the
nation of Israel looked so great or made such a figure, as it be-
gan now to do. . Thus it is promised of Christ, that he shall
be higher than the kings of the earth, Ps. lxxxix. 27. God has
highly exalted him, Phil. ii. 9. 3. David perceived it, by the
wonderful concurrence of providences to his establishment and
iſ advancement. By this I know that thow favourest me, Ps. xli.
11. Many have the favour and love of God, and do not per-
ceive it, and so want the comfort of it; but to be exalted to.
| that, and established in it, and to perceive it, is happiness.
“He that smiteth the Jebusites, let him also throw down in the
enough, 4. He owned that it was for his people Israel's sake;
that God had done great things for him ; that he might be a
BEFORE CHRIST, 1046.
David smites the Philistines,
II. SAMUEL, V.
*-
tration. God did not make Israel his subjects for his sake,
that he might be great, and rich, and absolute; but he made
him their king for their sake, that he might lead, and guide,
and protect them... Kings are ministers of God to their people
for good, Rom. xiii. 4.
III. David's family multiplied and increased. All the sons
that were born to him after he came to Jerusalem are here men-
tioned together; eleven in all ; beside the six that were born
to him before in Hebron, ch. iii. 2–5. There the mothers are
mentioned, not here ; only, in general, that he took more con-
cubines and wives, v. 13. Shall we praise him for this . We
praise him not ; we justify him not ; nor can scarce excuse
him. The bad example of the patriarchs might make him think |
there was no harm in it, and he might hope it would strengthen
his interest, by multiplying his alliances, and increasing the
royal family. Happy is the man that has his quiver full of these
arrows. But one vine by the side of the house, with the bless-
ing of God, may send boughs to the sea, branches to the rivers.
Adam, by one wife, peopled the world, and Noah repeopled it.
David had many wives, and yet that did not keep him from
coveting his neighbour's wife, and defiling her; for men that
have once broken the fence, will wander endlessly. Of David's
Concubines, see 2 Sam. xv. 16; xvi. 22; xix. 3. Of his son,
See 1 Chron. iii. 5.
17 But when the Philistines heard that they had
anointed David king over Israel, all the Philistines
came up to seek David ; and David heard of it, and
went down to the hold. 18. The Philistines also
came, and spread themselves in the valley of Re-
phaim. 19 And David inquired of the Lo RD, say-
ing, Shall I go up to the Philistines 2 wilt thou de-
liver them into mine hand? And the Lo RD said
unto David, Go up; for I will doubtless deliver the
Philistines into thine hand. 20 And David came
to Baal-perazim, and David smote them there, and
said, The Lord hath broken forth upon mine ene-
mies before me, as the breach of waters. Therefore
he called the name of that place Baal—perazim. 21
And there they left their images, and David and his
imen burned them. 22 And the Philistines came
Rephaim. 23 And when David inquired of the
H.ORD, he said, Thou shalt not go up; but fetch a
compass behind them, and come upon them over
against the mulberry-trees. 24 And let it be, when
thou hearest the sound of a going in the tops of the
mulberry-trees, that then thou shalt bestir thyself:
for then shall the LoRD go out before thee, to smite
the host of the Philistines.
Philistines from Geba until thou come to Gazer.
The particular service which David was raised up for, was,
to save Israel out of the hand of the Philistines, ch. iii. 18. This
therefore Divine Providence, in the first place, gives him an
opportunity of accomplishing. Two great victories obtained
“over the Philistines, we have here an account of, by which
David not only balanced the disgrace, and retrieved the loss,
israel had sustained in the battle wherein Saul was slain, but
went far toward the total subduing of those vexatious neigh-
bours, the last remains of the devoted nations.
I. In both these actions, the Philistines were the aggressors,
stirred first toward their own destruction, and pulled it on
their own heads. 1. In the former, they came up to seek David,
p. 17. because they heard that he was anointed king over Israel.
He that under Saul had slain his ten thousands, what would
he do when he himself came to be king ! They therefore
thought it was time to look about them, and try to crush his
government in its infancy, before it was well settled. Their suc-
ºcess against Saul, some years ago, perhaps encouraged them to
make this attack upon David ; but they considered not that
David had that presence of God with him, which Saul had
forfeited and lost. The kingdom of the Messiah, as soon as
'ever, it was set up in the world, was thus vigorously attacked
by the powers of darkness, who, with the combined force both
•of Jews, and Gentiles, made head against it.: the heathen
raged, and the kings of the earth set themselves to oppose it;
but all in vain, Ps. ii.1, &c. The destruction will turn, as
this here did, upon Satan's own kingdom. They took counsel
blessing to them, and they might be happy under his adminis-
-w
together, but were broken in pieces, Isa. viii. 9, 10. 2. In the
latter, they came up yet again, hoping to recover what they had
lost in the former engagement, and their hearts being hardened
to their destruction, v. 22.
3. In both, they spread themselves
in the valley of Rephaim, which lay very neal Jerusalem : that
city they hoped to make themselves masters of, before David
had completed the fortifications of it. Jerusalem, from its in-
fancy, has been aimed at, and struck at, with a particular
enmity. Their spreading themselves, intimates that they were
very numerous, and that they made a very formidable appear-
ance. We read of the church's enemies going upon the breadth
of the earth ; Rev. xx. 9.. but the further they spread them-
selves, the fairer mark they are to God’s arrows.
II. In both, David, though forward enough to go forth against
them, (for, as soon as he heard it, he went down to the hold, to
secure some important and advantageous post, v. 17.) yet he
entered not upon action till he had inquired of the Lord by the
breastplate of judgment, (v. 19.) and again, v. 23.
His in-
quiry was twofold. l. Concerning his duty ; “Shall I go up 2
Shall I have a commission from heaven to engage them 7”
One would think he needed not doubt this; what was he made
king for, but to fight the battles of the Lord, and Israel ? But
a good man loves to see God going before him in every step
he takes.
“Shall I go up now 7” It is to be done, but is, it
to be done at this time ! In all thy ways acknowledge him.
And besides, though the Philistines were public enemies, yet
some of them had been his particular friends; Achish, had
been kind to him in his distress, and had protected him;
: “Now,” says David, “...ought not I, in remembrance of that,
rather to make peace with them, than to make war with them 7”
“No,” says God, “they are Israel's enemies, and are doomed
to destruction, and therefore never scruple it, but go up.” 2.
Concerning his success. His conscience asked the former
question, Shall I go up 2 his prudence asked this, Wilt thow
deliver them into my hand?
Hereby he owns his dependence
on God for victory, that he could not conquer them, unless
good pleasure of God, Wilt thou do it 2
God delivered them into his hand ; and refers himself to the
Yea, says God, 1
will doubtless do it. If God send us, he will bear us out, and
stand by us; the assurance God has given us of victory over
our spiritual enemies, that he will tread Satan under our feet
shortly, should animate us in our spiritual conflicts.
We do
not fight at uncertainty. David had now a great army at com-
mand, and in good heart, yet he relied more on God’s promise
army of the Philistines by dint of sword, (
- - - than hi orce.
*::p yet again, and spread themselves in the valley of | an his own force
III. In the former of these engagements, David routed the
v. 20.) he smote
them ; and, when he had done, 1. He gave his God the glory :
which, when once opened, grows wider and wider.”
he said, “ The Lord has broken fortle upon mine enemies before
me; I could not have done it, if he had not done it before me ;
he opened the breach, like the breach of waters in a º:
e
principal part of the work was God’s doing ; nay, he did all ;
what Tavid did was not worth speaking of ; and therefore,
25 And David did so,
as the Lo RD had commanded him ; and smote the
Not unto us, but unto the Lord, give glory. He hoped likewise
that this breach, like that of waters, was as the opening of the
sluice, to let in a final desolation upon them ; and, to perpe-
tuate the remembrance of it, he called the place Baal-pérazim,
the master of the breaches; because, God having broken in
upon their forces, he soon had the mastery of them. Let pos-
terity take notice of it to God’s honour. 2. He put their gods
to shame. They brought the images of their gods into the
field, as their protectors, in imitation of the Israelites bringing
the ark into their camp : but, being put to flight, they could
not stay to carry off their images, for they were a burthen to
the weary beasts, (Isa. xlvi. 1.) and therefore they left them to
fall, with the rest of their baggage, into the hands of the con-
queror. Their images failed them, and gave them no assist-
ance, and therefore they left their images to shift for them-
selves. God can make men weary of those things that they
have been most fond of, and compel them to desert what they
doted upon, and cast even the idols of silver and gold to the
moles and the bats, Isa. ii. 20, 21. David, and his men con-
verted to their own use the rest of the plunder, but the images
they burned, as God had appointed; (Deut. vii. 5.) “Ye
shall burn their graven images with fire, in token of your de-
testation of idolatry, and lest they should be a snare.”. Bishop
Patrick well observes here, that, when, the ark fell into the
Philistines’ hands, it consumed them, but, when these images
fell into the hands of Israel, they could not save themselves
from being consumed. •
IV. In the latter of these engagements, God gave David
some sensible tokens of his presence with him, bade him not
fall upon them directly, as he had done before, but fetch a
compass behind them, v. 23. 1. God wº him to draw back,
BEFGRE CHRIST, 1045.
II. SAMUEL, WI. The ark removed from Gibeah.
as Israel stood still, to see the salvation of the Lord. 2. He
promised him to charge the enemy himself, by an invisible
host of angels, v. 24. Thou shalt hear the sound of a going,
like the march of an army in the air, won the tops of the
mulberry-trees. Angels tread light, and he that can walk
upon the clouds, can, when he pleases, walk on the tops of
trees, or, (as Bishop Patrick understands it,) at the head of
the mulberry-trees; that is, of the wood, or hedgerow, of those
trees. “And by that sign thou shaſt know that the Lord goes
out before thee ; though thou see him not, yet thou shalt hear
him, and faith shall come and be confirmed by hearing. He
goes forth to smite the host of the Philistines.” When David
had himself smitten them, (v. 20.) he ascribed it to God; The
Lord has broken forth upon mine enemies; to reward him for
which thankful acknowledgment, the next time God did it
himself alone, without putting him to any toil or peril ; for
those that own God in what he has done for them, he will
do more. But observe, though God promised to go before
him, and smite the Philistines, yet David, when he heard the
sound of the going, must bestir himself, and be ready to pur-
Sue the victory. Note, God’s grace must quicken our endea-
yours. If God work in us, both to will and to do, it does not
follow that we must sit still, as those that have nothing to do,
but we must therefore work out owr salvation with all possible
cáre and diligence, Phil. ii. 12, 13. The sound of the going
was, (1.) A signal to David when to move ; it is comfortable
going out when God goes before us. And, (2.) Perhaps it
Was an alarm to the enemy, and put them into confusion.
Hearing the march of an army against their front, they re-
treated with precipitation, and fell into David’s army, which
Jay behind them in their rear. Of those whom God fights
against, it is said, (Lev. xxvi. 36.) The sound of a shaken leaf
shall chase them. -
The success of this is briefly set down, v. 25. David ob-
served his orders, waited till God moved and stirred them, but
not till then. Thus he was trained up in a dependence on
God and his providence. e
before him, and routed all the enemies’ force, and David
failed not to improve his advantages; he smote the Philis-
tines, even to the borders of their own country. When the
kingdom of the Messiah was to be set up, the apostles, that
were to beat down the Devil's kingdom, must not attempt any
thing till they received the promise of the Spirit, who came
with a sound from heaven, as of a rushing mighty wind, (Acts
ii. 2.) which was typified by this sound of the going on the
tops of the mulberry trees; and, when they heard that, they
must bestir themselves, and did so ; they went forth conquer-
ing and to conquer.
CHAP. V.H.
The obscurity of the ark during the reign of Saul, had been as great a
grievance to Israel as the insults of the Philistines. David, having
/umbled the Philistines, and mortified them, in gratitude for that favour,
and in pursuance of his designs for the public welfare, is here bringing
* the ark to his own city, that it might be near him, and be an ornament
|and strength, to his new foundation. Here is, I. An attempt to do it,
twhich failed and miscarried. The design was laid, v. 1, 2. But, i.
They were guilty of an errór in carrying it in a cart, v.3—5. 2. They
were punished for that error by the sudden death of Uzzah, (v. 6, 7.)
which was a great terror to David, (v. 8, 9.) and put a stop to his pro-
ceedings, v. 10, 11. II. The great joy and satisfaction with which it
thas, at last, done, v. 12–15. And, I. The good understanding between
David and his people, v. 17—19. 2. The uneasiness between David and
his wife, upon that occasion, v. 16, 20–23. And, when we consider that
the ark was both the token of God's presence and a type of Christ, we
shall see that this story is very instructive.
} GAIN, David gathered together all the
chosen men of Israel, thirty thousand. 2
And David arose, and went with all the people that
were with him from Baale of Judah, to bring up
from thence the ark of God, whose name is called
by the name of The Lo RD of hosts that dwelleth
between the cherubims. 3 And they set the ark of
God upon a new cart, and brought it out of the
house of Abinadab that was in Gibeah : and Uzzah
and Ahio, the sons of Abimadab, drave the new cart.
4 And they brought it out of the house of Abina-
dab, which was at Gibeah, accompanying the ark of
God: and Ahio went before the ark. 5 And David,
and all the house of Israel, played before the LoRD
on all manner of instruments made of fir—wood, even
on harps, and on psalteries, and on timbrels, and on
cornets, and on cymbals.
God performed his promise, went
We have not heard a word of the ark since it was lodged in
Kirjath-jearim, immediately after its return out of its capti-
vity among the Philistines, 1 Sam. vii. 1, 2. except that, once,
Saul called for it, 1 Sam. xiv. 18. That which, in former
days, had made so great a figure, is now thrown aside, as a
neglected thing, for many years. And, if now the ark was
for so many years in a house, let it not seem strange that
we find the church so long in the wilderness, Rev. xii. 14.
Perpetual visibility is no mark of the true church. God is
graciously present with the souls of his people, when they
want the external tokens of his presence. But, now that
David is settled in the throne, the honour of the ark begins to:
revive, and Israel's care of it to flowrish again, wherein also, no
doubt, the good people among them had been careful, but they
lacked opportunity, Phil. iv. 10.
I. Here is honourable mention-made of the ark. Because
it had not been spoken of a great while ; now that it is spoken
of, observe how it is described, v. 2. It is the ark of God,
whose name is called by the name of the Lord of hosts, that
dwelleth between the cherubims : Or, at which the name, even the
name of the Lord of hosts, was called upon : Or, wipon which the
name of the Lord of hosts was called : Or, because of which the
name is proclaimed, the name of the Lord of hosts, that is, God.
was greatly magnified in the miracles done before the ark.
Or, the ark of God, who is called the name, (Lev. xxiv. 11,
16.) the name of the Lord of hosts, sitting on the cherubims
wpon it. Let us learn hence, 1. To think and speak highly
of God. He is the name above every name ; the Lord of hosts,
that has all the creatures in heaven and earth at his command,
and receives homage from them all, and yet is pleased to dwell
between the cherubims, over the propitiatory or mercy-seat,
graciously manifesting himself to his people, reconciled in a
Mediator, and ready to do them good. 2. To think and speak
honourably of holy ordinances, which are to us, as the ark
was to Israel, the tokens of God’s presence, (Matt. xxviii.
20.) and the means of our communion with him, Ps. xxvii. 4.
It is the honour of the ark, that it is the ark of God ; he is jea-
lous for it, is magnified in it, his name is called upon it. The
divine institution puts a beauty and grandeur upon holy ordi-
nances, which otherwise have no form nor comeliness. Christ
is our Ark, in and by him God manifests his favour, and
communicates his grace to us, and accepts our adorations and
addresses.
II. Here is an honourable attendance given to the ark
upon the removal of it. Now, at length, it is inquired after ;
David made the motion, 1 Chron. xiii. 1–3. and the heads of
the congregation agreed to it, v. 4. All the chosen men of Ts-
rael are called together to grace the solemnity, to pay their
respect to the ark, and to testify their joy on its removal. The
nobility and gentry, elders and officers, came, to the number
of thirty thousand, v. 1. and the generality of the common
people besides, 1 Chron. xiii. 5. for, some think, it was done
at one of the three great festivals. This would make a noble
cavalcade, and would help to inspire the young people of the
nation, who, perhaps, had scarcely heard of the ark, with a
great veneration for it, for this was certainly a treasure of in-
estimable value, which the king himself, and all the great
men, waited upon, and were a guard to.
III. Here are great expressions of joy, upon the removal of
the ark, v. 5. David himself, and all that were with him that
were musically inclined, made use of such instruments as they
had to excite and express their rejoicing upon this occasion.
It might well put them into a transport of joy to see the ark
rise out of obscurity, and move towards a public station. It
is better to have the ark in a house than not at all, better in
a house than a captive in Dagon's temple. But it is very
desirable to have it in a tent pitched on purpose for it, where the
resort to it may be more free and open. As secret worship is
better the more secret it is, so public worship is better the
more public it is ; and we have reason to rejoice, when re-
straints are taken off, and the ark of God finds. welcome in
the city of David, and has not only the protection and sup:
port, but the countenance and encouragement, of the civil
powers; for joy of this, they played before the Lord. Note,
Public joy must always be as before the Lord, with an eye to
him, and terminating in him, and must not degenerate into
that which is carnal and sensual. Dr. Lightfoot supposes,
that upon this occasion, David penned the 68th psalm, be-
cause it begins with that ancient prayer of Moses, at the
removing of the ark, Let God arise, and let his enemies be scat-
tered ; and notice is taken there, v. 25. of the singers and
players on instruments that attended, and, v. 27. of the princes
of several of the tribes; and perhaps those words in the last
verse, O God, thow art terrible of : holy places, were
added, upon occasion of the death of Uzzah.
+
423: ;
&
790
BEFORE CHRIST, 1045.
The death of Uzzah.
II. SAMUEL, WI.
wº-
IV. Here is an error that they were guilty of in this matter,
that they carried the ark in a cart or carriage, whereas the
priests should have carried it upon their shoulders, v. 3. The
Kohathites, that had the charge of the ark, had no waggons
assigned them, because their service was to bear it wipon their
shoulders, Numb. vii. 9. The ark was no such heavy burthen,
but that they might, among them, have carried it as far as
mount Zion upon their shoulders; they needed not put it in a
cart, like a common thing. It was no excuse for them that the
Philistines had done so, and were not punished for it; they
knew no better, nor had they any priests or Levites with them
to undertake the carrying of it ; better carry it in a cart, than
that any of Dagon’s priests should carry it. Philistines may
ºhe ark with impunity ; but, if Israelites do, it is at their
peril.
cart ; old or new, it was not what God had appointed. I won-
der how so wise and good a man as David was, that convers-
ed so much with the law of God, came to be guilty of such an
oversight. We will charitably hope that it was because he
was so extremely intent upon the substance of the service, that
he forgot to take care of this circumstance.
6 And when they came to Nachon’s threshing-
floor, Uzzah put forth his hand to the ark of God,
and took hold of it; for the oxen shook it. 7 And
the anger of the Lord was kindled against Uzzah,
and God Smote him there for his error ; and there
he died by the ark of God. 8 And David was dis-
pleased, because the LorºD had made a breach
upon Uzzah : and he called the name of the place
Perez-uzzah to this day. 9 And David was afraid
of the LoRD that day, and said, How shall the ark
of the Lo RD come to me? 10 So David would not
remove the ark of the Lord unto him into the city
of David ; but David carried it aside into the house
of Obed-edom the Gittite. 11 And the ark of the
LORD continued in the house of Obed-edom the
Gittite three months : and the Lord blessed Obed-
edom, and all his household.
We have here Uzzah struck dead for touching the ark, when
it was upon its journey toward the city of David ; a sad pro-
vidence, which damped their mirth, stopped the progress of
the ark, and, for the present, dispersed this great assembly,
Mºss come together to attend it, and sent them home in
a fright.
I, Uzzah's offence seemed very small. He and his brother
Ahio, the sons of Abinadab, in whose house the ark had long
been lodged, having been used to attend it, to show their will-
ingness to prefer the public benefit to their own private honour
and advantage, undertook to drive the cart in which the ark
Was, carried ; this being, perhaps, the last service they were
likely to do it, for others would be employed about it when it
came to, the city of David. , Ahio went before, to clear the
way, and, if need were, to lead the oxen ; Uzzah followed
close to the side of the cart; it happened that the oxen shook
it, v. 6. . The critics are not agreed about the signification of
the original word: They stumbled; so our margin : They
kicked ; so some ; perhaps against the goad with which Uzzah
drove them. They stuck in the mire, so some. By some acci-
dent or other, the ark was in danger of being overthrown.
Uzzah thereupon laid hold on it, to save it from falling : we
have reason to think, with a very good intention, to preserve
the reputation of the ark, and to prevent a bad omen. Yet
this was his crime : Uzzah was a Levite, but priests only
might touch the ark. The law was express concerning the
Kohathites, that, though they were to carry the ark by the
Staves, yet they must not touch any holy thing, lest they die,
Numb. iv. 15. Uzzah's long familiarity with the ark, and the
constant attendance he had given to it, might occasion his
presumption, but would not excuse it.
...His punishment for this offence seems very great; (v.
7.) The anger of the Lord was kindled against him, (for in
Sacred things he is a jealous God,) and he smote him there for
his rashness, as the word is, and struck him dead upon the spot.
There he sinned, and there he died, by the ark of God; even
the mercy-seat would not save him. Why was God thus se-
yere with him 3 1. The touching of the ark was forbidden to
the Levites, expressly under pain of death, lest they die; and
God, by this instance of severity, would show how he might
justly have dealt with our first parents, when they had eaten
that which was forbidden under the same penalty, lest ye die.
2. God saw the presumption and irreverence of Uzzah's heart.
And it mended the matter very little that it was a new
Perhaps he affected to show, before this great assembly, how
bold he could make with the ark, having been so long ac-
quainted with it. Familiarity, even with that which is most
awful, is apt to breed contempt. 3. David afterward owned
that Uzzah died for an error they were all guilty of, which
was carrying the ark in a cart; because it was not carried on
the Levites’ shoulders, The Lord made that breach upon us,
1 Chron. xv. 13. But Uzzah was singled out to be made an
example, perhaps because he had been most forward in ad-
vising that way of conveyance ; however, he had fallen into.
another error, which was occasioned by that. Perhaps the
ark was not covered, as it should have been, with the covering.
of badgers’ skins, (Numb. vi. 6.) and that was a further pro-
vocation. 4. God would hereby strike an awe upon the thou-
sands of Israel, would convince them that the ark was never
the less venerable for its having been so long in mean circum-
stances; and thus he would teach them to rejoice with trem-
bling, and always to treat holy things with reverence and holy
fear. 5. God would hereby teach us that a good intention
would not justify a bad action ; it will not suffice to say of
that which is ill done, that it was well meant. He will let us,
know that he can and will secure his ark, and needs not any
man's sin to help him to do it. 6. If it were so great a crime
for one to lay hold on the ark of the covenant that had no right
to do so, what is it for those to lay claim to the privileges of
the covenant, that come not up to the terms of it ! To the
wicked, God says, What hast thow to do to take my covenant in
thy mouth Ps. 1. 16. Friend, how camest, thow in hither?
If the ark was so sacred, and not to be touched irreverently,
what is the blood of the covenant 2 Heb. x. 29. . . .
III. David’s feelings on the infliction of this stroke were
keen, and perhaps not altogether, as they should have been.
He should have humbled himself under God's hand, confessed
the error, acknowledged God’s righteousness, and deprecated
the further tokens of his displeasure, and then have gone on
with the good work he had in hand. But we find, . .
1. He was displeased; it is not said because Uzzah had af-
fronted God, but because God had made a breach upon Uz-
zah, v. 8. David’s anger was kindled. It is the same word
that is used for God’s displeasure, v. 7. Because God was
angry, David was angry and out of humour. As if God might
not assert the honour of his ark, and frown upon one that
touched it rudely, without asking David leave. Shall mortal
man pretend to be more just than God, arraign his proceed-
ings, or charge him with iniquity ? David did not now act
like himself, like a man after God’s own heart. It is not for
us to be displeased at any thing that God does, how unpleas-
ing soever it is to us. The death of Uzzah was indeed an
eclipse to the glory of a solemnity which David valued himself
upon more than any thing else, and might give birth to some
speculations among those that were disaffected to him, as if
God were departing from him too ; but, however, he ought to
have subscribed to the righteousness and wisdom of God in it,
and not to have been displeased at it. When we lie under
God’s anger, we must keep under our own.
2. He was afraid, v. 9. It should seem he was afraid with
amazement; for he said, How shall the ark of the Lord come to
me? As if God sought advantages against all that were about
him, and was so extremely tender of his ark, that there was no
dealing with it ; and therefore better for him to keep it at a
distance. Qui procul a Jove, procwl a fulmine—To retire from
Jove, is to retire from the thunder-bolt. He should rather have
said, “Let the ark come to me, and I will take warning by
this to treat it with more reverence.” Provoke me not, (says
God, Jer. xxv. 6.) and I will do you no hurt. Or, this may be
looked upon as a good use which David made of this tremen-
dous judgment; he did not say, “Surely, Uzzah was a sinner
above all men, because he suffered such things,” but is con-
cerned for himself, as one conscious, not only of his own un-
worthiness of God’s favour, but his obnoxiousness to God's
displeasure; “God might justly strike me dead, as he did
Uzzah ; my flesh trembles for fear of thee,” Ps. cxix. 120. This
God intends in his judgments, that others may hear and fear.
David therefore will not bring the ark into his own city,
(v. 10.) till he is better prepared for its reception.
3. He took care to perpetuate the remembrance of this stroke
by a new name he gave to the place, Pereg-uzzah, the breach
of Uzzah, v. 8. He had been lately triumphing in the breach
made upon his enemies, and called the place Baal-perazim, a
place of breaches. But here is a breach upon his friends
When we see one breach, we should consider that we know
not where the next will be. The memorial of this stroke
would be a warning to posterity, to take heed of all rashness
and irreverence in dealing about holy things; for God will be
sanctified in those that come nigh wnto him; -
BEFoº CHRIST, 1045.
David brings the ark.
II. SAMUEL, WI.
4. He lodged the ark in a good house, the house of Obed-
edom, a Levite, which happened to be near the place where
this disaster happened, and there, (1.) It was kindly enter-
tained and bid welcome, and continued there three months,
v. 10, 1]. Obed-edom knew what slaughter the ark had made || b
. . Let us see how David managed the matter now.
He saw Uzzah struck dead for ||
among the Philistines that imprisoned it, and the Bethshe-
mites that looked into it.
touching it, and perceived that David himself was afraid of
meddling with it ; yet he cheerfully invites it to his own house,
and opens his doors to it without fear, knowing it was a savour
of death wnto death, to those only that treated it ill. “Oh the
courage,” says. Bishop Hall, “of an honest and faithful heart;
even his very justice is lovely.” (2.) It paid well for his en-
tertainment. The Lord blessed Obed-edom and all his household.
The same hand that punished Uzzah's proud presumption, re-
warded Obed-edom's humble boldness, and made the ark to
him a savowr of life writo life. Let none think the worse of the
gospel for the judgments inflicted on those that reject it, but
set in opposition to them the blessings it brings to those that
duly receive it. None ever had, or ever shall have, reason to
say that it is in vain to serve God.
encouraged to keep up religion in their families, and to serve
God and the interests of his kingdom, with their houses and
estates, for that is the way to bring a blessing upon all they
have. The ark is a guest which none shall lose by, that bid it
welcome. Josephus says, that, whereas before Obed-edom
was poor, on a sudden, in these three-months, his estate in-
Greased, to the envy of his neighbours. Piety is the best friend
to prosperity. In wisdom’s left hand are riches and honour.
His household shared in the blessing: it is good living in a
family that entertains the ark, for all about it will fare the
better for it. -
12 And it was told king David, saying, The Lord
hath blessed the house of Obed-edom, and all that
pertaineth unto him, because of the ark of God. So
David went and brought up the ark of God from
the house of Obed-edom into the city of David with
gladness.
sacrificed oxen and fatlings. 14 And David danced
before the Lo RD with all his might: and David was
girded with a linen ephod. 15 So David and all
the house of Israel brought up the ark of the LoRD
with shouting, and with the sound of the trumpet.
16 And as the ark of the LoRD came into the city
of David, Michal, Saul’s daughter, looked through
before the LöRD ; and she despised him in her heart.
17 And they brought in the ark of the Lord, and
Let masters of families be ||
—e
The experience others have had of the gains of godliness,
should encourage us to be religious. Is the ark a blessing to
others’ houses 3 let us bid it welcome to ours; we may have:
it, and the blessing of it, without fetching it from our neigh-
OUITS. - .
I. He rectified the former error; he did not put the ark in a
cart now, but ordered those, whose business it was, to carry it
on their shoulders. This is implied here, v. 13. and expressed
1 Chron. xv. 15. -
of God on ourselves and others, when we are awakened by them
to reform and amend whatever has been amiss.
nothing can make God otherwise than amiable to his own : ||.
Then we make a good use of the judgments
II. At their first setting out, he offered sacrifices to God,
v. 13. by way of atonement for their former errors, and in a
thankful acknowledgment of the blessings bestowed on the
house of Obed-edom. Them we are likely to speed in our en-
iterprises, when we begin with God, and give diligence to make
our peace with him.
When we attend upon God in holy
ordinances, our eye must be to the great Sacrifice, to which we
; owe it that we are taken into covenant and communion with.
: God, Ps. 1. 5.
to be employed in holy duties: the work, deserves it all.
; this occasion, David laid aside his imperial purple, and put
on a plain linen ephod, which was light and convenient for
i dancing, and was used in religious exercises by those who were
no priests, for Samuel wore one, 1 Sam, ii. 18. That great
prince thought it no disparagement to him to appear in the
13 And it was so, that when they that habit of a minister to the ark.
bare the ark of the LORD had gone six paces, he : ark, v. 15. They brought it up into the royal city with showt-
img, and with sound of trumpet, so expressing their own joy in
loud acclamations, and giving notice to all about them to re-
joice with them. g
nances, not only under the protection, but under the smiles,
of the civil powers, is just matter of rejoicing to any people.
III. He himself attended the solemnity with the highest ex-
| pressions of joy that could be, v. 14. he danced before the Lord
with all his might ; he leaped for joy, as one transported witſ.
; the occasion, and the more, because of the disappointment he
met with the last time. ->
It is a pleasure to a good man to see
his errors rectified, and himself in the way of his duty. His
dancing, I suppose, was not artificial, by any certain rule or
measure, nor do we find that any danced with him ; but it was
a natural expression of his great joy and exultation of mind.
He did it with all his might; so we should perform all our re-
ligious services, as those that are intent upon them, and desire
to do them in the best manner: all our might is little º
Ił
IV. All the people triumphed in this advancement of the
The public and free administration of ordi-
V. The ark was safely brought to, and honourably deposited
in, the place prepared for it, v. 17. They set it in the midst of
the tabernacle, or tent, which David had pitched for it ; not the
a window, and saw king David leaping and dancing | - º; ge & . -
B. i. 13. and, we may suppose, being made of cloth, in so many
hundred years, it was gone to decay, and not fit to be removed;
but this was a tent set up on purpose to receive the ark. He
tabernacle which Moses reared, that was at Gibeon, 2 Chron.
set it in his place, in the midst of the tabernacle
Sthat David had pitched for it: and David offered
iburnt-offerings and peace-offerings before the Lo RD.
18 And as soon as David had made an end of offer-
iing burnt-offerings, and peace-offerings, he blessed placed it within curtains, under a canopy, in imitation of Mo-
& the people in the name of the LORD of hosts. 19 ses's tabernacle. As soon as ever it was lodged, he offered
- And he dealt among all the people, even among the burnt-offerings and peace-offerings, in thankfulness to God,
“whole multitude of Israel, as well to the women as that the business was now done, without any more errors ol.
would not bring it into a private house, no not his own, lest it
should seem to be too much engrossed, and people's resort, to
pray before it, should be less free ; yet he would not build a
house for it, lest that should supersede the building of a more
stately temple in due time; and therefore, for the present, he
men, to every one a cake of bread, and a good piece
of flesh, and a flagon of wine. So all the people
departed every one to his house.
We have here the second, attempt to bring the ark home to
the city of David; and this succeeded, though the former mis-
carried. It should seem, the blessing with which the house
of Obed-edom was blessed for the ark's sake, was a great in-
ducement to David to bring it forward; for when that was
told him, v. 12. he hastened to fetch it to him. For, 1. It was
an evidence that God was reconciled to them, and his anger
was turned away. As David could read God’s frowns, upon
them all in Üzzah's stroke, so, he could read God’s favour to
them, all in Obed-edom’s prosperity; and, if God be at peace
with them, they can cheerfully go on with their design. 2.
It was an evidence that the ark was not such a burthensome
stone, as it was taken to be, but, on the contrary, happy was
the man that had it near him. Christ is indeed a Stone of stum-
biing, and a Rock of offence, to them that are disobedient; but
to them which believe, he is a Corner-stone, elect, precious,
l, Pet. ii. 6–8. When David heard that Obed-edom had such
joy of the ark, thºſe would have it in his own city. Note,
79.2
vii. 7.
breaches; and in supplication to God for the continuance of
his favour.
Note, All our jays must be sanctified both with
praises and prayers; for with such sacrifices God is well-pleased.
Now, it should seem, he penned Ps. cxxxii. gº º 4.
VI. The people were then dismissed with great satisfaction.
He sent them away, I. With a gracious prayer; he blessed
them in the name of the Lord of hosts, (v. 18.) having not only
a particular interest in heaven as a prophet, but an authority
over them as a prince; for the less is blessed of the better, Heb.
tº g He prayed to God to bless them, and particularly to
reward them for the honour and respect they had now shown
to his ark; assuring them they should be no losers by their
journey, but the blessing of God upon their affairs at home
would more than bear their charges. He testified his desire
for their welfare by this prayer for them, and let them know
they had a king that loved them. 2. With a generous treat ;
for so it was, rather than a distribution of alms; the great men,
it is probable, he entertained at his own house, but to the mul-
titude of Israel, men and women, (and children, says Josephus,)
he dealt, to each, a cake of bread; (a spice-cake, so some ;) &
good puece offlesh; (a handsome, decent piece, so some; a part
of the peace-offerings, so Josephus: that they might feast with
BEFoEE CHRIST, 1042.
Michal reproaches David.
II. SAMUEL, WI.
him upon the sacrifice;) and a flagon, or bottle, of wine, v. 19.
Probably, he ordered this provision to be madé for them at
their respective quarters ; and this he did, (1.) In token of
his joy and gratitude to God. When the heart is enlarged in
cheerfulness, that should open the hand in liberality. The
feast of Purim was observed with sending portions one to an-
other, Esth. ix. 22. As they to whom God is merciful, ought
to show mercy in forgiving ; so they to whom God is bountiful,
ought to exercise bounty in giving. (2.) To recommend him.
self to the people, and confirm his interest in them; for every
one is a friend to him that giveth gifts. They that cared not
for his prayers, would love him for his generosity, and this
would encourage them to attend him another time, if he saw
cause to call them together. -
20 Then David returned to bless his household.
And Michal, the daughter of Saul, came out to meet
David, and said, How glorious was the king of
Israel to-day, who uncovered himself to-day in the
eyes of the handmaids of his servants, as one of the
vain fellows shamelessly uncovereth himself! 21
And David said unto Michal, It was before the
Lo RD, which chose me before thy father, and before
all his house, to appoint me ruler over the people of
the LoRD, over Israel : therefore will I play before
the LORD. 22. And I will yet be more vile than
thus, and will be base in mine own sight; and of
the maid-servants, which thou hast spoken of, of
them shall I be had in honour. 23 Therefore Mi-
chal, the daughter of Saul, had no child unto the
day of her death.
David, having dismissed the congregation with a blessing,
*eturned to bless his household ; (v. 20.) that is, to pray with
them and for them, and to offer up his family-thanksgiving
for this national mercy. Ministers must not think that their
public performances will excuse them from their family-wor-
ship ; but when they have, with their instructions and prayers,
blessed the solemn assemblies, they must return in the same
manner to bless their households, for with them they are in a
particular manner charged. David, though he had prophets,
and priests, and Levites, about him, to be his chaplains, yet
did not devolve the work upon them, but himself blessed his
household. It is angels' work to worship God, and therefore
surely that can be no disparagement to the greatest of men.
Never did David return to his house with so much pleasure
and satisfaction, as he did now that he had got the ark into his
neighbourhood ; and yet even this joyful day concluded with
$9me uneasiness, occasioned by the pride and peevishness of
his wife. Even the palaces of princes are not exempt from
gomestic troubles. David had pleased all the multitude of
Israel, but Michal was not pleased with his dancing before
the ark : for this, when he was at a distance, she scorned him,
and when he came home, she scolded him. She was not dis.
pleased at his generosity to the people, nor did she grudge the
$ntertainment he gave them, but she thought he demeaned
himself too much in dancing before the ark. It was nother
covetousness, but her pride, that made her fret.
I., When she saw David in the street dancing before the
Lord, she despised him in her heart, v. 16. She thought this
imighty zeal of his for the ark of God, and the transport of joy
e was in, upon its coming home to him, was but a foolish
thing, and unbecoming so great a soldier, and statesman, and
monarch, as he was: it had been enough for him to encourage
the devotion of others, but she looked upon it as a thing below
him to appear so very devout himself. “What a fool” (thinks
she)..." does my husband make of himself now f How fond is
he of this ark, that might as well have iain still where it had
*in for so many years! Much devotion has almost made
him. mad.” Note, The exercises of religion appear very
mean in the eyes of those that have little or no religion
themselves. . -
II. When he came home in the very best disposition, she
began to upbraid him, and was so full of disdain and indigna-
tion, that she could not contain till she had him in private,
but went out to meet him with her reproaches. -
Observe, 1. How she taunted him ; (v. 20.) “How glory-
ous, was the king of Israel to-day ! What a figure, didst thou
make to-day in the midst of the mob; how unbecoming thy
post and character l’” Her contempt of him and his devotion
** the heart, but out of º: abundance of that the mouth
L. l. I
~-sº
spake. That which displeased her, was, his affection to the
ark, which she could wish he had no greater kindness for that
she had : but she basely represents his con luct, in dancing
before the ark, as lewd and immodest; and, while really she ,
was displeased at it, as a diminution to his honour, she pre-
tended to dislike it, as a reproach to his virtue, that he wri-
covered himself in the eyes of the maid-servants, so as no man
would have done, but one of the vain fellows, that cares not how
much he shames himself. We have no reason to think that
this was true in fact : David, no doubt, observed decorum,
and governed his zeal with, discretion ; but it is common for
those that reproach religion, thus to put false colours upon it,
and lay it under the most odious characters. To have abused
any man thus, for his pious zeal, had been very profane ; but
to abuse her own husband thus, whom she ought to reverenée,
and one whose prudence and virtue were above the reach of
malice itself to disparage, one who had showed much affec-
tion for her, that he would not accept a grown, unless he
might have her restored to him, (ch. iii. 13.) was a most base
and wicked thing, and showed her to have more of Saul’s
daughter in her, than of David’s wife, or Jonathan's sister. .
2. How he replied to her reproach. He does not upbraid
her with her treacherous, departure from him, to embrace the
bosom of a stranger. He had forgiven that, and therefore had
forgotten it, though it may be his own conscience on this oc-
casion upbraided him with his folly in receiving her again,
(for that is said to pollute the land, Jer. iii. 1.) but he justi-
fies himself in what he did.
(1.) He designed thereby to honour. God, v. 21. It was
before the Lord, and with an eye to him. Whatever invidious
construction she was pleased to put upon it, he had the tes-
timony of his conscience for him, that he sincerely aimed at
the glory of God, for, whom he thought he could never do
enough. Here he reminds her, indeed, of the setting aside of
her father's house, to make way for him to the throne, that
she might not think herself the most properjudge of propriety;
“God chose me, before thy father, and appointed ºne to be ruler
over Israel, and now I am the fountain of honour ; and if the
expressions of a warm devotion to God were looked upon as
mean and unfashionable in thy father's court, yet I will play
before the Lord, and thereby bring them into reputation again.
And if this be to be vile, v. 22. I will be yet more vile.”
| Note, [1..] We should be afraid of censuring the devotion of
others, though it may not agree with our sentiments, because,
for aught that we know, the heart may be upright in it, and
who are we that we should despise those whom God has ac-
cepted ? [2.] If we can approve ourselves to God in what
we do in religion, and do it as before the Lord, we need not
value the censures and reproaches of men. If we appear right
in God’s eyes, no matter how mean we appear in the eyes of
the world. [3.] The more we are vilified for well-doing, the
more resoluté we should be in it, and hold our religion the
faster, and bind it the closer to us, for the endeavours of
Satan’s agents to shake us, and to shame us out of it. 'I will
be yet more vile.
(2.) He designed thereby to humble himself. “I will be
base in mine own sight, and will think nothing too mean to
stoop to for the honour of God.” In the throne of judgment,
and in the field of battle, none shall do more to support the
grandeur and authority of a prince than David shall; but in
acts of devotion he lays aside the thoughts of majesty, humbles
himself to the dust before the Lord, joins in with the meanest
services done in honour of the ark, and yet thinksit no diminu-
tion to him. The greatest of men is less than the least of the
ordinances of Jesus Christ. e
(3.) He doubted not but even this would turn to his reputa-
tion among those whose reproach he feared : Of the maid-
servants shall I be had in honour. The common people would
be so far from thinking the worse of him for these pious con-
descensions, that they would esteem and honour him so much
the more. Those that are truly pious are sometimes manifest-
ed in the consciences even of those that speak ill of them, 2 Cor.
v. 11. Let us never be driven from our duty by the fear of
reproach, for to be steady and resolute in it, will, perhaps;
turn to our reputation more than we think it will. Piety will
have its praise: let us not then be indifferent in it, nor afraid
: or ashamed to own it. *,
David was contented thus to justify himself, and did not
any further animadvert upon Michal’s insolence; but God
punished her for it, writing her for ever childless from this
time forward, v. 23. She unjustly reproached David for his
devotion, and therefore God, justly put her understhe perpe-
tual reproach of barrenness.
honour; but those that despise him, and his servants and ser-
vice, shall be lightly esteemed. - * . ..
They that honour God, he will
793
13EFORE CHRIST, 1042.
Il. SAMUEL, VII. The message sent by Nathan.
A-
wº-
CHAP. VII.
Still the ark is David's care, as well as his joy. In this chapter we have,
I. His consultation with Nalhan about building a house for it 5 he sig-
nifies his purpose to do it, v, 1, 2, and Nathan approves his purpose, v.
3. II. His communion with God about it. i. A gracious message
God sent him about it, accepting his §: countermanding the per-
formance, and promising him an entail of blessings upon his family, v.
4–17. 2. A very humble prayer which David offered up to God, in
return to that gracious message : thankfully accepting God's promises to
him, and earnestly praying for the performance of them, v. 18–29.
And in both these, there is an eye to the Messiah, and his kingdom.
1 ND it came to pass, when the king sat in his
house, and the Lo RD had given him rest
round about from all his enemies, 2 That the king
said unto Nathan the prophet, See now, I dwell in
an house of cedar, but the ark of God dwelleth
within curtains. 3 And Nathan said to the king,
Go, do all that is in thine heart: for the Lo RD is
with thee. -
Here is, I. David at rest. He sat in his house, v. 1. quiet
and undisturbed, having no occasion to take the field ; The
Lord had given him rest round about, from all those that were
enemies to bis settlement in the throne, and he sets himself to
enjoy that rest; though he was a man of war, he was for peace,
Ps. cxx. 7. and did not delight in war. He had not been long
at Test, nor was it long before he was again engaged in war;
but, at present, he enjoyed a calm, and he was in his element
when he was sitting in his house, meditating the law of God.
II. David’s thought of building a temple for the honour of
God. He had built a palace for himself, and a city for his
servants; and now he thinks of building a habitation for the
ark. 1. Thus he would make a grateful return for the honours
God had put upon him. Note, When God, in his providence,
has remarkably done much for us, it should put us upon con-
triving what we may do for him and his glory. What shall I
render unto the Lord 2 2. Thus he would improve the present
calm, and make a good use of the rest God had given him.
Now that he was not called out to serve God and Israel in the
high places of the field, he would employ his thoughts, and
time, and estate, in serving him another way, and not indulge
himself in ease, much less in luxury. When God, in his pro-
vidence, gives us rest, and finds us little to do of worldly busi-
ness, we must do so much the more for God and our souls.
How different were the thoughts of David, when he sat in his
palace, from Nebuchadnezzar's, when he walked in his 1 Dan.
iv. 29, 30. The proud man thought of nothing but the might
of his own power, and the honour of his own majesty; this
humble soul is full of contrivance how to glorify God, and
give honour to him ; and how God resisted the proud, and
gave grace and glory to the humble, the event showed. Da-
vid considered, v. 2. the stateliness of his own habitation ; (I
dwell in a house of cedar ; ) and compared with that the mean-
ness of the habitation of the ark, (that dwells within curtains, )
and thought this incongruous, that he should dwell in a palace,
and the ark in a tent. David had been uneasy till he found
out a place for the ark, Ps. cxxxii. 4, 5. and now he is uneasy
till he finds out a better place. Gracious, grateful souls, (1.)
Never think they can do enough for God, but, when they have
done much, are still projecting to do more, and devising
liberal things. (2.) They cannot enjoy their own accommo-
dations, while they see the church of God in distress, and
under a cloud. David can take little pleasure in a house of
cedar for himself, unless the ark have one. Those who
stretched themselves upon beds of ivory, and were not grieved for
the affliction of Joseph, though they had David’s music, had not
David's spirit, Amos vi. 4, 6, nor they who dwelt in their
ceiled houses, while God’s house lay waste. -
III. His communicating of this thought to Nathan the pro-
phet. He told him, as a friend and confidant, whom he used
to advise with. Could not David have gone about it himself?
Was it not a good work? Was not he himself a prophet? Yes,
but in the multitude of counsellors there is safety. David told
him, that by him he might know the mind of God. It was
certainly a good work, but it was uncertain whether it was the
will of God that David should have the doing of it. -
IV. N. han’s approbation of it. Go, do all that is in thine
heart : for the Lord is with thee, v. 3. We do not find that
David told him that he purposed to build a temple, only that
it was a trouble to him that there was not one built; from
which Nathan easily gathered what was in his heart, and bade
him go on and prosper. Note, We ought to do all we can, to
encourage and promote the good purposes and designs of others,
and put in a good word, as we have opportunity, to forward
a good work. Nathan spoke this, not in God’s name, but as
\
—a-ºº:
from himself; not as a prophet, but as a wise and good man',
it was agreeable to the revealed will of God, which requires
that all in their places should lay out themselves for the ad-
vancement of religion and the service of God, though it seems
the secret will was otherwise, that David should not do this.
It was Christ's prerogative always to speak the mind of God,
which he perfectly knew ; other prophets spake it only when
the spirit of prophecy was upon them; but, if in anything they
mistook, as 'Samuel, 1 Sam. xvi. 6, and Nathan here, God
soon rectified the mistake. - -
4 And it came to pass that night, that the word of
the LoRD came unto Nathan, saying, 5 Go and
tell my servant David, Thus saith the LoRD, Shalt
thou build me an house for me to dwell in 2 6
Whereas I have not dwelt in any house, since the
time that I brought up the children of Israel out of
Egypt, even to this day, but have walked in a tent
and in a tabernacle. 7 In all the places wherein F
have walked with all the children of Israel, Spake I
a word with any of the tribes of Israel, whom I com-
manded to feed my people Israel, saying, Why
build ye not me an house of cedar? 8. Now there-
fore so shalt thou say unto my servant David, Thus
saith the Lord of hosts, I took thee from the sheep-
cote, from following the sheep, to be ruler over, my
people, over Israel: 9 And I was with thee whither-
soever thou wentest, and have cut off all thine ene-
mies out of thy sight, and have made thee a great
name, like unto the name of the great men that are
in the earth. 10 (Moreover, I will appoint a place
for my people Israel, and will plant them, that they
may dwell in a place of their own, and move no
more ; neither shall the children of wickedness
afflict them any more, as before-time, 11 And as
since the time that I commanded judges to be over
my people Israel, and have caused thee to rest
from all thine enemies.) Also the LORD telleth
thee, that he will make thee an house. 12 And
when thy days be fulfilled, and thou shalt sleep with
thy fathers, I will set up thy seed after thee, which
shall proceed out of thy bowels, and I will establish
his kingdom. 13 He shall build an house for my
name, and I will stablish the throne of his kingdom
for ever. 14 I will be his father, and he shall be my
son. If he commit iniquity, I will chasten him. With
the rod of men, and with the stripes of the children
of men: 15 But my mercy shall not depart away
from him, as I took it from Saul, whom I put away
before thée. 16 And thine house and thy kingdom
shall be established for ever before thee: thy throne
shall be established for ever. 17 According to all
these words, and according to all this vision, So did
Nathan speak unto David.
We have here a full revelation of God's favour to David,
and the kind intentions of that favour; the notices and assur-
ances of which God sent him by Nathan the prophet, whom he
intrusted to deliver this long message to him. The design of
it is to take him off from his purpose of building the temple,
and was therefore sent, 1. By the same hand that had given
him encouragement to do it; lest, if it had been sent by any
other, Nathan should have been despised and insulted, and
David should have been perplexed, being encouraged by Qne
prophet, and discouraged by another. 2. The same night, that
Nathan might not continue long in an error, nor David have
his head any further filled with thoughts of that which he must
never bring to pass. God might have said this to David him-
self immediately, but he chose to send it by Nathan, to Sup-
port the honour of his prophets, and to preserve in David, a
regard to them : though he be the head, they must be the
eyes by which he must see the visions of the Almighty, and
the tongue by which he must hear the word of God. He that
delivered this long message to Nathan assisted his memory tº
retain it, that he might deliver it fully, (he being resolved
to deliver it faithfully,) as he received it of the Lord.
Now in this message we have, I. David’s purpose to build
God a house superseded. God took notice of that purpose
TSEFoRE CHRIST, 1042.
Blessings promised to David.
II. SAMUEL, WII.
*—
for he knows what is in man ; and he was well pleased with it,
as appears, 1 Kings viii. 18. Thou didst well that it was in thine
heart; yet he forbade him to go on with his purpose, v. 5.
“. Shalt thou build me a house? No, thou shalt not,” as it is ex-
plained in the parallel place, 1 Chron. xvii. 4. “There is
other work appointed for thee to do, which must be done first.”
David is a man of war, and he must enlarge the borders of
Israel, by carrying on their conquests. David is a sweet
psalmist, and he must prepare psalms for the use of the temple
when it is built, and settle the courses of the Levites; but his
Son's genius will better suit for building the house, and he will
have a better treasure to bear the charge of it, and therefore let
it be reserved for him to do. As every man hath received the
gift, so let him minister.
The building of a temple was to be a work of time, and pre-
paration made for it; but it was a thing that had never been
spoken of till now. God tells him, 1. That hitherto he never
had had a house built for him ; (v. 6.) a tabernacle had
served hitherto, and it might serve a while longer. God values
not outward pomp in his service; his presence was as surely
with his people when the ark was in a tent, as when it was in
a temple ; David was uneasy that the ark was in curtains, (a
mean and movable habitation,) but God never complained of
it as any uneasiness to him. He did not dwell, but walk, and
yet fainted not, nor was weary. Christ, like the ark, when
here on earth, walked in a tent and tabernacle, for he went
about doing good, and dwelt not in any house of his own, till
he ascended on high, to the mansions above, in his Father's
house, and there he sat down. The church, like the ark, in
this world, is ambulatory, dwells in a tent, because its present
state is both pastoral and military; its continuing city is to
come. David, in his Psalms, often calls the tabernacle a tem-
ple, (as Ps. v. 7; xxvii. 4; xxix. 9; lxv. 4; cxxxviii. 2.) be-
cause it answered the intention of a temple, though it was
made but of curtains: wise and good men value not the show,
while they have the substance. David perhaps had moré
true devotion, and sweeter communion with God, in a house
of curtains, than any of his successors in the house of cedar.
2. That he had never given any orders or directions, or the
least intimation, to any of the sceptres of Israel, that is, to
any of the judges, 1 Chron. xvii. 6. (for rulers are called scep-
tres, Ezek. xix. 14. the great Ruler is called so, Numb. xxiv.
17:) concerning the building of the temple, v. 7. That wor-
ship only is acceptable which is instituted; why should Da-
vid therefore design what God never ordainéd º Let him wait
for a warrant, and then let him do it. Better a tent of God's
appointing, than a temple of his own inventing.
..II. David is reminded of the great things God had done for
him, to let him know that he was a favourite of Heaven,
though he had not the favour to be employed in this service ;
as also that God was not indebted to him for his good inten:
tions : but, whatever he did for God’s honour, God was be-
forehand with him, v. 8, 9. 1. He had raised him from a very
mean and low condition: he took him from the sheep-cote. It
is good for those who are come to great preferment, to be of.
ten, reminded of their small beginnings, that they may always
be humble and thankful. 2. He had given him success and
Victory over his enemies; (v. 9.) “I was with thee whitherso-
ever thou wentest, to protect thee when pursued, to prosper
thee when pursuing; I have cut off all thine enemies, that stood
in the way of thine advancement and settlement.” 3. He had
crowned him not only with power and dominion in Israel, but
with honour and reputation among the nations about; I have
made thee a great name. He was become famous for his courage,
conduct, and great achievements, and was more talked of than
any of the great men of his day. A great name is what they
who have have great reason to be thankful for, and may im.
prove to good purposes; but what they that have not have no
reason to be ambitious of ; a good name is more desirable. A
man may pass through the world very obscurely, and yet very
comfortably. -
III. A happy establishment is promised to God's Israel, v.
10, 11. is comes in in a parenthesis, before the promises
made to David himself, to let him understand, that what God
designed to do for him was for Israel’s sake, that they might
be happy under his administration, and to give him the satis-
faction of foreseeing peace upon Israel, when it was promised
him that he should see his children's children, Ps. cxxviii. 6. A
good king cannot think himself happy, unless his kingdom be
so. The promises that follow relate to his family and pos-
terity, these therefore, which speak of the settlement of Israel,
intend the happiness of his own reign. Two things are pro-
mised. 1. A quiet place ; I will appoint a place for my people
Israel. It was appointed long ago, yet they were disappoint-
ed, but now that appointment should be made good. Canaan
should be clearly their own, without any ejection or molesta-
tion. 2. A quiet enjoyment of that place ; the children of
wickedness, meaning especially the Philistines, who had been
so long a plague to them, shall not afflict them any more : but,
as in the time that I caused judges to be over my people Israel, I
cause thee to rest from all thine enemies ; so v. 11. may be read,
that is, “I will continue and complete that rest; the land
shall rest from war, as it did under the judges.” •
IV. Blessings are entailed upon the family and posterity of
David. David had purposed to build God a house, and, in
requital, God promises to build him a house, v. 11. Whatever
we do for God, or sincerely design to do, though Providence
prevents our doing it, we shall in no wise lose our reward. He
had promised to make him a name, v. 9. here he promises to
make him a house, which should bear up that name. It would
be a great satisfaction to David, while he lived, to have the
inviolable assurance of a divine promise, that his family
should flourish when he is gone. Next to the happiness of
our souls, and the church of God, we would desire the happi-
ness of our seed, that those who come of us may be praising
God on earth, when we are praising him in heaven. ..
1. Some of these promises relate to Solomon, his immediate
successor, and to the royal line of Judah. (1.) That God
would advance him to the throne. Those words, when the
days be fulfilled, and thou shalt sleep with thy fathers, intimate
that David himself should come to his grave in peace; and
then I will set up thy seed. . This favour was so much the
greater, because it was more than God had done for Moses, or
Joshua, or any of the judges, whom he called to feed his peo-
ple. David’s government was the first that was entailed ; for
the promise made to Christ, of the kingdom, was to reach to
his spiritual seed : if children, then heirs. (2.) That he would
settle him in the throne. I will establish, his kingdom, v. 12:
The throne of his kingdom, v. 13. His title shall be clear and
uncontested, his interest confirmed, and his administration
steady... (3.) That he would employ him in that good work
of building the temple, which David had only the satisfaction
of designing. He shall build an house for my name, v. 13. The
work shall be done, though David shall not have the doing of
it. (4.) That he would take him into the covenant of adop-
tion, v.14, 15. I will be his father, and he shall be my son. We
need no more to make us and ours happy, than to have God to
be a Father to us and them : and all those to whom God is a
Father, he by his grace makes his sons, by giving them the
disposition of children. If he be a careful, tender, bountiful
Father to us, we must be obedient, tractable, dutiful children
to him. The promise here speaks as wnto sons. [1..] That his
Father would correct him, when there was occasion ; for what
son is he whom the Father chasteneth not ? Afflictions are an
article of the covenant, and are not only consistent with, but
flow from, God’s fatherly love. If he commit iniquity, (as it
proved he did, 1 Kings xi. 1.) I will chasten him, to bring him
to repentance, but if shall be with the rod of men, such a rod
as men may wield, I will not plead against him with the great
power of a God, Job xxiii. 6... Or rather, such a rod, as mers
may bear. “I will consider his frame, and correct him with
all possible tenderness and compassion, when there is need,
and no more than there is need of; it shall be with the stripes,
the touches, (so the word is,) of the children of men ; not a
stroke, or wound, but a gentle touch. [2.] That yet he would
not disinherit him, v. 15. My mercy (and that is the inherit-
ance of sons) shall not depart from him. The revolt of the ten
tribes from the house of David was their correction for ini-
quity, but the constant adherence of the other two of that
family, which was a competent support of the royal dignity,
perpetuated the mercy of God to the seed of David, according
to this promise ; though that family was cut short, yet it was
not cut off, as the house of Saul was. Never any other family
swayed the sceptre of Judah than that of David. This is that
covenant of royalty celebrated, Ps. lxxxix. 3, &c. as typical
of the covenant of redemption and grace.
2. Others of them relate to Christ, who is often called Da-
vid, and the Son of David : that Son of David to whom these
promises pointed, and in whom they had their full accom-
plishment. He was of the seed of David, Acts xiii. 23. Tº
him God gave the throne of his father David, Luke i. 32. Alk
power, both in heaven and earth, and authority to execute
judgment. He was to build the gospel temple, a house for
God's name, Zech. vi. 12, 13. , That promise, I will be his Fa-
ther, and he shall be my Son, is expressly applied to Christ by
the apostle, Heb. i. 5. But the establishing of his house, and
his throne, and his kingdom, for ever, v. 13, and again, and a
third time, v., 16...for ever, can be applied to no other than
Christ and his kingdom ; David’s house and kingdom are
long since come to an end, it is only ºyesian, kingdoma
BEFor E CHRIST, 1042.
II. SAMUEL, WII. David's solemn address to God.
wº-
Peace there shall be no end. The supposition of committing
iniquity cannot indeed be applied to the Messiah himself, but
it is applicable (and very comfortably) to his spiritual seed;
true believers have their infirmities, for which they may ex-
pect to be corrected, but they shall not be cast off. Every
uransgression in the covenant will not throw us out of cove-
nants
Now, (1.) This message Nathan faithfully delivered to
David, v. 17. Though, in forbidding him to build the temple,
he contradicted his own words, yet he was not backward to do
it, when he was better informed concerning the mind of God.
(2.) These promises God faithfully performed to David, and
his seed, in due time. Though David came short of making
good his purpose to build God’s house, yet he did not come
short of making good his promise to build him a house. Such
is the tenor of the covenant we are under; though there are |
many failures in our performances, there are none in God's.
18. Then went king David in, and sat before the
H.O.R.D ; and he said, Who am I, O Lord GoD 2 and
what is my house, that thou hast brought me hither-
to ? 19 And this was yet a small thing in thy sight,
O Lord GoD ; but thou hast spoken also of thy ser-
vant’s heuse for a great while to come. And is this
the manner of man, O Lord GoD 20 And what
can David say more unto thee ? for thou, Lord GoD,
knowest thy servant. 21 For thy word’s sake, and
according to thine own heart, Ilast thou done all
these great things, to make thy servant know them.
22 Wherefore thou art great, O Lord God: for
there is none like thee, neither is there any God
beside thee, according to all that we have heard
with our ears. 23 And what one nation in the earth
is like thy people, even like Israel, whom God went
to redeem for a people to himself, and to make him
a name, and to do for you great things and terrible,
for thy land, before thy people, which thou redeem-
edst to thee from Egypt, from the nations and their
gods? 24 For thou hast confirmed to thyself thy
people Israel, to be a people unto thee for ever:
and thou, LoRD, art become their God. 25 And
now, O Lord God, the word that thou hast spoken
concerning thy servant, and concerning his house,
establish it for ever, and do as thou hast said. 26
And let thy name be magnified for ever, saying, The
LoRD of hosts is the God over Israel: and let the
house of thy servant David be established before
thee. 27 For thou, O Lord of hosts, God of Israel,
hast revealed to thy servant, saying, I will build
thee an house: therefore hath thy servant found in
his heart to pray this prayer unto thee. 28 And
now, O Lord GoD, thou art that God, and thy
words be true, and thou hast promised this goodness
unto thy servant: 29. Therefore now let it please
thee to bless the house of thy servant, that it may
continue for ever before thee: for thou, O Lord | C
GOD, hast spoken it ; and with thy blessing let the
house of thy servant be blessed for ever.
We have here the solemn address David made to God, in
answer to the gracious message God had sent him. We are
not told what he said to Nathan ; no doubt, he received him
very kindly and respectfully, as his messenger, but his answer
to God he took himself, and did not send by Nathan. When
ministers deliver God’s message to us, it is not to them, but
to God, that our hearts must reply; he understands the lan-
guage of the heart, and to him we may come boldly. David
had no sooner received the message, than, while the impres-
sions of it were fresh, he retired to return an answer. Ob-
serve, - - -
I. The place he retired to ; he went in before the Lord, that
is, into the tabernacle where the ark was, which was the token
of God’s presence; before that he presented himself. God's
will now is, that men pray every where; but, wherever we
pray, we must set ourselves as before the Lord, and set him
before us.
that is everlasting, and of the increase of his government and 1
II. The posture he put himself into ; he sat before the Lord.
1. It denotes the posture of his body. Kneeling or standing
is certainly the most proper gesture to be used in prayer; but
the Jews, from this instance, say, “It was allowed to the
kings of the house of David to sit in the temple, and to no
other.” But this will by no means justify the ordinary use of
: that gesture in prayer, whatever may be allowed in a case of
necessity. David went in, and took his place before the Lord, so
; it may be read ; but when he prayed, |. stood up as the man-
ner was. Or, he went in and continued before the Lord ; staid
some time silently meditating, before he began his prayer, and
then remained longer than usual in the tabernacle. Or, 2. It
may denote, the frame of his spirit at this tiime. He went in
and composed himself before the Lord ; thus we should do in
; all our approaches to God; O God, my heart is fixed, my heart
is fired. -
#. The prayer itself, which is full of the breathings of
pious and devout affection toward God.
1. He speaks very humbly of himself, and his own merits.
So he begins as one astonished, Who am I, O Lord God, and
what is my house 2 v. 18. God had reminded him of the mean-
ness of his original, (v. 8.) and he subscribed to it; he had
low thoughts, (1.) Of his personal merits, Who am I?. He
was, upon all accounts, a very considerable and valuable man.
His endowments, both of body and mind, were extraordinary.
His gifts and graces were eminent. He was a man of honour,
success, and usefulness, the darling of his country, and the
dread of its enemies; yet he says, when he comes to speak of
himself before God, “ Who am I? A man not worth taking
notice of.” (2.) Of the merits of his family. What is my
house ? His house was of the royal tribe, and descended from
the prince of that tribe ; he was allied to the best families of
the country, and yet, like Gideon, thinks his family poor in
Judah, and himself the least in his father's house, Judg. vi. 15.
David thus humbled himself, when Saul's daughter was men-
tioned to him for a wife, (1 Sam. xviii. 18.) but now with much
more reason. Note, It very well becomes the greatest and
best of men, even in the midst of the highest advancements,
to have low and mean thoughts of themselves. For the great-
est of men are worms, the best are sinners, and those that are
highest advanced, have nothing but what they have received;
“What am I, that thou hast brought me hitherto ; brought me
to the kingdom, and to a settlement in it, and rest from all
mine enemies?” It intimates that he could not have reached
this himself by his own management, if God had not brought
him to it. All our attainments must be looked upon as God's
vouchsafements.
2. He speaks very highly and honourably of God’s favours
to him. In what he had done for him. “ Thou hast
brought me hitherto, to this great dignity and dominion. Hi-
therto thou hast helped me.” Though we should be left at
uncertainty concerning further mercy, we have great reason to
be thankful for that which has been done for us hitherto, Acts
xxvi. 22. (2.) In what he had yet further promised him.
God had done great things for him already, and yet, as if those
had been nothing, he had promised to do much more, v. 19.
Note, What God has laid out upon his people is much, but
what he has laid up for them is infinitely more, Ps. xxxi. 19.
The present graces and comforts of the saints are invaluable
gifts; and yet, as if these were too little for God to bestow
upon his children, he has spoken concerning them for a great
while to come, even as far as eternity itself reaches. Of this
we must own, as David here, [1..] That it is far beyond what
we could expect. Is this the manner of men.” That is, First,
an man expect to be so dealt with by his Maker? Is this the
law of Adam? Note, Considering what the character and con-
dition of man is, it is very surprising and amazing that God
should deal with him as he does. e
and therefore under a law of distance; unprofitable to God, and
therefore under a law of disesteem and disregard ; guilty and
obnoxious, and therefore under a law of death and damnation.
But how unlike are God’s dealings with man to this law of
Adam . He is brought near to God, purchased at a high-rate ;
taken into covenant and communion, with God: could this
ever have been thought of 2 Secondly, Do men usually deal
thus one with another ? No, the way of our God is far above
the manner of men. Though he be high, he has respect to
Man is a mean creature,
*
the lowly; and is this the manner of men? Though he is
offended by us, he beseeches us to be reconciled, waits to be
gracious, multiplies his pardons; and is this the manner of
ment. Some give another sense of this, reading it thus : And
this is the law of man, the Lord Jehovah : that is, “This pro-
mise of one whose kingdom shall be established for ever, mus:
be understood of one that is a man, and yet the Lord Jehovah
I this must be the law of such a one. A Messiah from my loins
* 796
BEFoRE CHRIST, 1042.
The prayer of David.
II. SAMUEL, WHI.
must be man, but, reigning, for ever, must be God.” [2.1
That beyond this there is nothing we can desire.
for, more ?
the Lord God, be ours, what can we ask, or think of, more?
Eph. iii. 20. The promises of the covenant of grace are fram-
ed by him that knows us, and therefore knows how to adapt
them to every branch of our necessity. He knows us better
than we know ourselves; and therefore let us be satisfied
with the provision he has made for us; what can we say more
for ourselves in our prayers, than he has said for us in his
promises 3
3. He ascribes all to the free grace of God; (v. 21.) both the
great things he had done for him, and the great things he had
made known to him. All was, (1.) For his word’s sake, that
is, for the sake of Christ, the Eternal Word; it is all owing to
his merit. Qr, “That thou mayest magnify thy word of pro-
mise above all thy name, in making it the stay and store-house
of thy people.” (2.) According to thy own heart, thy gra.
cious counsels, and designs, ea mero motu-of thy own good
gleasure ; Even so, Father, because it seemed good in thine eyes.
All that God does for his people in his providences, and
secures to them in his promises, is for his pleasure, and for his sº g
| name, John xii. 28. and ch. xvii. 1.
4. He adores the greatness and glory of God, v. 22. Thou
art great, O Lord God, for there is mone like thee. God’s
gracious condescension to him, and the honour he had put
upon him, did not at all abate his awful veneration for the
Divine Majesty; for the nearer any are brought to God, the
more they see of his glory ; and the dearer we are in his eyes,
praise ; the pleasures of his will, and the praise of his word.
the greater he should be in ours. And this we acknowledge
concerning God, that there is no Being like him, nor any God
beside him ; and that what we have seen with our eyes, of his
power and goodness, is according to all that we have heard g * e
- | his earnest desire of it, is all in all to the happiness of his
with our ears, and the one half not told us.
5. He expresses a great esteem for the Israel of God, v. 23,
24. As there were none among the gods to be compared with
Jehovah, so none among the nations to be compared with .
Israel ; considering, (1.) The works he had done for them.
He went to redeem them, applied himself to it as a great work,
went about 1t with solemnity, Elohim halecu, dii iverumt—The
As if there were the same consultation and con-
currence of all the persons in the blessed Trinity, about the
gods went.
work of redemption, that there was about the work of creation,
when God said, Let us make man.
here, was typical of our redemption by Christ, in that, [I.]
They were redeemed from the nations and their gods; so aré
we from all iniquity, and all conformity to this º ; :
[2.] They
were redeemed to be a people unto God, purified and appro-
priated to himself, that he might make himself a great name,
and do for them great things; the honour of God, and the
Christ came to save his people from their sins.
eternal happiness of the saints, are the two things aimed at
(2.) The covenant he had made with
in their redemption.
them, v.24. It was, [1..]. Mutual ; “They to be a people to
thee, and thou to be a God to them ; all their interests conse-
crated to thee, and all thine attributes engaged for them.”
He that
[2.] Immutable ; “Thou hast confirmed them.”
makes the covenant makes it sure, and will make it good.
6. He concludes with humble petitions to God. (1.) He
grounds his petitions upon the message which God had sent
him.; v.27. Thou hast revealed this to thy servant; that is,
‘. Thou hast of thine own good will given me the promise, that
thou wilt build me a house, else I could never have found in
my heart to pray such a prayer as this ; I durst not have asked
such great things, if I had not been directed and encouraged
by thy promise to ask them ; they are indeed too great for me
to beg, but not too great for thee to give. Thy servant has
found in his heart to pray this prayer;” so it is in the original,
and the Septuagint. Many, when they go to pray, have their
hearts to seek, but David's heart was found, that is, it was .
fixed ; gathered in from his wanderings, and entirely engaged
to the duty, and employed in it. That prayer which is found
in the tongue only, will not please God ; it must be found in
the heart, that must be lifted up and poured out before God.
My son, give God thy heart. (2.) He builds his faith and
hopes to speed, upon the fidelity of God’s promise, v. 25.
Thou art that God; thou art he, even that God ; the Lord of
hosts, and God of Israel : or, That God whose words are true,
that God whom one may depend upon ; and thou hast pro-
mised this goodness writo thy servant, which I am therefore bold
“And what
can David say more unto thee ? v. 20. What can I ask, or wish
Thou, Lord, knowest thy servant, knowest what
will make me happy, and what thou hast promised is enough
to do so.” The promise of Christ includes all ; if that man,
Whom they that were sent
of God went to redeem ; so the Chaldee, meaning, I suppose,
Moses and Aaron. The redemption of Israel, as described
f
to pray for. (3.) Thence he fetches the matter of his prayer,
and refers himself to that, as the guide of his prayers.
[1..] He prays for the performance of his promise, v. 25.
ºt E. the word be made good to me, on which thou hast caused
me to hope, Ps. cxix. 49. and do as thow hast said ; I desire no
more, and I expectino less; so full is the promise, and so firm.”
Thus we must turn God’s promises into prayers, and then they
shall be turned into performances, for, with God, saying and
doing are not two things, as they often are with men ; God
will do as he hath said. * : * ~ * * . . . . . *
[2.) He prays for the glorifying of God's name, v. 26.
Let thy name be magnified for ever; this ought to be the sum-
mary and centre of all our prayers, the Alpha and the Qmega
of them ; begin with Hallowed be thy name, and end with
Thine is the glory for ever and ever. Whether I be magnified
or no, let thy name be magnified. And he reckons that nothing
magnifies God’s name more than this, to say, with suitable
affections, The Lord of hosts is the God over Israel. This be-
speaks the God of Israel gloriously great, that he is the Lord of
hosts; and this bespeaks the Lord of Hosts gloriously good,
that he is God over Israel; in both, let his name, be magnified
for ever: let all the creatures, and all the churches, give him
the glory of these two. David desired the performance of
God’s promise for the honour, not of his own name, but of
God’s. Thus the son of David prayed, Father, glorify thy
Glorify thy Son, that thy
Son may also glorify thee.. tº -
[3]. He prays for his house, for to that the promise has
spécial reference; First, That it might be happy, v. 29.
Let it please thee to bless the house of thy servant, and again,
with thy blessing ; let the house of thy servant be truly and
eternally blessed. Those whom thou blessest, are blessed indeed.
The care of good men is very much concerning their families;
and the best entail on their families is that of the blessing of
God. The repetition of this request is not a vain repetition,
but expressive of the value he had of the divine blessing, and
family, Secondly, That the happiness of it might remain.
Let it be established before thee, v. 26. Let it continue for ever
before thee, v. 29. He prays, l. That the entail of the crown
might not be cut off, but remain in his family; that none of
his might ever forfeit it, but that they might walk before God,
and that would be their establishment. 2. That his kingdom
might have its perfection and perpetuity in the kingdom of the
Messiah. When Christ for ever sat down on the right hand
of God, (Heb. x. 12.) and received all possible assurance that
his seed and throne shall be as the days of heaven, this prayer
of David the son of Jesse for his seed was abundantly an-
swered, that it might continue before God for ever. See Ps.
lxxii. 17. The perpetuity of the Messiah's kingdom is the
desire and faith of all good people. -
- CHAP. VIII.
David having sought first the kingdom of God and the righteousness
thereof, settling the ark as soon as he was himself well settled, we are
Here told how all things were added to him. . Here is an account, J.
Of his conquests. He trium hed, l. Over the Philislines, v. i. 2
Over the Moabites, v. 2. 3. Over the king of Zobah, v. 3, 4. 4. Over
the Syrians, v. 5–8, 13. 5. Over the Edomles, v. 14. ... II. Qf the
presents that were brought him, and the wealth he got from the nations he
subdued, which he dedicated to God, v. 9–12... I II. Of his court, the
. administration of his government, v. 15, and his chief officers, v. 16—
18. This gives us a general idea of the prosperity of David's reign.
.1 ND after this it came to pass, that David
smote the Philistines, and subdued them :
and David took Metheg-ammah out of the hand of
the Philistines. 2 And he smote Moab, and mea-
sured them with a line, casting them down to the
ground: even with two lines measured he to put to
death, and with one full line to keep alive : and so
the Moabites became David’s servants, and brought
gifts. 3. David smote also Hadadezer, the son of
Rehob, king of Zobah, as he went to recover his
border at the river Euphrates, 4 And David took
from him a thousand chariots, and seven hundred
horsemen, and twenty thousand footmen : and Da-
vid houghed all the chariot horses, but reserved of
them for an hundred chariots. 5 And when the
Syrians of Damascus came to succour Hadadezer
king of Zobah, David slew of the Syrians two and
twenty thousand men. 6 Then David put garrisons
in Syria of Damascus: and the Syrians became ser-
vants to David, and brought gifts,...And the Lorn
BEFoEE CHRIST, 1042. .
To: sends Joram to David.
II. SAMUEL, VIII.
preserved David whithersoever he went. 7 And
I)avid took the shields of gold that were on the ser-
vants of Hadadezer, and brought them to Jerusalem.
8 And from Betah, and from Berothai, cities of Ha-
dadezer, king David took exceeding much brass.
God had given David rest from all his enemies that opposed
him and made head against him ; and he, having made a
good use of that rest, has now commission given him to make
war upon them, and to act offensively for the avenging of
Israel’s quarrels and the recovery of their rights; for as yet
they were not in full possession of that country, which by the
promise of God they were entitled to.
I. He quite subdued the Philistines, v. 1. They had at-
tacked him when they thought him weak, ch. v. 17. and went
by the worse then ; but when he found himself strong, he at-
tacked them and made himself master of their country. They
had long been vexatious and oppressive to Israel : Saul got
‘mo ground against them, but David completed Israel’s de-
liverance, which Samson had begun long before, Judg. xiii. 5.
Metheg-ammah was Gath, (the chief and royal city of the
Philistines,) and the towns belonging to it, among which
there was a constant garrison kept by the Philistines on the
hill Ammah, (2 Sam. ii. 24.) which was Metheg, a bridle (so
it signifies) or curb upon the people of Israel; this David
took out of their hand, and used it as a curb upon them. Thus,
when the strong man is disarmed, the armour wherein he
trusted is taken from him, and used against him, Luke xi. 22.
And, after the long and frequent struggles which the saints
have had with the powers of darkness, like Israel with the
Philistines, the son of David shall tread them all under their
feet, and make the saints more than conquerors. .
II. He smote the Moabites, and made them tributaries to
Israel, v. 2. He divided the country into three parts; two of
which he destroyed, casting down the strong-holds, and put-
ting all to the sword ; the third part he spared, to till the
ground, and be servants to Israel. Dr. Lightfoot says, he
laid them on the ground, and measured them with a cord, who
should be slain, and who should live; and this is called,
meting out the valley of Succoth, Ps. lx. 6. The Jews say, he
used this severity with the Moabites, because that they had
slain his parents, and brethren, whom he put under the pro-
tection of the king of Moab during his exile, 1 Sam. xxii. 3, 4.
He did it in justice, because they had been, and in policy,
because, if left in their strength, they still would have been,
gangerous enemies to the Israel of God. But observe, though
it was necessary that two thirds should be cut off, yet the line"
that was to keep alive, though it was but one, is ordered to be
a full line. Be sure to give that length enough ; let the line
of mercy be stretched to the utmost, in favorem vitae—so as to
{..." life: acts of indemnity must be construed so as to en-
arge the favour. Now Balaam’s prophecy was fulfilled, A
sceptre shall arise out of Israel, and shall Smite the corners of
Moab, to the utmost of which the fatal line extended, Numb.
xxiv. 17. The Moabites continued tributaries to Israel till
after the death of Ahab, 2 Kings iii. 4, 5. then they rebelled
and were never reduced.
III. He smote the Syrians, or Aramites: of them there were
two distinct kingdoms, as we find them spoken of in the title
of the lxth Psalm, Aram Naharaim, Syria of the rivers, whose
head city was Damascus, (famed for its rivers, 2 Kings v. 12.)
and Aram Zobah, which joined to it, but extended to Eu-
phrates. These were the two northern crowns. 1. David be-
gan with the Syrians of Zobah, v. 3, 4. As he went to settle
his border at the river Euphrates, (for so far the land conveyed
by the divine grant to Abraham and his seed did extend,
‘Gen. xv. 18.) the king of Zobah opposed him, being himself
possessed of those countries which belonged to Israel ; but
David routed his forces, and took his chariots and horsemen.
The horsemen are here said to be 700, but 1 Chron. xviii. 4.
seven thousand. If they divided their horse by ten in a com-
pany, as it is probable they did, the captains and companies
were 700, but the horsemen were 7000, David houghed the
horses, cut the sinews of their hams, and so lamed them, and
ºrnade them unserviceanle, at least in war, God having forbid-
den them to multiply horses, Deut. xvii. 16.
only one hundred chariots, out of one thousand, for his own
use; for he placed his strength, not in chariots or horses, but
in the living God, Ps. xx. 7. and wrote it from his own obser-
vation, that a horse is a vain thing for safety. Ps. xxxiii. 16, 17.
2. The Syrians of Damascus coming in to the relief of the king
of Zobah, fell with hin : 22,000 were slain in the field; v. 5.
so that it was easy for David to make himself master of the
country, and garrison it for himself, v. 6. The enemies of
“God’s church, thºnk to secure themselves, will prove, in
*
Zobah.
David reserved.
the end, to ruin themselves, by their confederacies with each
other.... Associate yourselves, and ye shall be broken in pieces.
Isa. viii. 9. - -
In all these wars, (1.) David was protected. The Lord pre-
served him whithersoever he went. It seems, he went in person,
and, in the cause of God and Israel, jeoparded his own life in
the high places of the field ; but God covered his head in the
day of battle, which he often speaks of, in his psalms, to the
glory of God. (2.) He was enriched. He took the shields of
gold which the servants of Hadadezer had in their custody,
v. 7. and much brass from several cities of Syria, v. 8. which
he was entitled to, not only jure belli—by the wheontrollable
right of the longest sword, (“Get it, and take it,”) but by
commission from heaven, and the ancient entail of these
countries on the seed of Abraham.
9. When Toi king of Hamath heard that David
had smitten all the host of Hadadezer, 10 Then
Toi sent Joram his son unto king David, to Salute
him, and to bless him, because he had fought against
Hadadezer, and smitten him : (for Hadadezer had
wars with Toi:) and Joram brought with him vessels
of silver, and vessels of gold, and vessels of brass;
11 Which also king David did dedicate unto the
LoRD, with the silver and gold that he had dedicated
of all nations which he subdued; 12 Of Syria, and
of Moab, and of the children of Ammon, and of
the Philistines, and of Amalek, and of the spoil of
Hadadezer, son of Rehob, king of Zobah. 13 And
David gat him a name when he returned from smit-
ing of the Syrians in the valley of Salt, being eighteen
thousand men. 14 And he put garrisons in Edom ;
throughout all Edom put he garrisons: and all they
of Edom became David’s servants. And the LORD
preserved David whithersoever he went.
Here is, 1. The court made to David by the king of Ha-
math, who, it seems, was at this time at war with the king of
He, hearing of David’s success against his enemy,
sent his own son ambassador to him, v. 9, 10. to congratulate
him on his victory, to return him thanks for the favour he had
done him, in breaking the power of one he was in fear of, and
to beg his friendship ; thus he not only secured but strength-
ened himself. And David lost nothing by taking this little
prince under his protection, any more than the old Romans
did by the like policy; for the wealth he had from the coun-
tries he conquered by way of spoil, he had from this by way
of present or gratuity; Vessels of silver and gold. Better get
by composition than by compulsion.
2. The offering David made to God of the spoils of the na
tions, and all the rich things that were brought him. He
dedicated all to the Lord, v. 11, 12. This crowned all his
victories, and made them far to outshine Alexander’s, or
Caesar's, that they sought their own glory, but he aimed at the
glory of God. All the precious things he was master of were
dedicated things; that is, they were designed for the building
of the temple; and a good omen it was of kindness to the
Gentiles in the fulness of time, and of the making of God’s
house a house of prayer for all people, that the temple was
built of the spoils and presents of Gentile nations. In allu-
sion to which, we find the kings of the earth bringing their
glory and honour into the new Jerusalem, Rev. xxi. 24. Their
gods of gold David burnt, 2 Sam. v. 21. but their vessels of
gold he dedicated ; thus, in the conquest of a soul, by the
grace of the Son of David, what stands in opposition to God .
must be destroyed, every lust mortified and crucified, but what
may glorify him must be dedicated, and the property of it
altered ; even the merchandise and the hire must be holiness
to the Lord, Isa. xxiii. 18. the gain consecrated to the Lord of
the whole earth, Mic. iv. 13. and then it is truly our own, and
that most comfortably. -
3. The reputation he got, in a particular manner, by his
victory over the Syrians, and their allies the Edomites, who
acted in conjunction with them ; as appears by comparing
the title of the 60th Psalm, which was penned on this occa-
sion, with v. 13. he gat him a name, for all that conduct and
courage which are the praise of a great and distinguished
general. Something extraordinary, it is likely, there was in
that action, which turned very much to his honour, yet he is
careful to transfer the honour to God, as appears by the psalm
he penned on this occasion, v. 12. It is through God that we
do valiantly. -
4. His success against the Edomites; they all became David s
BEFORE CHRIST, 1039.
II. SAMUEL, IX. David sends for Mephibosheth.
servants, v. 14. Now, and not till now, Isaac's blessing was
accomplished, by which Jacob was made Esau’s lord, Gen.
xxvii. 37–40. and the Edomites continued long tributaries to
the kings of Judah, as the Moabites were to the kings of
Israel, till, in Joram's time, they revolted, 2 Chron. xxi. 8.
as Isaac had there foretold that Esau should, in process of
time, break the yoke from off his neck. Thus, David, by his
conquests. (1.) Secured peace to his son, that he might have
time to build the temple. And, (2.) Procured wealth for his
son, that he might have wherewith to build it. God em-
ploys his servants variously ; some in one employment, others
in another; some in the spiritual battles, others in the
spiritual buildings; and one prepares work for the other, that
God may have the glory of all. All David’s victories were
typical of the success of the gospel against the kingdom of
Satan, in which the Son of David rode forth, conquering and
to conquer, and he shall reign, till he has brought down all
opposing rule, principality, and power ; and he has, as David
had, v. 2. a line to kill, and a line to save ; for the same gos-
pel is to some a savour of life unto life, to others a savour of
death unto death.
15 And David reigned over all Israel; and Da-
vid exccuted judgment and justice unto all his
people. 16 And Joab the son of Zeruiah was over
the host; and Jehoshaphat the son of Ahilud was
recorder ; 17 And Zadok the son of Ahitub, and
Ahimelech the son of Abiathar, were the priests;
and Seraiah was the scribe ; 18 And Benaiah the
son of Jehoiada was over both the Cherethites and
the Pelethites; and David’s sons were chief rulers.
David was not so engaged in his wars abroad, as to neglect
the administration of the government at home.
1. His care extended itself to all parts of his dominion.
He reigned over all Israel, v. 15. not only he had a right to
reign over all the tribes, but he did so ; they were all safe
under his protection, and shared in the fruits of his good go-
Wernment.
2. He did justice with an unbiassed unshaken hand; he
executed judgment wnto all his people ; neither did wrong, nor
denied or delayed right to any. It bespeaks, (1.) His in-
dustry and close application to business; also his easiness of
access, and readiness to admit all addresses and appeals made
to him. All his people, even the meanest, and those too of
the meanest tribes, were welcome to his council-board. (2.)
His impartiality, and the equity on his proceedings, in ad-
ministering justice; he never perverted justice for favour or
affection, nor had respect of persons, in judgment. Herein
he was a type of Christ, who was faithful and true, and who
doth in righteousness both judge and make war, Rev. xix. 11;
See Ps. lxxii. 1, 2., -
3. He kept geod order and good officers, in his court. David
being the first king that had an established governinent, (for
Saul's reign was short and unsettled,) he had the modelling
of the administration : in Saul's time, we read of no other
great officer than Abner, that was captain of the host ; but
David instituted more officers. Here are, (1.) Two military
officers ; Joab that was general of the forces in the field, and
Benaiah that was over the Cherethites and Pelethites, who
were either the city train-bands, archers and slingers, so the
Chaldee, or rather the life-guards, or standing force, that at-
tended the king’s person ; the pretorian band, the militia.
They were ready to do service at home, to assist in the admi-
nistering of justice, and to preserve the public peace : we find
them employed in proclaiming Solomon, 1 Kings i. 38. (2.)
Two ecclesiastical officers; Zadok and Ahimelech were priests,
that is, they were most employed in the priests’ work under
Abiathar, the high priest. (3.) Two civil officers; one that
was recorder or remembrancer, to put the king in mind of
business in its season; he was prime minister of state, yet not
intrusted with the custody of the king’s conscience, as they
say of our lord chancellor, but only of the king's memory; let
the king be put in mind of business, and he would do it him-
self. Another that was scribe, or secretary of state, that drew
up public orders and despatches, and recorded judgments given.
Lastly, David's sons, as they grew up to be fit for business,
were made chief rulers; they had places of honour and trust
assigned them, either in the household, or in the camp, or in
the courts of justice, according as their genius led them.
They were chief about the king; so it is explained, 1 Chron.
xv. 17. employed near him, that they might be under his eye.
Our Lord Jesus has appointed officers in his kingdom, for his
honour and the good of the community; when he ascended on
migh, he gave these gifts, Eph. iv. 8, 11. to every man his work,
Mark xiii. 34. David made his sons chief rulers; but all be-
lievers, Christ's spiritual seed, are better preferred, for they
are made to our God kings and priests, Rev. i. 6.
CHAP. IX.
The only thing recorded in this chapter, is, the kindness David showed to
Jonaihan's seed for his sake. I. The kind inquiry he made after the
remains of the house of Saul, and his discovery of Mephibosheth, v. 1–
4. II. The kind réception he gave to Mephibosheth, when he was
brought to him, v. 5–8. III. The kind provision he made for him and
ſhis, v. 9–13.
I ND David said, Is there yet any that is left
AºA of the house of Saul, that I may show him
kindness for Jonathan’s sake 2 2 And there was of
the house of Saul a servant whose name was Ziba :
And when they had called him unto David, the
king said unto him, Art thou Ziba? And he said,
Thy servant is he. 3 And the king said, Is there
not yet any of the house of Saul, that I may show
the kindness of God unto him 2 And Ziba said unto
the king, Jonathan hath yet a son, which is lame
on his feet. 4 And the king said unto him, Where
is he And Ziba said unto the king, Behold, he is
in the house of Machir the son of Ammiel, in Lo-
debar. 5 Then king David sent, and fetched him
out of the house of Machir the son of Amnanel,
from Lo-debar. 6 Now when Mephibosheth, the
son of Jonathan, the son of Saul, was come unto
David, he fell on his face, and did reverence. And
David said, Mephibosheth And he answered,
Behold thy servant. 7 And David said, unto him,
Fear not: for I will surely show thee kindness for
Jonathan thy father's sake, and will restore thee all
the land of Saul thy father ; and thou shalt eat
bread at my table continually. 8 And he bowed
himself, and said, What is thy servant, that thou
shouldest look upon such a dead dog as I am *
Here is, I. David’s inquiry after the remains of the ruined
house of Saul, p. 1. This was a great while after his accession
to the throne, for it should seem that Mephibosheth, who was
but five years old when Saul died, had now a son born, v. 12.
David had too long forgotten his obligations to Jonathan, but
now, at length, they are brought to his mind. It is good
sometimes to bethink ourselves, whether there be any promises
or engagements that we have neglected to make good ; better
do it late than never. The compendium which Paul gives us
of the life of David is this, (Acts xiii. 36.) that he served his
generation according to the will of God, that is, he was a man
that made it his business to do good ; witness this instance,
where we may observe, $º
1. That he sought an opportunity to do good. He might
perhaps have satisfied his conscience with the performance of
his promise to Jonathan, if he had been only ready, upon re-
quest or application made to him by any of his seed, to help
and succout them. But he does more, he inquires of those
about him first, (v. 1.) and when he met with a person that
was likely to inform him, asked him particularly, “Is there
any yet left of the house of Saul, that I may show him kindness?
v. 3. Is there any, not only to whom I may do justice, (Numb.
v. 8.) but to whom I may show kindness? Note, Good men
should seek opportunities of doing good. The liberal deviseth
liberal things, Isa. xxxii. 8. For the most proper objects of
our kindness and charity are such as will not be frequently
met with without inquiry. The most necessitous are the least
clamorous.
2. Those he inquired after were the remains of the house of
Saul, to whom he would show kindness for Jonathan’s sake ;
Is there any left of the house of Saul ? Saul had a very numer-
ous family, (1 Chron. viii. 33.) enough to replenish a country,
and yet so emptied, that none of it appeared ; but it was come
to this inquiry, Is there any left 2 See how the providence of
God can empty full families; see how the sin of man will do
it' Saul's was a bloody house, no marvel it was thus reduced,
ch. xxi. 1. But though God visited the iniquity of the father
upon the children, David would not. “Is there any left that
I can show kindness to, not for Saul’s own sake, but for
Jonathan’s 7”
(1.) Saul was David’s sworn enemy, and yet he would show
kindness to his house with all his heart, and was forward to
do it. He does not say, “Is there any left of the house of
*
BEFORE CHRIST, 1038,
II. SAM UE I, IX. David sends for Mephibosheth.
Saul, that I may find some way to take them off, and prevent
them giving disturbance to me or my successor.” It was
against Abimelech’s mind, that any one was left of the house
of Gideon, (Judg. ix. 5.) and against Athaliah’s mind, that
any one was left of the seed royal ; (2 Chron. xxii. 10, 11.)
those were usurped governments. David’s needed no such
vile supports; he was desirous to show kindness to the house
Sf Saul, not only because he trusted in God, and feared not
what they could do unto him, but because he was of a cha-
ritable disposition, and forgave what they had done to him.
Note, We must evidence the sincerity of our forgiving those
that have been any way unjust or injurious to us, by being
ready, as we have opportunity, to show kindness both to them
and theirs. We must not only not avenge ourselves upon them,
but we must love them, and do them good, (Matth. v. 44.)
and not be backward to do any office of love and goodwill to
those that have done us many an injury, (1 Pet. iii. 9.) but
contrariwise, blessing. This is the way to overcome evil, and
to find mercy for ourselves and ours, when we or they need it.
(2.) Jonathan was David’s sworn friend, and therefore he
would show kindness to his house. . This teaches us, [1..] To
be mindful of our covenant. The kindness we have promised,
we must conscientiously perform, though it should not be
claimed. God is faithful to us, let us not be unfaithful to one
another.
friendships.
theirs, is one of the laws of our holy religion. He that has
friends, must show himself friendly, Prov. xviii.
[2.] To be mindful of our friendships, our old
Note, Kindness to our friends, even to them and
24. If Provi-
dence has raised us, and our friends and their families are
brought low, yet we must not forget former acquaintance, but
rather look upon that as giving us so much the fairer oppor-
tunity of being kind to them ; then our friends have most need .
of us, and we are in the best capacity to help them. Though
.
there be not a solemn league of friendship tying us to this
constancy of love, yet there is a sacred law of friendship no
less obliging, that to him that is in misery pity should be
showed by his friend; (Job vi. 14.) A brother is born for ad-
versity. Friendship obliges us to take cognizance of the fa-
milies and surviving relations of those we have loved, who,
when they left us, left behind them their bodies, their names,
and their posterity, to be kind to.
kindness of God; not only great kindness, but, (1.) Kind-
ness, in pursuance of the covenant that was between him and
Jonathan, to which God was a Witness.
See 1 Sam. xx. 42.
(2.) Kindness, after God’s example ; for we must be merci-
ful, as he is. He spares those whom he has advantage against,
and so must we, Jonathan's request to David, was, (I Sam.
xx. 14.) “Show me the kindness of the Lord, that I die not,
and the same to my seed.” *
greater instance of kindness than one can ordinarily expect
The kindness of God is some
from men. (3.) It is kindness done after a godly sort, and
with an eye to God, and his honour and favour. -
Information given him concerning Mephibosheth, the
Son of Jonathan. ſº
and knew the state of it; he is sent for and examined, and
Ziba was an old retainer to Saul’s family,
acquaints the king that Jonathan's son was living, but lame,
v. 3.. How he came to be so, we read before, (ch. iv. 4.) and
that he lived obscure, probably among his mother's relations
in Lo-debar, in Gilead, on the other side Jordan, where he
was forgotten, as a dead man out of mind, but bore it the more
easily, because he could remember little of the honour he fell
‘from.
III. The bringing of him to court. The king sent (Ziba,
it is likely) to bring him up to Jerusalem with all convenient
Speed, v. 5. Thus he eased Machir of his trouble, and, per-
haps, recompensed him for what he had laid out on Mephi-
bosheth’s account. This Machir appears to have been a very
generous free-hearted man, and to have entertained Mephibo- :
Sheth, not out of any disaffection to David, or his government,
but in compassion to the reduced son of a prince, for after.
Ward we find him kind to David himself, when he fled from
Absalom ; he is named (ch. xvii. 27.) among those that fur-
nished the king with what he wanted at Mahanaim ; though
when David sent for Mephibosheth from him,
he fittie
thought that the time would come when he himself would ||.
gladly be beholden to him: and perhaps Machir was then the
more ready to help David, in recompence for his kindness to :
Mephibosheth; therefore we should be forward to give, be-
cause we know not but we ourselves may sometime be in want;
(Eccl. xi. 2.) And he that watereth shall be watered also him.
self, Prov. xi. 25.
Now, l. Mephibosheth presents himself to David with all
the respect that was owing to his character.
he fell on his face, and did reverence, v. 6. David had thus
Lame as he was,
made his honours to Mephibosheth’s father, Jonathan, when
he was next to the throne, 1 Sam. xx. 41. he bowed himself to
him three times ; and now Mephibosheth, in like manner, ad-
dresses him, when affairs are so completely reversed. Those
who, when they are in inferior relations, show respect, when
they come to be advanced, shall have respect showed them.
2. David received him with all the kindness that could be.
(1.) He spoke to him as one surprised, but pleased, to see
him. “ Mephibosheth ! Why, is there such a man living?”
He remembered his name, for it is probable that he was born
about the time of the intimacy between him and Jonathan,
(2.) He bade him not be afraid. Fear not, v. 7. It is pro-
bable that the sight of David put him into some confusion; to
free him from which, he assures him that he sent for him, not
out of any jealousy he had of him, or with any bad design
upon him, but to show him kindness. Great men should not
take a pleasure in the timorous approaches of their inferiors,
(for the great God does not,) but should encourage them.
(3.) He gives him, by grant from the crown, all the land of
Saul his father, that is, his paternal estate, which was forfeited
by Ish-bosheth’s rebellion, and added to his own revenue.
This was a real favour, and more than giving him a kind word.
True friendship will be generous. (4.) Though he had thus
given him a good estate, sufficient to maintain him, yet, for
Jonathan’s sake, (whom perhaps he saw some resemblance of
in Mephibosheth’s face,) he will take him to be a constant
guest at his own table, where he will, not only be comfortably
fed, but have company and attendance suitable to his birth
and quality. Though Mephibosheth was lame and unsightly,
and does not appear to have any great fitness for business,
yet, for his good father’s sake, David will take him to be one
of his family.
3. Mephibosheth accepts this kindness with great humility
and self-abasement. He was none of those that take every
favour as a debt, and think every thing too little that their
friends do for them ; but, on the contrary, speaks as one
amazed at the grants David made him, v. 8. What is thy ser-
vant, that thou shouldest look upon such a dead dog as I am?
How does he vilify himself! Though the son of a prince, and
the grandson of a king, yet, his family being under guilt and
| wrath, and himself poor and lame, he calls himself a dead dog
3. The kindness he promised to show them, he calls, the
before David. Note, It is good to have the heart humble un-
der humbling providences: if, when Divine Providence brings
our condition down, divine grace brings our spirits down with
it, we shall be easy. And those who thus humble themselves,
shall be exalted. How does he magnify David’s kindness?
It had been easy to lessen it, if he had been so disposed. Had
David restored him his father's estate, it was but giving him
his own. Did he take him to his table 2 That was policy,
that he might have an eye upon him. But Mephibosheth
thinks all kind that David said and did, and himself less than
the least of his favours. See 1 Sam. xviii. 18.
9 Then the king called to Ziba, Saul’s servant,
and said unto him, I have given unto thy master’s
son all that pertained to Saul, and to all his house.
10 Thou therefore, and thy sons, and thy servants,
shall till the land for him, and thou shalt bring in
the fruits, that thy master’s son may have food to
eat: but Mephibosheth, thy master's son, shall eat
bread alway at my table. Now Ziba had fifteen
sons, and twenty servants. 11 Then said Ziba unto
the king, According to all that my lord the king
hath commanded his servant, so shall thy servant
do.
As for Mephibosheth, said the king, he shall
eat at my table, as one of the king’s sons. 12 And
Mephibosheth had a young son, whose name was
Micha. And all that dwelt in the house of Ziba
were servants unto Mephibosheth. 13 So Mephi-
bosheth dwelt in Jerusalem : for he did eat conti-
nually at the king’s table; and was lame on both
his feet. -
The matter is here settled concerning Mephibosheth.
1. This grant of his father's estate is confirmed to him, and
Ziba called to be a witness to it, v. 9. and, it should seem,
Saul had a very good estate, for his father was a mighty man.
of substance, 1 Sam. ix. 1. and he had fields and vineyards to
bestow, 1 Sam. xxii. 7. Be it ever so much, Mephibosheth
is now master of it all.
2. The management of the estate is committed to Ziba, who
knew what it was, and how to make the most of it, whom,
800
BEFORE CHRIST, 1039.
Indignity offered by PTantºn.
II. SAMUEL, X.
having been his father’s servant, he might confide in, and who,
having a numerous family of sons and servants, had hands
Sufficient to be employed about it, v. 10. Thus Mephibosheth
is made very easy, having a good estate without care, and is
ºn a fair way of being very rich ; having much coming in, and
little occasion to spend, himself being kept at David’s table.
Yet he must have food to eat beside his own bread, provisions
for his son and servants, and Ziba’s sons and servants would
eome in for their share of his revenue; for which reason, per-
haps, their number is here mentioned, fifteen sons and twenty
servants, who would require nearly all there was ; for as goods
are increased, they are increased that eat them, and what good
has the owner thereof, save the beholding of them with his eyes 2
Eccl. v. 11. All that dwelt in the house of Ziba were servants
to Mephibosheth, v. 12. that is, they all lived upon him, and
made a prey of his estate, under pretence of waiting on him,
and doing him service. The Jews have a saying, “ He that
multiplies servants, multiplies thieves.” Ziba is now pleased,
for he loves wealth, and will have abundance: “As the king
has commanded, so shall thy servant do, v. 11. let me alone with
the estate : and as for Mephibosheth,” (they seem to be Ziba’s
words,) “ if the king please, he need not trouble the court,
ge shall eat at my table, and be as well treated as one of the
kºg's sons.” But David will have him to his own table, and
Mephibosheth is as well pleased with his post, as Ziba with
his : how trnfaithful Ziba was to him, we shall find afterward,
ch. xvi. 3. -
isow, because David was a type of Christ, his Tord and
Son, his Root and Offspring, let his kindness to Mephibo-
sheth serve to illustrate the kindness and love of God our
Saviour toward fallen man, which yet he was under no obli-
gation to, as David was to Jonathan. Man was convicted of
rebellion against God, and, like Saul’s house, under a sentence
of rejection from him, was not only brought low and impo-
verished, but lame and impotent, made so by the fall : the
Son of God inquires after this degenerate race, that inquired
not after him ; comes to seek and save them. To those of
them that humble themselves before him, and commit them-
selves to him, he restores the forfeited inheritance, he entitles
them to a better paradise than that which Adam lost, and
takes them into communion with himself, sets them with his
children at his table, and feasts them with the dainties of
heaven. Lord, what is man, that thou shouldst thus magnify * * * ,
*: | Sengers came on a bad design, he had done prudently enough
| to be upon the reserve with them, and to dismiss them as soon
him '
CHAP. X.
This chapter gives us, an account of a war Parżd had with the Ammonites,
and the Syrians their allies, with the occasion and success of it. I. Da-
vid sends a friendly embassy to Hanun king of the Ammonites, v. T., 2.
FT. He, upon a base surmise that it was ill intended, abused David's
ambassadors, v. 3, 4 III. David resenting it, v. 5. , the Ammonitºs
prepared for war against him, v. 6. IF. David carries the war into
iheir own cauntry, sends Joab and Abishai against them, who address
themselves to the battle with a great deal of conduct and bravery, v.
7–12. P. The Ammonites, und the Syrians their allies, were totally
routed, v. 13, 14. VI. The forces of the Syrians, which rallied again,
were a second time defeated, v. 15–19.
repaying injuries. - .
1 A ND it came to pass after this, that the king
ſº of the children of Ammon died, and Hanun
his son reigned in his stead. 2 Then said David, I
will shew kindness unto Hanun the son of Nahash,
as his father shewed kindness unto me. And David
Sent to comfort him, by the hand of his servants, for
his father. And David’s servants came into the
land of the children of Ammon. 3 And the princes
Of the children of Ammon said unto Harrun their
lord, Thinkest thou that David doth honour thy
father, that he hath sent comforters unto thee ? hath
not David rather sent his servants unto thee to
search the city, and to spy it out, and to overthrow
Žt 2 4 Wherefore Hanun took David’s servants,
and shaved off the one half of their beards, and cut
off their garments in the middle, even to their but-
tocks, and sent them away. 5 When they told it
unto. David, he sent to meet them, because the men
were greatly ashamed : and the king said, Tarry at
Jericho until your beards be grown, and then return.
Here is, I. The great respect David paid to his neighbour,
the king of the Ammonites, v. 1, 2. l. The inducement to it,
was some kindnesses he had formerly received from Nahash
the deceased king. He showed hindness to me, says David, v. 2.
Vol. I. 5 K
and therefore (having lately had satisfaction in showing kind-
ness to Mephibosheth, for his father’s sake) he resolves to
show kindness to his son, and to keep up a friendly corres-
pondence with him. Thus the pleasure of doing one kind and
generous action should excite us to another. Nahash had
been an enemy to Israel, a cruel enemy, 1 Sam. xi. 2. and yet
had showed kindness to David, perhaps only in contradiction
to Saul, who was unkind to him ; however, if David received
kindness, he is not nice in examining the grounds and princi-
ples of it, but resolves gratefully to return it. If a Pharisee
give alms in pride, though God will not reward it, yet he that
receives the alms ought to return thanks for it: God knows
the heart, but we do not. 2. The particular instance of re-
spect, was, sending an embassy to condole with him on his
father’s death, as is common among princes in alliance with
each other. David sent to comfort him. Note, It is a comfort
to children, when their parents are dead, to find that their
parents’ friends are theirs, and that they intend to keep up
acquaintance with them. It is a comfort to mourners, to find
that there are those who mourn with them, are sensible of
their loss, and share with them in it. It is a comfort to those
who are honouring the memory of their deceased relations, to
find there are others who likewise honour it, and had a value
for those they valued. - -
II. The great affront which Hanun the king of the Am-
monites put upon David in his ambassadors. 1. He hearkened
to the spiteful suggestions of his princes, who insinuated that
David's ambassadors, under pretence of being comforters, were
Sent as spies, v. 3. False men are ready to think others, as
false as themselves; and they that bear ill-will to their neigii-
bours, are resolved not to believe that their neighbours bear
any good-will to them. They would not thus have imagined
that David dissembled, but that they were conscious to them-
selves that they could have dissembled, to serve a turn. I'll-
founded suspicion argues a bad mind. Bishop Patrick's note
on this, is, that there is nothing so well meant, but it may be
ill-interpreted, and is wont to be so by men who love nobody
but themselves. Men of the greatest honour and virtue must
not think it strange if they be thus misrepresented. Charity
thinketh no evil. 2. Entertaining this vile suggestion, he
basely abused David’s ambassadors, like a man of a sordid,
villanous spirit, that was fitter to rake a kennel than to wear
a crown. If he had any reason to suspect that David's mes-
as he could ; but it is plain be only sought an occasion to put
the utmost disgrace he could upon them, out of an antipathy
to their king and country. They were themselves men of
honour, and much more so, as they represented the prince
that sent them ; they and their reputation were under the
Special protection of the law of nations; they put a confidence
in the Ammonites, and came among them unarmed ; yet Hanun
| used them like rogues and vagabonds, and worse ; shaved off
| the one half of their beards, and cut off their garments in the
Thus did JXavid advance his
own reputation for gratitude, in returning kindnesses; and justice, in
midst, to expose them to the contempt and ridicule of his ser-
vants, that they might make sport with them, and that tiley
| might seem vile.
TIT. David’s tender concern for his servants that were thus
abused. He sent to meet them, and to let them know how
much he interested himself in their quarrel, and how soon he
would avenge it, and directed them to stay at Jericho, a pri-
vate place, where they would not have occasion to come into
company, till that half of their beards, which was shaved off,
was grown to such a length that the other half might be de-
cently cut to it, v. 5. The Jews wore their beards long, rec-
koning it an honour to appear aged and grave; and therefore
it was not fit that persons of their rank and figure should ap-
pear at court unlike their neighbours. Change of raiment, it
is likely, they had with them, to put on, instead of those which
were cut off; but the loss of their beards would not be so soon
repaired; yet, in time, those would grow again, and all would
be well. Let us learn not to lay too much to heart' unjust
reproaches; after a while, they will wear off of themselves,
and turn only to the shame of their authors, while the injured
reputation in a little time grows again, as these beards did.
God will bring forth thy righteousness as a light, therefore watt-
patiently for him, Ps. xxxvii. 6, 7.
Some have thought that David, in the Indignity he received.
from the king of Ammon, was but well enough served for court-
ing and complimenting that pagan prince, whom he knew to
be an inveterate enemy to Israel, and might now remember
how, when he would have put out the right eyes of the men of
Jabesh-gilead, he designed that, as he did this, for a reproach.
upon all Israel, I Sam. xi. 2. What better usage could he
expect from such a spiteful family and Pºle 3 Why should
80 I
EEFORE CHRIST, 1038.
H.H. SAMUE L. X. Ammonites and Syrians defeated.
he covet the friendship of a people, which Israel must have so
little to do with, as that an Ammonite might not enter into the
congregation of the Lord, even to the tenth generation, Deut.
xxiii. 3.
6 And when the children of Ammon saw that
they stank before David, the children of Ammon
sent and hired the Syrians of Beth-rehob, and the
Syrians of Zoba, twenty thousand footmen, and of
king Maacah a thousand men, and of Ish-tob
twelve thousand men. 7 And when David heard
of it, he sent Joab, and all the host of the mighty
men. 8 And the children of Ammon came out,
and put the battle in array at the entering in of the
gate: and the Syrians of Zoba, and of Rehob, and
Ish-tob, and Maacah, were by themselves in the
field. 9 When Joab saw that the front of the battle
was against him before and behind, he chose of all
the choice men of Israel, and put them in array
against the Syrians : 10 And the rest of the people
he delivered into the hand of Abishai his brother,
that he might put them in array against the children
of Ammon. 11 And he said, If the Syrians be too
strong for me, then thou shalt help me ; but if the
children of Ammon be too strong for thee, then I
will come and help thee. 12 Be of good courage,
and let us play the men for our people, and for
the cities of our God : , and the LoRD do that which
seemeth him good. 13 And Joab drew nigh, and
the people that were with him, unto the battle
against the Syrians : and they fled before him. 14
And when the children of Ammon saw that the
Syrians were fled, then fled they also before
Abishai, and entered into the city. So Joab re-
turned from the children of Ammon, and came to
Jerusalem.
Here is, I. The preparation which the Ammonites make for
war, v. 6. They saw they had made theimselves very odious
to David, and obnoxious to his just displeasure ; this they
might easily foresee, when they abused his ambassadors, which
was no other than a challenge to war, and a bold defiance of
him. Yet, it seems, they had not considered how unable
they were, with their thousands, to meet his ; for, now they
found themselves an unequal match, and were forced to hire
forces of other nations into their service. Thus sinners
daringly provoke God, and expose themselves to his wrath,
and never consider that he is stronger than they, 1 Cor. x. 22.
The Ammonites gave the affront first, and they were the first
that raised forces to justify it. Had they humbled themselves,
and begged David’s pardon, probably an honorary satisfac-
tion might have atoned for the offence. But when they were
thus desperately resolved to stand by what they had done,
they courted their own ruin. -
II. The speedy descent which David's forces made upon
them, v. 7. When David heard of their military preparations,
he sent Joab with a great army to attack them, v. 7. They
that are in war with the Son of David, not only give the pro-
vocation, but begin the war; for he waits to be gracious, but
they strengthen themselves against him, and therefore, if they
turn not, he will whet his sword, Ps. vii. 12. God has forces
to send against those that set his wrath at defiance, Isa. v. 19.
which will convince them, when it is too late, that none ever
hardened his heart against God, and prospered. It was David’s
prudence to carry the war into their own country, and fight
them at the entering in of the gate of their capital city, Rab-
bah, as some think, or Medeba, a city in their borders, before
which they pitched to guard their coast, 1 Chron. xix. 7.
Such are the terrors and desolations of war, that every good
prince will, in love to his people, keep it, as much as may be,
at a distance from them.
III. Preparations made on both sides for an engagement.
1. The enemy disposing themselves into two bodies, one of
A mmonites, which, being their own, were posted at the gate
of the city ; the other of Syrians, whom they had taken into
their pay, and who were therefore posted at a distance in the
field, to charge the forces of Israel in the flank or rear, while
the Ammonites charged them in the front, v. 8. 2. Joab, like
a wise general, was soon aware of the design, and accordingly
divided his force; the choicest men he took under his own
2
command, to fight the Syrians, whom, probably, he knew to
be the better soldiers, and, being hired men, better versed in
the arts of war, v. 9. The rest of the forces he put under the
command of Abishai his brother, to engage the Ammonites,
v. 10. It should seem, Joab found the enemy so well prepared
to receive them; that his conduct and courage were never so
tried as now.
IV. Joab's speech before the battle, v. 11, 12. It is not
long, but pertinent and brave. 1. He prudently concerts the
matter with Abishai his brother, that the dividing of the forces
might not be the weakening of them ; but that, which part
soever was borne hard upon, the other should come in to its
assistance. He supposes the worst, that one of them should
be obliged to give back ; and, in that case, upon a signal
given, the other should send a detachment to relieve it. Note,
Mutual helpfulness is brotherly duty. If occasion be, thou,
shalt help me, and I will help thee. Christ’s soldiers should
thus strengthen one another's hands in their spiritual warfare.
The strong must succour and help the weak. They that
through grace are conquerors over temptation, must counsel,
and comfort, and pray for, those that are tempted ; When
thow art converted, strengthen thy brethren, Luke xxii. 32. The
members of the natural body help one another, 1 Cor. xii. 21.
2. He bravely encourages himself, and his brother, and the
rest of the officers and soldiers, to do their utmost. Great
dangers put an edge upon true courage. When Joab saw the
front of the battle was against him, both before and behind,
instead of giving orders to make an honourable retreat, he
animates his men to charge so much the more furiously ; Be
of good courage, and let ws play the men, not for pay and pre-
ferment, for honour and fame, but for our people, and for the
cities of our God; for the public safety and welfare, in which
the glory of God is so much interested ; God and our country,
was the word. “Let us be valiant, from a principle of love
to Israel, that are our people, descended from the same stock,
for whom we are employed, and in whose peace we shall have
peace ; and from a principle of love to God, for they are his
cities that we are fighting in the defence of.” The relation
which any person or thing stands in to God, should endear it
to us, and engage us to do our utmost in its service. 3. He
piously leaves the issue with God: “When we have done our
part, according to the duty of our place, let the Lord do that
which seemeth him good.” Let nothing be wanting in us, what-
ever the success be ; let God’s work be done by us, and then
God’s will be done concerning us. When we make con-
science of doing our duty, we may, with the greatest satis-
faction, leave the event with God; not thinking that our
valour binds him to prosper us, but that still he may do as
he pleases, yet hoping for his salvation in his own way and
time.
V. The victory Joab obtained over the confederate forces of
Syria and Ammon, v. 13, 14. He provided for the worst, and
put the case, that the Syrians or Ammonites might prove too
strong for him, v. 11. but he proved too strong for them both.
We do not hinder our success by preparing for disappoint-
ment. The Syrians were first routed by Joab, and then the
Ammonites by Abishai ; the latter seem not to have fought at
all, but, upon the retreat of the Syrians, to have fled into the
city. . It is a temptation to soldiers to fly, when they have a
city at their backs to fly to. It is one thing when men may
either fight or fly, and another thing when they must either
fight or die.
15 And when the Syrians saw that they were
smitten before Israel, they gathered themselves to-
gether. 16 And Hadarezer sent, and brought out
the Syrians that were beyond the river: and they
came to Helam ; and Shobach, the captain of the
host of Hadarezer, went before them. 17 And
when it was told David, he gathered all Israel
together, and passed over Jordan, and came to
Helam. And the Syrians set themselves in array
against David, and fought with him. 18 And the
Syrians fled before Israel; and David slew the men
of seven hundred chariots of the Syrians, and forty
thousand horsemen, and smote Shobach the captain
of their host, who died there. 19 And when all
the kings that were servants to Hadarezer saw that
they were smitten before Israel, they made peace
with Israel, and served them. So the Syrians fear-
ed to help the children of Ammon any more.
BEFoRE CHRIST, 1038.
The sin of David.
#I. SAMUET, XI.
Here is, 1. A new attempt of the Syrians to recover their
lost honour, and to check the progress of David’s victorious
arms. The forces, that were lately dispersed, rallied again,
and gathered themselves together, v. 15. Even the baffled
cause will make head as long as there is any life in it; the
enemies of the Son of David do so, Matth. xxii. 34; Rev.
xix. 19. These, being conscious of their insufficiency, called
in the aid of their allies and dependencies on the other side
the river, v. 16. and, being thus recruited, they hoped to make
their part good against Israel, but they knew not the thoughts
3f the Lord, for he gathered them as sheaves into the floor; see
Mic. iv. 11—13.
2. The defeat of this attempt by the vigilance and valour of
HDavid, who, upon notice of their design, resolved not to stay
till they attacked him, but went in person at the head of his
army over Jordan, v. 17. and, in a pitched battle, routed the
‘Syrians, v. 18. slew 7000 men, who belonged to 700 chariots,
and 40,000 other soldiers, horse and foot, as appears by com-
paring 1 Chron. xix. 18. Their general was killed in the bat-
tle, *'. came home in triumph, no doubt.
...Tº consequence of this victory over the Syrians. (1.)
David gained several tributaries, v. 19. The 'tings, or petty
princes, that had been subject to Hadarezer, when they saw
how powerful David was, very wisely made Aeace with Israel,
whom they found they could not make wax with, and served
(them who were able to give them protection. Thus the pro-
mise made to Abraham, Gen. xv. 18. and repeated to Joshua,
ch. i. 4. that the borders of Israel should extend to the river
Euphrates, was performed at length. (2.) The Ammonites
lost their old allies. The Syrians feared to help the children of
Ammon, not because they had an unrighteous cause, (justify-
ing a crime which was a breach of the law of nations,) but
because they found it was an unsuccessful cause. It is danger-
Qus helping those that have God against them ; for when they
fall, their helpers will fall with them.
Jesus Christ, the Son of David, sent his ambassadors, his
apostles and ministers, after all his servants the prophets, to
the Jewish church and nation : but they treated them shame-
fully, as Hanun did David’s ambassadors, mocked them,
abused them, slew them : and this was it that filled the mea-
sure of their iniquity, and brought upon them ruin without
remedy, Matth. xxi. 35, 41 ; xxii. 7. compare 2 Chron. xxxvi.
16. for Christ takes the affronts and injuries done to his
ministers as done to himself, and will avenge them accord-
ingly.
CHAP. XI.
%at 124eld said of the mournful report of Saul's death, may more filly be
applied to the sad story of this chapter, the adultery and murder David
toas guilty of -Tell it not in Gath, publish it not in the streets of
Askelon. . We wish we could draw a veil over it, and that it might never
be known, might never be said, that I)avid did such things as are here
tecºrded of him ; but it cannot, it must not, be concealed : the scripture is
Jaithful in relating the faults even of those whom it most applauds, which
is an instance of the sincerity of the penmen, and an evidence that it was
*of written to serve any party : and even such stories cs these were writ-
ten for our learning, that he that thinks he stands, may take heed
lºst, he fall; and that others' harms may be our warnings. Many, no
3ou?!, have been emboldened to sin, and hardened in it, by this story, and
*o them it is a savour of death unto death; but many have by it been
awakened to a holy jealousy over themselves, and constant watchfulness
against sin, and to them it is a savour of life unto life. They are very
9 ſeat sins, and greatly aggravated, which here we find David guilty oft
4. He committed adultery with Bath-sheba, the wife of Uriah. v. i-6.
II. He endeavoured to father the spurious brood upon Uriah, v. 6—13.
III. When that project failed, he plotted the death of Uriah by the
sword of the children of Ammon, and effected it, v. 14–25. IV. He
married Bath-sheba, i. 26, 27. Is this David f Is this the man after
God's own heart f How is his behaviour changed, worse than it was be-
Yºſe 44tmelech / . How is this gold become dim Z. Let him that read.
: understand what the best of men are, when God leaves them to them-
3&I?)68.
4. A*. it came to pass, after the year was ex-
pired, at the time when kings go forth to
battle, that David sent Joab, and his servants with
him, and all Israel; and they destroyed the children
of Ammon, and besieged Rabbah. But David tar-
ried still at Jerusalem. 2 And it came to pass in
an evening-tide, that David arose from off his bed,
and walked upon the roof of the king’s house ; and
from the roof he saw a woman washing herself; and
the Woman was very beautiful to look upon. 3. And
David sent and inquired after the woman. And
ºne said, Is not this Bath-sheba, the daughter of
Eliam, the wife of Uriah the Hittite? 4 And David
sent p"essengers, and took her: and she came in
wisdom and bravery in following his blow.
unto him, and he lay with her, (for she was purified
from her uncleanness,) and she returned unto her
house. 5 And the woman conceived, and sent and
told David, and said, I am with child. -
Here is, I. David's glory, in pursuing the war against the
Ammonites, v. 1. We cannot take that pleasure in viewing
this great action which hitherto we have taken in observing
David’s achievements, because the beauty of it was stained
and sullied by sin ; otherwise we might take notice of David’s
Having routed
the army of the Ammonites in the field, as soon as ever the
season of the year permitted, he sent more forces to face the
country, and further to avenge the quarrel of his ambassadors.
Rabbah, their metropolis, made a stand, and held out a great
while; that city, Joab laid close siege to, and it was at the
time of that siege that David fell into this sin.
II. David’s 'shame, in being himself conquered, and led
captive by his own lust. The sin he was guilty of was adul-
tery, against the letter of the seventh commandment, and (in
the judgment of the patriarchal age) a heinous crime, and an
iniquity to be punished by the judges, Job xxxi. 11. a sin
which takes away the heart, and gets a man a wound and dis-
honour, more than any other, and the reproach of it is not wiped
Q?!)(17),
fy Observe the occasions of this sin, which led to it.
(1.) Neglect of his business. When he should have been
abroad with his army in the field, fighting the battles of the
Lord, he devolved the care upon others, and he himself tar-
ried still at Jerusalem, v. l. To the war with the Syrians
David went in person, ch. x. 17. Had he been now at his
post at the head of his forces, he had been out of the way of
this temptation. When we are out of the way of our duty, we
are in temptation.
(2.) Love of ease, and the indulgence of a slothful temper.
He came off his bed at evening-tide, v.2. there he had dozed
away the afternoon in idleness, which he should have spent in
some exercise for his own improvement, or the good of others.
He used to pray, not only morning and evening, but at noon,
in the day of his trouble : it is to be feared he had, this noon,
ormitted it. Idleness gives great advantage to the tempter.
Standing waters gather filth. The bed of sloth oft proves the
bed of lust. - -
(3.) A wandering eye. He saw a woman washing herself,
probably from some ceremonial pollution, according to the law.
The sin came in at the eye, as Eve’s did. Perhaps, he sought
to see her ; at least, he did not practise according to his own
prayer, Turn away mine eyes from beholding vanity ; and his
son’s caution in a like case, Look not thow on the wine when it
is red. Either he had not, like Job, made a covenant with hi.
eyes, or, at this time, he had forgotten it. º •
2. The steps of the sin. When he saw her, lust immediate-
ly conceived, and, (1.) He inquired who she was, v. 3. per-
haps, intending only, if she were unmarried, to take her to
wife, as he had taken several ; but if she were a wife, having
no design upon her. (2.) The corrupt desire growing more
violent; though he was told she was a wife, and whose wife
she was, yet he sent messengers for her, and then, it may be,
intended only to please himself with her company and conver.
sation. But, (3.) When she came, he lay with her, she too
easily consenting, because he was a great man, and famed for
his goodness too; surely (thinks she) that can be no sin which
such a man as David is the mover of. See how the way of
sin is down-hill ; when men begin to do evil, they cannot soon
stop themselves. The beginning of lust, as of strife, is like
the letting forth of water ; it is therefore wisdom to leave it off
before it be meddled with. The foolish fly fires her wings,
and fools away her life at last, by playing about the candle.
3. The aggravations of the sin. (1.) He was now in years,
fifty at least, some think more, when those lusts which are
more properly youthful, one would think, should not have
been violent in him. (2.) He had many wives and concu-
bines of his own ; this is insisted on, ch. xii. 8. (3.) Uriah,
whom he wronged, was one of his own worthies; a person of
honour and virtue, one that was now abroad in his service,
jeoparding his life in the high places of the field, for the hon-
our and safety of him and his kingdom, where he himself
should have been. (4.) Bath-sheba, whom he debauched,
was a lady of good reputation, and, till she was drawn by him
and his influence into this wickedness, no doubt had prº
served her purity : little did she think that ever she could
have done so bad a thing, as to forsake the guide of her youth,
and forget the covenant of her God; nor perhaps could any one
in the world, but David, have prevailed against her. The
adulterer not only wrongs and ruins tºwn soul, but, as
T}EFORE CHRIST, 1038.
David sends for Uriah.
H. SAMUEI, XI.
much as he can, another's soul too. (5.) David was a king,
whom God hath intrusted with the sword of justice, and the
execution of the law upon other criminals, particularly upon
adulterers, who were, by the law, to be put to death ; for him
therefore to be guilty of those crimes himself, was to make
himself a pattern, when he should, have been a terror, to evil
doers. With what face could he rebuke or punish that in
others, which he was conscious to himself of being guilty of 3.
See Rom. ii. 22. - -
Much more might be said to aggravate the sin ; and I can
think but of one excuse for it, which is, that it was done but
once, it was far from being his practice ; it was by the sur-
prise of a temptation that he was drawn into it. He was
none of those of whom the prophet complains, that they were
as fed horses, neighing every one after his neighbour's wife, Jer.
v. 8. but this once God left him to himself, as he did Heze-
kiah, that he might know what was in his heart, 2 Chron. xxxii.
3]. Had he been told of it before, he would have said, as
Hazael, What 1 Is thy servant a dog 2 But by this instance we
are taught what need we have to pray every day, Father, in
heaven, lead ws not into temptation, and to watch, that we enter
710i into it.
6 And David sent to Joab, saying, Send me Uriah
the Hittite. And Joab sent Uriah to David. 7
And when Uriah was come unto him, JDavid de-
manded of him how Joab did, and how the people
did, and how the war prospered. 8 And David
said to Uriah, Go down to thy house, and wash thy
feet. And Uriah departed out of the king’s house,
and there followed him a mess of meat from the
king. 9 But Uriah slept at the door of the king’s
house, with all the servants of his lord, and went not
down to his house. I0. And when they had told
David, saying, Uriah went not down unto his house,
* David said unto Uriah, Camest thou not from thy
journey 2 why then didst thou not go down unto thine
house 2 11 And Uriah said unto David, The ark,
and Israel, and Judah, abide in tents; and my lord
Joab, and the servants of my lord, are encamped in
the open fields : shall I then go into mine house, to
eat, and to drink, and to lie with my wife 2 as thou
livest, and as thy soul liveth, I will not do this thing.
12 And David said to Uriah, Tarry here to-day also,
and to-morrow I will let thee depart. So Uriah
abode in Jerusalem that day and the morrow, 13
And when David had called him, he did eat and
drink before him ; and he made him drunk : and at
even he went out to lie on his bed with the servants
of his lord, but went not down to his house.
Uriah, we may suppose, had now been absent from his wife
Some weeks, making the campaign in the country of the
Ammonites, and not intending to return till the end of it: the
situation of his wife would bring to light the hidden works of
darkness ; and when Uriah, at his return, should find how he
had been abused, and by whom, it might well be expected,
1. That he would prosecute his wife, according to law, and
have her stoned to death ; for jealousy is the rage of a man,
especially a man of honour; and he that is thus injured will
not spare in the day of vengeance, Prov. vi. 34. This Bath-
sheba was apprehensive of, when she sent to let David know
she was with child, intimating that he was concerned to pro-
tect her, which, it is likely, if he had not promised her so to
do, (so wretchedly abusing his royal power,) she would not
have eonsented to him. Hope of impunity is a great en-
couragement to iniquity. 2. It might also be expected, that,
Since he could not prosecute David by law for an offence of
this nature, he would take his revenge another way, and raise
a rebellion against him. There have been instances of kings,
who, by provocations of this nature given to some of their
powerful subjects, have lost their crowns.
To prevent this double mischief, David endeavours to father
the child, which should be born, upon Uriah himself, and
therefore sends for him home, to stay a night or two in his own
house. Observe,
E. How the piot was laid. Uriah must come home from the
army, under pretence of bringing David an account how the
Star prospered, and how they went on with the siege of Rab-
, v. 7. Thus does he pretend a more than ordinary eon-
cern for his armyºn that was at present the least thing in
:04
told David all the things concerning the war;
his thoughts; if he had not had another turn to serve, an ex-
press, of much less, figure than Uriah, might have sufficed to.
bring him a report of the state of the war. David, having had
as much conference with Uriah as he thought requisite to.
cover the design, sent him to his house, and, that he might be
the more pleasant there, sent a dish, of meat for the entertain-
ment of himself and his wife, v. 8. When that project failed.
the first night, and Uriah, being weary of his journey, and,
more desirous of sleep than meat, lay all night in the guard-
chamber, the next night he made him drunk, v. 13. or made
him merry, tempted him to drink more than was fit, that he
might forget his vow, v. 11. and might be disposed to go home.
to his own bed ; to whicn, perhaps, if David could have made:
him dead drunk, he would have ordered him to be carried. It
is a very wicked thing, upon any design whatsoever, to make-
a person drunk ; Woe to him that doth so, Hab. ii. 15, 16.
God will put into their hands, a cup of trembling, who put
into the hands of others the cup of drunkenness. Robbing a
man of his reason, is worse than robbing him of his money,
and drawing him into sin, worse than drawing him into any
trouble whatsoever. Every good man, especially every magis.
trate, should endeavour to prevent this sin, by admonishing,
restraining, and denying the glass to those whom they see
falling into excess ; but to further it, is to do the Devil's work,
to officiate as factor for him. i
II. How this plot was defeated by Uriah’s firm resolution.
not to lie in his own bed : both nights he slept with the life-
guard, and went not down to his house, though, it is probable,
his wife pressed him to do it as much as David, v. 9, 12,
Now, l. Some think he suspected what was done, being in-
formed of his wife's attendance at court, and therefore he
would not go near her. But if he had had any suspicion of that
kind, surely he would have opened the letter that David sent
by him to Joab. 2. Whether he suspected any thing or no,
Providence put this resolution into his heart, and kept him.
to it, for the discovering of David’s sin, and that the baffling
of his design to conceal it might awaken David's conscience
to confess it, and repent of it. 3. The reason he gave to Da-
vid for this strange instance of self-denial and mortification.
was very brave, v. II. That, while the army was encamped
in the field, he would not lie at ease in his own house. The
ark is in a tent, whether at home, in the tent David had pitched
for it, or abroad, with Joab in the camp, is not certain.
“Joab, and all the mighty men of Israel, lie hard and uneasy,
and much exposed to the weather, and to the enemy ; and
shall I go take my ease and pleasure at my own house º’’ No,
he protests he will not do it. Now, (1.) This was in itself a
generous resolution, and shows Uriah to be a man of a public
spirit, bold and hardy, and mortified to the delights of sense.
In times of public difficulty and danger, it does not become us.
to repose ourselves in security, or roll ourselves in pleasure;
or, with the king and Haman, to sit down to drink, when the
city. Shushan was perpleaſed, Esth. iii. 15. We should volun-
tarily endure hardness, when the church, of God is constrained
to endure it. (2.) It might have been of use to awaken Da-
vid’s conscience, and make his heart to smite him for what he
had done, [1..] That he had basely abused so brave a man as:
Uriah was, a man so heartily concerned for him and his king-
dom, and that acted for him and it with so much vigour.
[2.] That he was himself so unlike him. The consideration
of the public hardships and hazards kept Uriah from lawful
pleasures, yet could not keep David, though more nearly in-
terested, from unlawful ones. Uriah’s severity to himself
should have shamed David for his indulgence of himself. The
law was, When the host goeth forth against the enemy, then, in
a special manner, keep thyself from every wicked thing, Deut.
xxiii. 9. Uriah outdid that law, but David violated it.
14 And it came to pass in the morning, that Đavid
wrote a letter to Joab, and sent it by the hand of
Uriah. I5 And he wrote in the letter, saying, Set
ye Uriah in the forefront of the hottest battle, and
retire ye from him, that he may be smitten, and die.
16 And it came to pass, when Joab observed the
city, that he assigned Uriah unto a place where he
knew that valiant men were. 17 And the men of
the city went out and fought with Joab : and there:
fell some of the people of the servants of David : and
Uriah the Hittite died also. 18. Then Joab sent and
T.9%
And charged the messenger, saying, When thou
hast made an end of telling the matters of the war.
BEFORE CHRIST, 1037.
David marries Bath-sheba.
H. SAMUEL, XI.
anto the king,
wall ?. 21 Who Smote Abimelech the son of Jerub-
Besheth 2 did not a woman cast a piece of a mill-
stone upon him from the wall, that he died in
Thebez why went ye nigh the wall? then say
thou, Thy servant Uriah the Hittite is dead also.
22 So the messenger went, and came and showed
David all that Joab had sent him for. 23 And the
messenger said unto David, Surely the men pre-
vailed against Uls, and came out unto us into the
field, and we were upon them even unto the enter-
24 And the shooters shot from off.
ing of the gate.
£he wall upon thy servants, and some of the king’s
servants be dead, and thy servant Uriah the Hittite
is dead also. 25 Then David said unto the mes-
senger, Thus shalt thou say unto Joab, Let not
#his thing displease thee; for the sword devoureth
come as well as another: make thy battle more
strong against the city, and overthrow it; and en-
- 26 And when the wife of Uriah
heard that Uriah her husband was dead, she
27 And when the
amourning was past, David sent and fetched her to
this house, and she became his wife, and bare him a
But the thing that David had done displeased
courage thou him.
imourned for her husband.
*Sö)|| *
the LoRD.
When David’s project of fatnering the child upon Urian
nimself failed, so that, in process of time, Uriah would cer-
tainly know the wrong that had been done him ; to prevent :
the fruits of his revenge, the Devil puts it into David's heart;
to take him off, and then neither he nor Bath-sheba would be
in any danger ; what prosecution could there be, when there
And suggesting further, that, when he
was out of the way, Bath-sheba might, if he pleased, be his
Adulteries have often occasioned murders, and
one wickedness must be covered and secured with another.
The beginnings of sin are therefore to be dreaded; for who --
. | because he would not punish him openly, he took this course
It is resolved, in David’s breast, (which one would think
could never possibly have harboured so vile a thought,) that
Jriah must die; that innocent, valiant, gallant man, who
was ready to die for his prince's honour, must die by his
prince's hand. David has sinned, and Bath-sheba has sinned,
and both against him, and therefore he must die; David de' .
was no prosecutor 3
town for ever.
knows where they will end?
termines he must. Is this the man whose heart smote him,
because he had cut off Saul’s skirt? Quantum mutatus ab
<llo!—But ah, how changed Is this he that executed judg-
ment and justice to all his people 2 How can he now do so
unjust a thing? See how fleshly lusts war against the soul,
and what devastations they make in that war; how they blind
the eyes, harden the hearts, sear the conscience, and deprive
men of all sense of honour and justice. Whoso committeth
‘adultery with a woman, lacketh wnderstanding, and quite loses
it 3 he that doth it, destroys his own soul, Prov. vi. 32.
But as the eye of the adulterer, so the hand of the murderer,
seeks concealment, Job xxiv. 14, 15. Works of darkness hate
the light.
publicly, and he gloried in it; but when he basely slew Uriah,
it must be done clandestinely, for he is ashamed of it, and
Well he may. Who would do a thing that he dare not own
The Devil having, as a poisonous serpent, put it into David’s
heart to murder Úriah, as a subtle serpent, he puts it into his
'head, how to do it. Not as Absalom slew Amnon, by com-
nanding his servants to assassinate him, or as Ahab slew
Naboth, by suborning witnesses to accuse him, but by expos-
ing him to the enemy; a way of doing it, which, perhaps,
would not seem so odious to conscience, and the world, be:
“cause soldiers expose themselves of course ; if Uriah had not
been in that dangerous post, another must ; he has (as we
say) a chance for his life; if he fight stoutly, he may, perhaps,
“come off; and if he die, it is in the field of honour, where a
soldier would choose to die; and yet all this will not save it
from being a wilful murder, of malice prepense.
I. Orders are sent to Joab to set Uriah in the front of the
hottest battle, and then to desert him, and abandon him to
the enemy, v. 14, 15. This was David's project to take off
When David bravely slew Goliath, it was done
20 And if so be that the king’s
wrath arise, and he say unto thee, Wherefore ap-
proached ye so high unto the city when ye did
fight? knew ye not that they would shoot from the
t
$
—a
—-w
Uriah, and it succeeded, as he designed. Many were the ag-
gravations of this murder. 1. It was deliberate. He took
time to consider of it; and though he had time to consider of
it, for he wrote a letter about it, and though he had time to
have countermanded the order afterward, before it could be
put in execution, yet he did not do it. 2. He sent the letter
by Uriah himself; than which nothing could be more base ,
and barbarous, to make him accessary to his own death. And
what a paradox was it, that he could bear such a malice
against him, in whom yet he could repose such a confidence,
as that he would carry letters, which he must not know the
purport of. 3. Advantage must be taken of Uriah’s own
courage and zeal for his king and country, which deserve the
greatest praise and recompenee, to betray him the more easily
to his fate. If he had not been forward to expose himself,
perhaps he was a man of such importance, that Joab could
not have exposed him ; and that this noble fire should be de-
signedly turned upon himself, was a most detestable instance
of ingratitude. 4. Many must be involved in the guilt ; Joab,
the general, to whom the blood of his soldiers, especially the
worthies, ought to be precious, must do it; he, and all that
retire from Uriah, when they ought in conscience to support
and second him, become guilty of his death. 5. Uriah Can-
not thus die alone, the party he commands is in danger of
being cut off with him ; and it proved so, some of the people,
even the servants of David, (so they are called, to aggravate
David’s sin, in being so prodigal of their lives,) fell with him,
v. 17. Nay, this wilful misconduct, by which Uriah must be
betrayed, might be of fatal consequence to the whole army,
and, having obliged them to raise the siege, 6. It will be
the triumph and joy of the Ammonites, the sworn enemies of
God and Israel; it will gratify them exceedingly. David
prayed for himself, that he might not fall into the hands of
man, nor flee from his enemies, ch. xxiv. 13, 14. yet he sells
his servant Uriah to the Ammonites, and not for any iniquity
in his hand.
li. Joao executes these orders. In the next assault that
was made upon the city, Uriah has the most dangerous post
assigned him, is encouraged to hope, that, if he be repulsed
by the besieged, he shall be relieved by Joab, in dependence
on which, he marches on with resolution, but, succours not
coming on, the service proved too hot, and he was slain in it,
v. 16, 17. It was strange that Joab would do such a thing
merely upon a letter, without knowing the reason. But, 1.
Perhaps he supposed Uriah had been guilty of some great
crime, to inquire into which, David had sent for him, and that,
with him to put him to death. 2. Joab, had been guilty of
blood, and we may suppose it pleased him very well to see
David himself falling into the same guilt, and he was willing
enough to serve him in it, that he might continue to be favour-
able to him. It is common for those who have done ill them-
selves, to desire to be countenanced therein by others doing
ill likewise, especially by the sins of those that are eminent
in the profession of religion. Or, perhaps, David knew that
Joab had a pique against Uriah, and would gladly be avenged
on him ; otherwise Joab, when he saw cause, knew how to
dispute the king's orders, as ch. xxiv. 3 ; xix. 5.
III. He sends an account of it to David. An express, is
despatched away immediately, with a report of this last dis-
grace and loss which they had sustained, v. 18. And, to dis-
guise the affair, l. He supposes that David would appear to
be angry at his bad conduct, would ask why they came so
near the wall, v. 20. Did they not know that Abimelech lost
his life by doing so v. 21. We had the story, Judg. ix. 53.
which book, it is likely, was published as a part of the sacred
history in Samuel's time; and (be it noted to their praise,
and for imitation) even the soldiers were conversant with
their Bibles, and could readily quote the scripture-story, and
make use of it for admonition to themselves, not to run upon
the same attempts which there they found to be fatal. . 2. He
slily orders the messenger to sooth it with telling him that
Uriah the Hittite was dead also, which gave too broad an in-
timation to the messenger, and by him to others, that David
would be secretly pleased to hear that: for murder will out.
And when men do such base things, they must expect to be
bantered and upbraided with them, even by their inferiors.
The messenger delivered his message agreeably to orders,
v. 22–24. He makes the besieged to Sally out first upon the
besiegers, They came out unto us into the field; represents the
besiegers as doing their part with great bravery, We were
wpon them even to the entering of the gate, we forced them to
retire into the city with precipitation ; and so concludes with
a slight mention of the slaughter made among them by some
shot from the wall, Some of the king’s servants are dead ; and
vºy tº
Before CHRIST, 1036.
Mathan's parable.
II. SAMUEL, XII.
&
sº-
particularly Uriah the Hittite, an officer of note, stood first in
the list of the slain. * -
IV. David receives the account with a secret satisfaction,
v. 25. Let not Joab be displeased, for David is not; he
blames not his conduct, nor thinks they did ill, in approaching
so near the wall; all is well, now that Uriah is got out of the
way. This point being gained, he can make light of the loss,
and turn it off easily with an excuse, The sword devours one as
well as another; it was a chance of war, nothing more com-
mon. He orders Joab to make the battle more strong next
time, while he, by his sin, was weakening it, and provoking
God to blast the undertaking. -
Lastly, He married the widow, in a little time. She sub-
mitted to the ceremony of mourning for her husband, as ſittle
a time as custom would admit, v. 26. and then David took her
to his house as his wife, and she bare him a son. Uriah’s
revenge was prevented by his death, but the birth of the child,
so soon after the marriage, published the crime ; sin will have
shame ; yet that was not the worst of it, The thing that David
had done displeased the Lord ; the whole matter of Uriah, as it
is called, 1 Kings xv. 5, the adultery, falsehood, murder, and
this marriage, at last, it was all displeasing to the Lord. He
nad pleased himself, but displeased God. Note, God sees
and hates sin in his own people. Nay, the nearer any are to
God in profession, the more displeasing to him their sins are ;
for in them there is more ingratitude, treachery, and reproach,
than in the sins of others. Let none therefore encourage them-
selves in sin by the example of David ; for they that sin as he
did will fall under the displeasure of God as he did. Let us
therefore stand in awe, and sin not ; not sin after the simili-
tude of his transgression.
CHAP. XII.
Zhe foregoing chapter gave us the account of I) vid's sin, this of his re-
pentance ; though he fell, he was not utterly cast down, but, by the grace
of God, recovered himself, and found mercy with God. Here is, I.
His conviction, by a message Avathan brought him from God, which was
a parable that obliged him to condemn himself, v. 1–6. And the inter-
pretation of the parable, ºn which Wathan charged him with the sin, v.
7–9. and pronounced sentence upon him, v. 10–12. His repent-
ance, and remission, with a reserve of judgment, v. 13–14. JII. The
sickness and death of the child, and his behaviour, while it was sick, and
*phen it was dead, v. 3–23, in both which, David gave evidences of
his repentancé, J.P., The birth of Solomon, and God's gracious message
concerning him, in which God gave an evidence of his reconciliation to
JDavid, v. 24, 25. P. The taking of Rabbah, v. 26–31 which is men-
º: as a further instance, that God did not deal with David according
to his sins.
I A* the LORD Sent Nathan unto David. And
ATWA he came unto him, and said unto him, There
were two men in one city; the one rich, and the
other poor. 2. The rich man had exceeding many
flocks and herds : 3 But the poor man had nothing
save one little ewe lamb, which he had bought and
nourished up ; and it grew up together with him,
and with his children: it did eat of his own meat,
and drank of his own cup, and lay in his bosom,
and was unto him as a daughter. 4 And there came
a traveller unto the rich man; and he spared to take
of his own flock, and of his own herd, to dress for
the way-faring man that was come unto him ; but
took the poor man’s lamb, and dressed it for the
man that was come to him.
was greatly kindled against the man ; and he said
to Nathan, As the LORD liveth, the man that hath
done this thing shall surely die: 6 And he shall
restore the lamb fourfold, because he did this thing,
and because he had no pity. 7 And Nathan said
to David, Thou art the man. Thus saith the Lo RD
God of Israel, I anointed thee king over Israel, and
I delivered thee out of the hand of Saul; 8 And I
gave thee thy master’s house, and thy master’s wives
into thy bosom, and gave thee the house of Israel
and of Judah ; and if that had been too little, I
would, moreover, have given unto thee such and
such things. 9 Wherefore hast thou despised the
commandment of the LoRD, to do evil in his sight?
Thou hast killed Uriah the Hittite with the sword,
and hast taken his wife to be thy wife, and hast slain
him with the sword of the children of Ammon. 10
Now therefore, the sword shall never depart from
serve,
5 And David’s anger
thine house ; because thou hast despised me, and
hast taken the wife of Uriah the Hittite to be thy
wife. 11 Thus saith the Lo RD, Behold, I will raise
up evil against thee out of thine own house, and F
will take thy wives before thine eyes, and give them.
unto thy neighbour, and he shall lie with thy wives,
in the sight of this sun. 12 For thou didst it se–
cretly: but I will do this thing before all Israel,
and before the sun. 13 And David said unto Na-
than, I have sinned against the LORD. And Nathan
said unto David, The Lo RD also hath put away thy
sin; thou shalt not die. 14 Howbeit, because by
this deed thou hast given great occasion to the ene-
mies of the Lo RD to blaspheme, the child also that
is born unto thee shall surely die.
It seems to have been a great while after David had been
guilty of adultery with Bath-sheba, before he was brought to
repentance for it. For, when Nathan was sent to him, the
child was born, v. 14. So that it was about nine months that
David lay under the guilt of that sin, and, for aught that ap-
pears, unrepented of. What shall we think of David’s state
all this while ! Can we imagine his heart never smote him
for it ! Or that he never lamented it in secret before God 2 i
would willingly hope that he did, and that Nathan was sent to
him, immediately upon the birth of the child, when the thing
by that means came to be publicly known and talked of, to
draw from him an open confession of the sin, to the glory of
God, the admonition of others, and that he might receive, by
Nathan, absolution with certain limitations. But, during
these nine months, we may well suppose his comforts and the
exercises of his graces suspended, and his communion with
God interrupted ; during all that time, for certain, he penned
no psalms, his harp was out of tune, and his soul like a tree in
winter, that has life in the root only ; therefore, after Nathan
had been with him, he prays, Restore unto me the joy of thy
salvation, and open thou my lips, Ps. li. 12, 15. Let us ob-
I. The messenger God sent to him. We were told, by the
last words of the foregoing chapter, that the thing David had
done displeased the Lord, upon which, one would think, it
should have followed that the Lord sent enemies to invade
him, terrors to take hold on him, and the messengers of death.
to arrest him. No, he sent a prophet to him, Nathan, his
faithful friend and confidant, to instruct and counsel him, v. 1.
David did not send for Nathan, (though he had never had so
much occasion as he had now for his confessor,) but God sent
Nathan to David. Note, Though God may suffer his people
to fall into sin, he will not suffer them to lie still in it. He
went on frowardly in the way of his heart, and, if left to him-
self, would wander endlessly, but (saith God) I have seen his
ways, and will heal him, Isa. lvii. 17, 18. He sends after us
before we seek after him, else we should certainly be lost.
Nathan was the prophet by whom God had sent him notice of
his kind intentions toward him, ch. vii. 4. and now, by the
same hand, he sends him this message of wrath. God’s word
in the mouth of his ministers must be received, whether it
speak terror or comfort. Nathan was obedient to the heavenly
vision, and went on God’s errand to David. He did not say,
“David has sinned, I will not come near him :” no, Count
him not as an enemy, but admonish him as a brother, 2 Thess.
iii. 15. He did not say, “ David is a king, I dare not reprove
hiº, ;” no, if God send him, he sets his face like a flint, Isa.
. 7.
II. The message Nathan delivered to him, in order to his.
COn VICtlon.
1. He fetched a compass with a parable, which seemed to.
David as a complaint made to him by Nathan against one of
his subjects that had wronged his poor neighbour, in order to:
his righting the injured, and punishing the injurious. Nathan,
it is likely, used to come to him upon such errands, which
made this the less suspected ; it becomes those who have
interest in princes, and have free access to them, to inter-
cede for those that are wronged, that they may have right
done them. *
(1.) Nathan represented to David a notorious injury, which
a rich man had done to an honest neighbour that was not able
to contend with him. The rich man had many flocks and herds,
v. 2. the poor man had one only, so unequally is the world.
divided ; and yet infinite wisdom, righteousness, and goodness
make the distribution, that the rich may learn charity, and
the poor contentment. This poor man had but one lamb, an
ewe lamb, a little eve lamb, having not wherewithal to buy or
T3i for E CHRIST, 1036.
AWathan's parable.
II. SAMUEL, XII.
keep more. But it was a cade-iamb, (as we call 1t,) it grew
up with his children, v. 3. he was fond of it, and it was
familiar with him at all times. The rich man, having occa-
sion for a lamb to entertain a friend with, took the poor man’s
lamb from him by violence, and made use of that, v. 4. either
out of covetousness, because he grudged to make use of his
own ; or rather out of luxury, because he fancied the lamb
that was thus tenderly kept, and ate and drank like a child,
must needs be more delicate food than any of his own, and
have a better relish.
(2.) In this he showed him the evil of the sin he had been
guilty of, in defiling Bath-sheba. He had many wives and
concubines, whom he kept at a distance, as rich men kept
their flocks in their fields; had he had but one, and had she
been dear to him as the ewe-lamb was to its owner, had she
been dear to him as the loving hind and the pleasant roe, her
breasts would have satisfied him at all times, and he would have
looked no further, Prov. v. 19. Marriage is a remedy against
fornication, but marrying many is not; for when once the law
of unity is transgressed, the indulged lust will hardly stint
itself. Uriah, like the poor man, had only one wife, who was
to him as his own soul, and always lay in his bosom, for he
had no other, desired no other, to lie there. The traveller or
Wayfaring man was, as Bishop Patrick explains it from the
Jewish writers, the evil imagination, disposition, or desire,
which came into David's heart, which he might have satis-
fied with some of his own, yet nothing would serve but Uriah's
darling. They observe, that this evil disposition is called a
traveller, for in the beginning it is only so, but, in time, it be-
comes a guest, and, in conclusion, is master of the house.
For he that is called a traveller, in the beginning of the verse,
is called a man (ish, a husband,) in the close of it. Yet some
observe, that in David’s breast lust was but as a wayfaring man,
that tarries only for a night, it did not constantly dwell and
rule there.
(3.) By this parable, he drew from David a sentence against.
himself. For David supposing it to be a case in fact, and not
doubting the truth of it, when he had it from Nathan himself,
gave judgment immediately against the offender, and confirm.
ed it with an oath, v. 5, 6. º That, for his injustice in
taking away the lamb, he should restore four-fold, according
to the law, Exod. xxii. 1. Four sheep for a sheep. [2] That,
for his tyranny and cruelty, and the pleasure he took in abus.
ing a poor man, he should be put to death. If a poor man
steal from a rich man, to satisfy his soul when he is hungry,
he shall make restitution, though it cost him all the substancé
of his house, Prov. vi. 30, 31. and Solomon there compares the
sin of adultery with that, v. 32. But if a rich man steal for
stealing. sake; not for want, but wantonness, merely that he
may be imperious and vexatious, he deserves to die for it; for
to him restitution is no punishment, or next to none. If the
sentence be thought too severe, it must be imputed to the pre-
Sent roughness of David’s temper, being under guilt, and not
having himself as yet received mercy. -
2. He closed in with him, at length, in the application of the
parable. In beginning with a parable, he showed his pru-
dence, and great need there is of prudence in giving reproofs;
It is well managed if, as here, the offender can be brought, ere
he is aware,'to convict and condemn himself; but here, in his
application, he shows his faithfulness, and deals as plainly
and roundly with king David himself, as if he had been a
Common person. In plain terms, “Thou art the man, who
hast done this wrong, and a much greater, to thy neighbour;
and therefore, by thine own sentence, thou deservest to die,
and shalt be judged out of thine own mouth. , Did he deservé
to die who took his neighbour's lamb, and dost not thou,
who hast taken thy neighbour's wife 2 Though he took thé
lamb, he did not cause the owner thereof to lose his life, as
º hast done, and therefore much more art thou worthy
O die.”
Now he speaks immediately from God, and, in his name,
begins with, Thus suith the Lord God of Israel, a name sacred
and venerable to David, and which commanded his attention ;
Nathan now speaks, not as a petitioner for a poor man, but
as an ambassador from the great God, with whom is no respect
of persons.
(1.) God, by Nathan, reininds David of the great things he
had done and designed for him, anointing him to be king, and
preserving him to the kingdom, v. 7. giving him power over
the house and household of his predecessor, and of others that
had been his masters, Nabal for one : he had given him the
house of Israel and Judah ; the wealth of the kingdom was at
his service ; every body was willing to oblige him; and ready
to bestow any thing upon him, to make him easy: I would
*ave given thee such and such things, v. 8. See how liberal
God is in his gifts; we are not straitened in him. Where he
has given much, yet he gives more. And God’s bounty to us
is a great aggravation of our discontent, and desire of forbid-
den fruit. It is ungrateful to covet what God has prohibited,
while we have liberty to pray for what God has promised, and
that is enough. • e - -
(2.) He charges him with a high contempt of the divine
authority, in the sins he had been guilty of. Wherefore hast
thou (presuming upon thy royal dignity and power), despised
the commandment of the Lord? v. 9. This is the spring, and
this is the malignity of sin, that it is making light of the divine
law, and the Law-maker; as if the obligation of it were weak,
the precepts of it trifling, and the threats not at all formidable.
Though no man ever wrote more honourably of the law of
God, than David did, yet, in this instance, he is justly charg-
ed with a contempt of it. His adultery with Bath-Sheba.
which began the mischief, is not mentioned, perhaps because
he was already convinced of that, but, [1..] The murder of
Uriah is twice mentioned. Thow hast killed Uriah with the
sword; though not thy sword, yet the sword of the children of
Ammon, by ordering him to be set in the forefront of the
battle. They that contrive wickedness and command it, are
as truly guilty of it as those that execute it. It is repeated,
with an aggravation. Thow hast slain him with the sword of the
children of Ammon, those uncircumcised enemies of God and
Israel. , ſ2.] The marrying of Bath-sheba is likewise twice
mentioned, because he thought there was no harm in that, v. 9.
Thow hast taken his wife to be thy wife, and again, v. 10. To
marry her whom he had before defiled, and whose husband he
had slain, was an affront upon the ordinance of marriage,
making that not only to palliate, but, in a manner, to conse-
crate such villanies. In all this he despised the word of the
Lord, so it is in the Hebrew, not only his commandment in
general, which forbade such things, but the particular word of
promise, which God had, by Nathan, sent to him some time
before, that he would build him a house ; which sacred pro-
mise if he had had a due value and veneration for, he would
not thus have polluted his house with lust and blood. •
(3.) He threatens an entail of judgments upon his family
for this sin, v. 10. “The sword shall never depart from thy
house, not in thy time, nor afterward, but, for the most part,
thou and thy posterity shall be engaged in war.” . Or, it
points at the slaughters that should be among his children,
Amnon, Absalom, and Adonijah, all falling by the sword.
God had promised that his mercy should not depart from him
and his house, ch. vii. 15. yet here threatens that the sword
should not depart. Can the mercy and the sword consist
with each other? Yes, those may lie under great and long
afflictions, who yet shall not be excluded from the grace of
the covenant. The reason given is, Because thou hast despised
me. Note, Those who despise the word and law of God,
despise God himself, and shall be lightly esteemed.
It is particularly threatened, [1..] That his children should
be his grief: I will raise up evil against thee out of thine own
house. Sin brings trouble into a family, and one sin is often
made the punishment of another. [2.] That his wives should
be his shame ; that by an unparalleled piece of villany they
should be publicly debauched before all Israel, v. 11, 12. It
is not said it should be done by his own son, lest the accom-
plishment should have been hindered by the prediction being
too plain ; but it was done by Absalom, at the counsel of
Ahithophel, ch. xvi. 21, 22. He that defiled his neighbour's
wife, should have his own defiled, for thus that sin used to be
punished, as appears by Job’s imprecation, Job xxxi.10.
Then let my wife grind wnto another, and that threatening,
Hos. iv. 14. The sin was secret, and industriously concealed,
but the punishment should be open, and industriously pro-
claimed, to the shame of David, whose sin in the matter of
Uriah, though committed many years before, would then be
called to mind, and commonly talked of upon that occasion.
As face answers to face in a glass, so does the punishment
often answer to the sin ; here is blood for blood, and wnclean-
ness for uncleanness. And thus God would show how much he
hates sin, even in his own people, and that, wherever he finds
3. David’s penitent confession of his sin, hereupon. He
says not a word to excuse himself, or extenuate his sin, but
freely owns it, I have sinned against the Lord, v. 13. It is
probable that he said more to this purport; but this is
enough to show that he was truly humbled by what Nathan
said, and submitted himself to the conviction. He owns his
guilt, I have sinned ; and aggravates it, It was against the
Lord : on this string he harps in the psalm he penned on this
occasion, Ps. li. 4. Against thee, thee only, have I sinned.
4. His pard o declared, upon this Peº confession, bu
it, he will not let it go unpunished.
BEFORE CHRIST, 1036.
David's deep humiliation. “
II. SAMUEL, XII.
with a reserve of judgment. When David said, I have summed,
and Nathan perceived that he was a true penitent, (1.) He
did, in God’s name, assure him that his sin was forgiven,
“The Lord also has put away thy sin out of the sight of his
avenging eye, thou shalt not die,” that is, ‘‘ not die eternally,
nor be for ever put away from God, as thou wouldst have
been, if he had not put away the sin.” The obligation to
punishment is hereby cancelled and vacated. He shall not
come into condemnation : that is the nature of forgiveness.
“Thy iniquity shall not be thy everlasting ruin. The sword
shall not depart from thy house, but,” [1..] “It shall not cut thee
off, thou shalt come to thy grave in peace.” David deserved
to die as an adulterer and murderer, but God would not cut
bim off as he might justly have done. [2.] “Though thou
shalt all thy days be chastened of the Lord, yet thou shalt not
Öe condemned with the world.” See how ready God is to for- |
give sin. To this instance, perhaps, David refers, Ps. xxxii.
5. I said, I will confess, and thou forgavest. Let not great
sinners despair of finding mercy with God, if they truly re-
pent ; for who is a God like unto him, pardoning iniquity ?
(2.) Yet he pronounces a sentence of death upon the child,
v. 14. Behold the sovereignty of God'! The guilty parent
iives, and the guiltless infant dies; but all souls are his, and
he may, 1n what way he pleases, glorify himself in his crea-
tures. [1..] TXavid had, by his sin, wronged God in his hon-
out ; he had given occasion to the enemies of the Lord to blas-
pheme. The wicked people of that generation, the infidels,
idolaters, and profane, would triumph in David’s fall, and
speak ill of God and of his law, when they saw one guilty of
such foul enormities, that professed such an honour both for
him and it. “These are your professors . This is he that
prays and sings psalms, and is sovery devout'ſ What good
can there be in such exercises, if they will not restrain men
from adultery and murder º’” They would say, “Was not
Saul rejected for a less matter ? Why then must David live,
and reign still 1* Not considering that God, sees not as man
sees, but searches the heart. To this day there are those who re-
proach God, and are hardened in sin, through the example of
David. Now, though it is true that none have any justmeason |
to speak ill of God, or of his word and ways, for David’s
Sake, and it is their sin that do so, yet he shall be reckoned
with that laid the stumbling-block in their way, and gave,
though not cause, yet colour, for the reproach. Note, There
is this great evil in the scandalous sins of those that profess
religion, and relation to God, that they furnish the enemies of
God and religion with matter for reproach and blasphemy,
Rom. ii. 24. [2.] God will therefore vindicate his honour,
by showing his displeasure against David for this sin, and
letting the world see, that, though he loves David, he hates
his sin ; and he chooses to do it by the death of the child. The
landlord may distrain on any part of the premises where he
pleases. Perhaps the diseases and deaths of infants were not
so common in those days as they are now, which might make
this, as an unusual thing, the more evident token of God’s
displeasure, according to the word he had often said, that he
would visit the sins of the fathers upon the children.
15 And Nathan departed unto his house. And
the LORD struck the child that Uriah’s wife bare
unto David, and it was very sick. 16 Dawid there-
fore besought God for the child; and David fasted,
and Went in and lay all night upon the earth. 17
And the elders of his house arose, and went to him,
to raise him up from the earth; but he would not,
neither did he eat bread with them. T& And it came
to pass on the Seventh day that the child died. And
the Servants of David feared to tell him that the
child was dead: for they said, Behold, while the
child was yet alive wespake unto him, and he would
not hearken unto our voice; how will he then vex |
himself if we tell him that flae child is dead? 19
But when David saw that his servants whispered,
-David perceived that the child was dead : therefore
David said unto his servants, Is the child dead? |
And they said, He is dead. 20 Then David arose |
from the earth, and washed, and anointed himself,
of the LORD, and worshipped: then he came to his
9W a house ; and when he required, they set bread |
21 Then said his ser— |
before him, and he did eaf.
wants unto him, What thing is this that thou hast
tent will be pitiful. -
for another worki, which is an evidence of repentance. Nathan
done? thou didst fast and weep for the child while
it was alive; but when the child was dead, thou
didst rise and eat bread. 22 And he said, While
the child was yet alive, I fasted and wept; for I
said, Who can tell whether God will be gracious to
me, that the child may live 23 But now he is
dead, wherefore should I fast? can I bring him back
again? I shall go to him, but he shall not return to
me. 24 And David comforted Bath-Sheba his
wife, and went in unto her, and lay with her: and
she bare a son, and he called his name Solomon ;
and the Lo RD loved him. 25 And he sent by the
hand of Nathan the prophet; and he called his
name Jedidiah, because of the LORD.
Nathan, having delivered his message, stayed not at court,
but went home, probably to pray for David, to whom he had
been preaching. God, in making use of him as an instru-
ment to bring David to repentance, and as the herald both of
mercy and judgment, put an honour upon the ministry, and
magnified his ward above all his name. David named one of his
sons by Bath-sheba, Nathan, in honour of this prophet, 1
Chron. iii. 5. and it was that son of whom Christ, the great
Prophet, lineally descended, Luke iii. 31.
retired, David, it is probable, retired likewise, and penned the
list Psalm, in which (though he had been assured that his
sin was pardoned) he prays earnestly for pardon. and greatly
laments his sin ; for then will true penitents oe ashamed of
what they have done, when God is pacified toward them, Ezek.
xvi. 63.
Here is, I. The child’s illness. The Lord struck it, and it
was very sick, perhaps with convulsions, or some other dread-
ful distèmper, ºv. 15. The diseases and death of infants, that
have not sinned after the similitude of Adam's transgression,
especially as they are sometimes sadly circumstanced, are
sensible proofs of the original sin in which they are conceived.
II. David’s humiliation under this token of God’s displea-
sure, and the intercession he made with God for the life of the
| child, v.16, 17. He fasted, and lay all might upon the earth,
and would not suffer any of his attendants either to feed him.
or help him up. This was an evidence of the truth of his re-
pentance. For, 1. Hereby it appeared that he was willing to
bear the shame of his sin, to have it ever before him, and to be
continually upbraided with it: for this child would be a con-
tinual memorandum of it, both to himself and others, if he
lived ; and, therefore, he was so far from desiring its death, as
most, in such circumstances, do, that he prayed earnestly for
its life. True penitents patiently bear the reproach of their
*ſouth and of their youthful lusts. Jer. xxxi. 19. 2. A very
tender compassionate spirit appeared in this, and great
humanity, above what is commonly found in men, especially
men of war, toward little children, even their own ; and this
was another sign of a broken contrite spirit: they that are peni-
3. He discovered in this a great concern
had told him that certainly the child should die; yet, while it
is in the reach of prayer, he earnestly intercedes with God for
it, chiefly (as we may suppose) that its soul might be safe
and happy in another world, and that this sin might not come
against the child, and that it might not fare the worse for that
in the future state. 4. He disoovered in this a holy dread of
God and of his displeasure. He deprecated the death of the
child, chiefly as it was a token of God’s anger against him
and his house, and was inflicted in performance of a threaten-
ing; therefore he prayed thus earnestly, that, if it were the
will of God, the child might live, because that would be to
him a token of God’s being reconciled to him. Lord, chasten
me not in thy hot displeasure, Ps. vi. 1.
III. The death of the child ; it died on the seventh day, v.
18. when it was seven days old, and therefore not circumcised,
which David might, perhaps, interpret as a further token of
God’s displeasure, that it died before it was brought under the
seal of the covenant; yet he does not therefore doubt of its
being happy, for the benefits of the covenant do not depend
upon the seals. David's servants, judging of him by them-
Selves, were afraid to tell him that the child was dead, con-
* T . ºf e º eluding that then he would disquiet himself most of all; So
and changed his apparel, and came into the house | -
that he knew not till he asked, w. 19.
IV. David’s wonderful calmness, when he understood the
child was dead. Qbserve,
1. What he did. (1.) He laid aside file expressions of his
sorrow, washed, and anointed himself, and called for, clean
linen, that he might decently appear before God in his house,
When Nathan
BEFORE CHRIST, 1036,
The taking of Rabbah.
II. SAMUEL, XII.
{2.) He went up to the tabernacle, and worshipped, like Job
when he heard of the death of his children. He went to ae-
Knowledge the hand of God in the affliction, and to humble
himself under it, and to submit to his holy will in it; to thank
God that he himself was spared, and his sin pardoned ; and
to pray that God would not proceed in his controversy with
him, nor stir up all nis wrath. Is any afflicted 2 let him pray.
Weeping must never hinder worshipping. (3.) Then he went
&o his own house, and refreshed himself, as one who found
benefit by his religion in the day of his affliction ; for, having
xºpped, he did eat, and his countenance was no more
38:Gl.
2. The reason he gave for what he did. His servants
thought it strange that he should afflict himself so for the
sickness of the child, and yet take the death of it so easily,
and asked him the reason of it, v. 21. In answer to which,
he gives this plain account of his conduct. (1.) That, while
the ehild was alive, he thought it his duty to importune the
divine favour towards it, v. 22. Nathan had indeed said the
child should die, but, for aught that he knew, the threatening
might be conditional, as that concerning Hezekiah : upon his
great humiliation and earnest prayer, he that had so often
heard the voice of his weeping might be pleased to reverse the
sentence, and spare the child ; Who can tell whether God will
$/€t be gracious to me? God gives us leave to be earnest with
him in prayer for particular blessings, from a confidence in
his power and general mercy, though we have no particular
promise to build upon : we cannot be sure, yet let us pray,
for who can tell but God will be gracious to us in this or that
When our relations and friends have fallen sick,
the prayer of faith has prevailed much ; while there is life
there is hope, and while there is hope there is room for pray-
er- (2.) That, the child being dead, he thought it as much
particular 3
bis duty to be satisfied in the divine disposal concerning it,
v. 23. Now, wherefore should I fast 7 Two things checked his
£rief: [1..] I cannot bring him back again; and again, He
shall mot return to me. Those that are dead are out of the
reach of prayer; nor can our tears profit them ; we can | brick-kiln : and thus did he unto all the cities of
Wherefore,
neither weep nor pray them back to this life.
then, should we fast 3 Yet
To what purpose is this waste?
David fasted and wept for Jonathan when he was dead, in
* & First, To him, to the
Note, The consideration of our own death should
honour to him.
grave.
moderate our sorrow at the death of our relations. It is the
Common lot, instead of mourning for their death, we should
think of our own: and, whatever loss we have of them now,
we shall die shortly, and go to them. Secondly, To him, to
heaven, to a state of blessedness, which even the Old-Testa-
ºnent Saints had some expectation of. Godly parents have
#reat reason to hope, concerning their children that die in in-
fancy, that it is well with their souls in the other world , for
the promise is to us and to our seed, which shall be performed
to those that do not put a bar in their own door, as infants do
not. Fapores sunt ampliandi—Favours received should pro-
dauce ithe hope of more. God calls them his £hildren, that are
born unto him; and if they be his, he will save them. This
*may comfort us when our children are removed from us by
death ; they are better provided for, both in work and wealth,
than they could be in this world. We shall be with them
shortly, to part no more.
V. The birth of Solomon. Though David’s marrying Bath-
sheba had displeased the Lord, yet he was not therefore cora-
[2.] I shall go to him.
manded to divorce her; so far from this, that God gave him
that son by her on whom the eovenant of royalty should be
entailed. Bath-Sheba, no doubt, was greatly afflicted with
the sense of her sin, and the tokens of God’s displeasure.
But, God having restored to David the joys of his salvation,
be comforted her with the same comforts with which he him.
iseki was comforted of God, v. 24. He comforted Bath-sheba.
And both he and she had reason to be comforted in the tokens
of God’s reconciliation to them.
l, Inasmuch as, by his providence, he gave thern a son, not
as the former, who was given in anger, and taken away in
Wrath, but a child graciously given, and written among the
Hiving in Jerusalem. They called him Solomon, ‘peaceful, be-,
cause his birth was a token of God’s being at peace with them,
it, and took it.
from off his head, (the weight whereof was a talent
because of the prosperity which was entailed upon him, and
beeause he was to be a type of Christ, the Prince of peace,
*God had removed one son from them, but now gave them an-
ºther instead of him, like Seth instead of Abel, Gen. iv. 25.
Thus, God often balances the griefs of his people with com-
forts in the same thing wherein he hath afflicted them, setting
the one over against the other. David had very patiently
submitted to the will of God in the death of the other child,
and now God made up the loss of that, abundantly to his adº'
VoI. I. 5 I,
vantage, in the birth of this. The way to have our creature-
comforts either continued or restored, or the loss of them made
up some other way, is, cheerfully to resign them to God. -
2. Inasmuch as, by his grace, he particularly owned and
favoured that son ; The Lord loved him, v. 24. and v. 25. 'or-
dered him, by the prophet Nathan, to be called Jedidiah,
Beloved of the Lond ; though a seed of evil-doers, (for such
Bavid and Bath-sheba were, ) yet so well-ordered was the
covenant, and the crown entailed by it, that it took away all
attainders, and corruption of blood, signifying, that those who
were by nature children of wrath and disobedience, should,
by the covenant of grace, not only be reconciled, but made
favourites. And, in this name, he typified Jesus Christ, that
blessed Jedidiah, the Son of God’s love, concerning whom
God declared again and again, This is my beloved Son, in
whom I am well pleased.
26 And Joab fought against Rabbah of the chil-
dren of Ammon, and took the royal city. 27 And
Joab sent messengers to David, and said, I have
fought against Rabbah, and have taken the city of
waters. 28 Now therefore gather the rest of the
people together, and encamp against the city, and
take it: lest I take the city, and it be called after
my name. 29 And iXavid gathered all the people
together, and went to Rabbah, and fought against
39 And he took their king’s crown
of gold with the precious stones,) and it was set on
David’s head : and he brought forth the spoil of
the city in great abundance. 31 And he brought
forth the people that were therein, and put them
under saws, and under harrows of iron, and under
axes of iron, and made them pass through the
the children of Ammon. So David and all the
people returned unto Jerusalem.
We have here an account of the conquest of Rabbah, and
other cities of the Ammonites. Though this comes in her
after the birth of David’s child, yet it is most probable that it
was effected a good while before, and soon after the death of
Uriah, perhaps during the days of Bath-sheba's mourning for
III]. -
Gbserve, 1. That God was very gracious in giving David
this great success against his enemies, notwithstanding the
sin he had been guilty of, (just at that time when he was en-
gaged in this war,) and the wicked use he had made of the
sword of the children of Ammon in the murder of Uriah.
Justly might he have made that sword, from thenceforward, a
plague to David and his kingdom ; yet he breaks it, and
makes David's sword victorious, even before he repented, that
this goodness of God might lead him to repentance. Good rea-
son had David to own, that God dealt not with him according
to his sins, Ps. Ciii. 10.
2. That Joab acted very honestly and honourably; for when
he had taken the city of waters, the royal city, where the pa-
lace was, and from which the rest of the city was supplied
with water, and which, therefore, upon the cutting off of that,
would be obliged speedily to surmender, he sent to David to
came in person to complete this great action, that he might
have the praise of it, v. 26–28. Herein he showed himself a
faithful servant, that sought his master's honour, and his own
only in subordination to his, and left an example to the Ser-
vants of the Lord Jesus, in every thing they do, to consult his
honour : Not unto ſus, but to thy name, give glory.
3. That David was both too haughty and too severe upon
this occasion, and neither so humble nor so tender as he should
have been. (1.) He seems to have been too fond of the crown
of the king of Ammon, v. 30. Because it was of extraordinary
value, by reason of the precious stones with which it was set,
T}avid will have it set upon his head, though it would have
been better to have cast it at God’s feet, and, at this time, to
have put his own mouth in the dust, under guilt. The heart
that is truly humbled for sin is dead to worldly glory, and
looks upon it with a holy contempt. (2.) He seems to have
been too harsh with his prisoners of war, v. 31... taking the city
by storm, after it had obstinately held out against a long and
expensive siege ; if he had put all to the Sword in the heat of
battle, whom he found in arms, it had been severe enough ;
But to kill them afterward, in cold blood, and by cruel tor-
tures, with saws and harrows, tearing them to pieces, did not
BEFORE CHRIST, 1034.
Amnon deftles Tamar.
II. SAMUEL, XIII.
become him, who, when he entered upon the government,
promised to sing of mercy as well as judgment, Ps. ci. 1. Had
he made examples of those only who had abused his ambas-
sadors, advised or assisted in it, that being a violation of
the law of nations, it might be looked upon as a piece of
necessary justice for terror to other nations; but to be
thus severe with all the cities of the children of Ammon,
(that is, the garrisons or soldiers of the cities,) was extremely
rigorous, and a sign that David’s heart was not yet made soft
by repentance, else the bowels of his compassion would not
have been thus shut up ; a sign that he had not yet found
mercy, else he would have been more ready to show mercy.
CHAP. XIII.
The righteous God had lately told David, by Nathan the rophet, that, to
chastise him for his sin, in the matter of Uriah, he would raise up evil
against him out of his own house, ch. xi. 11. And here, in the very
next chapter, we find the evil, beginning to rise ; from henceforward, he
was followed with one trouble after another, which made the latter part
of his reign less glorious and pleasant than the former part. Thus God
chastened him with the rod of men, yet assured him that his loving-kind-
ness he would not utterly take away. Adultery and murder were
David's sins, and those sins, among his children, (Amnon defiling his
sister Tamar, and Absalom murdering his brother Amnon,) were the
beginnings of his punishment, and the more grievous, because he had
reason to fear that his bad example might help to bring them to these
wickednesses. In this chapter, we have, I. Amnon ravishing Tamar ;
assisted in his plot to do it by Jonadab his kinsman, and villariously exe-
cuting it, v. 1–20. IH. Absalom murdering Amnon for it, v. 21–39.
Both great griefs to David, and the more, because he was unwillingly
nade accessary to both, by sending Tamar to Amnon, and Amnon to
Absalom. -
1 ND it came to pass after this, that Absalom,
the son of David, had a fair sister, whose
name was Tamar; and Amnon the son of David
loved her. 2 And Amnon was so vexed, that he
fell sick for his sister Tamar; for she was a virgin :
and Amnon thought it hard for him to do any thing
to her. 3 But Amnon had a friend, whose name
was Jonadab, the son of Shimeah, David’s brother :
and Jonadab was a very subtile man. 4 And he said
unto him, Why art thou, being the king’s son, lean
from day to day ? wilt thou not tell me ! And
Amnon said unto him, I love Tamar, my brother
Absalom's sister. 5 And Jonadab said unto him,
Lay thee down on thy bed, and make thyself sick :
and when thy father cometh to see thee, say unto
him, I pray thee, let my sister Tamar come and
give me meat, and dress the meat in my sight, that I
may see it, and eat it at her hand. 6 So Amnon
lay down, and made himself sick: and when the
king was come to see him, Amnon said unto the
king, I pray thee, let Tamar my sister come, and
make me a couple of cakes in my sight, that I may
eat at her hand. 7 Then David sent home to Ta-
mar, saying, Go now to thy brother Amnon’s house,
and dress him meat. 8 So Tamar went to her
brother Amnon’s house ; and he was laid down.
And she took flour, and kneaded it, and made
cakes in his sight, and did bake the cakes. 9 And
she took a pan, and poured them out before him ;
but he refused to eat. And Amnon said, Have out
all men from me: and they went out every man
from him. 10 And Amnon said unto Tamar,
Bring the meat into the chamber, that I may eat of |
thine hand. And Tamar took the cakes which she
had made, and brought them into the chamber to
Amnon her brother. 11 And when she had brought
them unto him to eat, he took hold of her, and said
unto her, Come, lie with me, my sister. 12 And
she answered him, Nay, my brother, do not force me ;
for no such thing ought to be done in Israel: do not
thou this folly 13 And I, whither shall I cause my
shame to go 2 and as for thee, thou shalt be as one
of the fools in Israel. Now therefore, I pray thee,
speak unto the king; for he will not withhold me from
thee. 14 Hoºt he would not hearken unto her
—a
voice; but, being stronger than she, forced her, and
lay with her. 15 Then Amnon hated her exceed-
ingly; so that the hatred where with he hated her
was greater than the love where with he had loved
her. And Amnon said unto her, Arise, be gone.
16 And she said unto him, There is no cause : this
evil in sending me away is greater than the other
that thou didst unto me. But he would not hearken
unto her. 17 Then he called his servant that minis-
tered unto him, and said, Put now this woman out
from me, and bolt the door after her. 18 And she
had a garment of divers colours upon her: for with
such robes were the king's daughters that were vir–
gins apparelled. Then his servant brought her out,
and bolted the door after her. 19 And Tamar put
ashes on her head, and rent her garment of divers
colours that was on her, and laid her hand on her
head, and went on crying. 20 And Absalom her
brother said unto her, Hath Amnon thy brother been
with thee ? but hold now thy peace, my sister : he
is thy brother; regard not this thing. So Tamar
remained desolate in her brother Absalom's house.
We have here a particular account of the abominable
wickedness of Amnon, in ravishing his sister; a subject, not
fit to be enlarged upon, nor indeed to be mentioned without
blushing, that ever any man should be so vile, especially that
a son of David should be so. Amnon's character, we have
reason to think, was bad in other things ; if he had not for-
saken God, he had never been given up to these yile affect:
tions. Godly parents have often been afflicted with wicked
children ; grace does not run in the blood, but corruption
does. We do not find that David’s children imitated him in
his devotion; but his false steps they trod in, and in those
did much worse, and repented not. Parents know not how
fatal the consequences may be, if, in any instance, they give
their children bad examples. Observe the steps of Amnon's
SlT1 ..., º
I. The Devil, as an unclean spirit, put it into his heart to
lust after his sister Tamar. Beauty is a Snare to many, it
was so to her, she was fair, and therefore Amnon coveted her,
v. 1. They that are peculiarly handsome have no reason, on
that account, to be proud, but great reason to stand, upon
their watch. Amnon’s lust was, 1. Unnatural in itself; to
lust after his sister, which even natural conscience startles at,
and cannot think of without horror. Such a spirit of contra-
diction there is in man’s corrupt nature, that still it desires
forbidden fruit, and the more strongly it is forbidden, the
more greedily it is desired. Can he entertain the thought of
betraying that virtue and honour of which, as a brother, he
ought to have been the protector 3 But what wickedness so
vilé, as not to find admittance into an unsanctified, unguard-
ed heart, left to itself? 2. It was very uneasy to him. He
was so vexed that he could not gain an opportunity to solicit
her chastity, (for innocent converse with her was not denied
him,) that he fell sick, p. 2. Fleshly lusts are their own
punishment, and not only war against the soul, but against
the body too, and are the rottenness of the bones. See what a
hard master sinners serve, and how weary his yoke is.
II. The Devil, as a subtle servant, put it into his head how
to compass this wicked design. Amnon had a friend, (so he
called him, but he was really an enemy to him,) a kinsman,
that had in him more of David’s blood (for he was his
nephew) than of David’s spirit, for he was a subtle man,
cunning to carry on any bad design, especially an intrigue of
this nature, v. 3. e
1. He takes notice that Amnon looked ill, and, being a
subtle man, concludes that he was love-sick, v. 4. and asks
him, “Why art thou, being the king's son, lean from day tº
day? Why dost thou, pine, being the king's eldest son, and
heir to the crown Being the king's son.” (1.) “Thou hast
the pleasure of the court to divert thee ; take those pleasures
then, and with them drive away the sorrow, whatever it is.’
Content and comfort are not always to be found in royal
palaces. With much more reason may we ask dejected, and
disconsolate saints, why they, that are the children of the
King of kings, and heirs of the crown of life, are thus lear:
from day to day. (2.) “Thou hast the power of a prince to
command what thou wantest and wishest for ; use that power
therefore, and gratify thyself. Pine not away for that which,
lawful of unlawful, thou, being the king's son, mayest ha"
BEFORE CHRIST, 1034.
Amnon defiles Tamar.
IJ. SAMUEL, XIII.
Quicquid libet licet—Your will is law.” Thus Jezebel to Ahab
'n a like case, 1 Kings xxi. 7. Dost not thou gouarn Israel ?
The abuse of power is the most dangerous temptation of the
great.
2. Amnon having the impudence to own his wicked lust,
miscalling it love, (I love Tamar,) Jonadab put him in a way
to accomplish his design, v. 5. Had he been what he pre-
tended, (Amnon's friend,) he would have startled at the men-
tion of such horrid wickedness, would have laid before him
the evil of it, what an offence it was to God, and what a wrong
to his own soul, to entertain such a vile thought ; of what
fatal consequence it would be to him to cherish and prosecute
it ; he would have used his subtilty to divert Amnon from it,
by recommending some other person to him, whom he might
lawfully marry. But he seems not at all surprised at it; ob-
jects not either the unlawfulness or the difficulty, the reproach,
or so much as his father's displeasure : but puts him in the
way to get Tamar to his bed-side, and then he might do as he
pleased. . Note, The case of those is very miserable, whose
friends, instead of admonishing and reproving them, flatter
them, and forward them in their sinful ways, and are their
counsellors and contrivers to do wickedly. Amnon is already
Šick, but goes about; he must take upon him to be so ill, (and
his thin looks will give colour enough to the pretence,) as not
to be able to get up, and to have no appetite to any thing but
just that which pleases his fancy. Dainty meat is abhorred,
Job xxxiii.20. the best dish from the king's table cannot please
him ; but if he can eat any thing, it must be from his sister
Tamar's fair hand. This is what he is advised to.
3. Amnon follows these directions, and thus gets Tamar
within his reach. He made himself sick, v. 6. Thus he lieth
in wait secretly, as a lion in his den, to catch the poor, and to
draw them into his met, Ps. x. 8–10. David was always fond
of his children, and concerned if any thing ailed them ; he no
SQoner, hears that Amnon is sick, than he comes himself to
visit him.
dren, and compassionate toward them. The sick child com-
monly the mother comforteth, Isa. lxvi. 13. but let not the
father be unconcerned. We may suppose, that, when David
came to see his sick son, he gave him good counsel to make a
right use of his affliction, and prayed with him, which yet did
not alter his wicked purpose. At parting, the indulgent father
asks, “Is there anything thou hast a mind to, that I can pro-
cure for thee ?” “Yes, Sir,” says the dissembling son, “ my
Štomach is weak, and I know not of any thing I can eat, un-
less it be a cake of my sister Tamar’s making, and I cannot
be satisfied that it is so, unless I see her make it, and it will
do me the more good, if I eat it at her hand.” David saw no
reason to suspect any mischief intended, God hid his heart
from understanding in this inatter; he therefore immediately
9rders Tamar to go and attend her sick brother, v. 7. He does
it. Very innocently, but afterward, no doubt, reflected upon it
With great regret. Tamar as innocently goes to her brother's
chamber, neither of them dreading any abuse : why should
she from a brother, a sick brother? Not disdaining, in obe-
dience to her father, and love to her brother, (though but her
half-brother,) to be his nurse, v. 8, 9. Though she was a
king's daughter, a great beauty, v. 1. and well-dressed, v. 18.
yet she did not think it below her to knead cakes and bake
them, nor had she done it now, if she had not been used to it.
Good housewifery is not a thing below the greatest ladies,
nor ought they to think it a disparagement to them. The vir.
tuous woman, whose husband sits among the elders, yet works
willingly with her hands, Prov. xxxi. 13. Modern ages have
not been destitute of such instances, nor is it so unfashionable
as Some would make it. Preparing for the sick should be more
the care and delight of the ladies, than preparing for the nice;
charity more than curiosity.
Having got her to him, he contrives to nave her alone;
for the adulterer (much more, so vile an adulterer as this) is
in care that no eye see him, Job xxiv. 15. The meat is ready,
but he cannot eat while he is looked at by those about him 3
they must all be turned out, v. 9. The sick must be humour.
ed., and think they have a privilege to command. Tamar is
willing to humour him, her chaste and virtuous soul has not
the least thought of that which his polluted breast is full of ;
and therefore she makes no scruple of being alone with him in
the inner chamber, v. 10. And now the mask is thrown off,
the meat is thrown by, and the wicked wretch calls her, sister,
and yet impudently courts her to come and lie with him, v. 11.
It was a base affront to her virtue, to think it possible to per-
Šuade her to consent to such wickedness, when he knew her
behaviour to be always exemplarily modest and virtuous. But
it is common for those that live in uncleanness, to think others
*uch as themselves, at least, tinder to their sparks.
Let parents learn hence to be tender of their chil-
—-->
III. The Devil, as a strong tempter, deafens his ear to alk
the reasonings with which she resisted his assaults, and would
have persuaded him to desist. We may well imagine what a
surprise and terror it was to the young lady, to be thus attack-
ed, how she blushed, and how she trembled; yet, in this great
confusion, nothing could be said more pertinently, or with
greater strength of argument, than what she said to him.
1. She calls him brother, reminding him of the nearness of
the relation, which made it unlawful for him to marry her,
much more to debauch her. It was expressly forbidden, Lev.
xviii. 9. under a severe penalty, Lev. xx. 17. Great care must
be taken lest the love that should be among relations degene-
rate into lust.
2. She entreats him not to force her, which intimates that
she would never consent to it in any degree ; and what satis-
faction could he take in offering violence 3
3. She lays before him the great wickedness of it. It is
folly ; all sin is so, especially uncleanness: it is wickedness
of the worst kind. Such abominations ought not to be com-
mitted in Israel, among the professing people of God, that
have better statutes than the heathen have. We are Israel-
ites; if we do such things, we are more inexcusable than
others, and our condemnation will be more intolerable, for
we reproach the Lord, and that worthy name by which we are
called.
4. She represents to him the shame of it, which perhaps.
might influence him more than the sin of it. “For my part,
whither shall I cause my shame to go 2 If it should be conceal-
ed, yet I shall blush to think of it as long as I live ; and if
ever it be known, how shall I be able to look any of my friends
in the face For thy part, thow shalt be as one of the fools in
Israel,” that is, “Thou shalt be looked upon as an atrocious
debauchee, the worst of men ; thou wilt lose thine interest in
the esteem of all that are wise and good, and so wilt be set
aside as unfit to rule, though the first-born ; for Israel will
never submit to the government of such a fool.” Prospect of
shame, especially everlasting shame, should deter us from sin.
5. To divert him from his wicked purpose at this time, and
(if possible) to get clear of him, she intimates to him, that,
probably, the king, rather than he should die for love of her,
would dispense with the divine law, and let him marry her:
not as if she thought he had such a dispensing power, or would
pretend to it; she was confident that, upon notice given to
the king by himself, of this wicked desire, which he would
scarcely have believed from any one else, he would take an
effectual course to protect her from him.
But all her arts and all her arguments availed not. His
proud spirit cannot bear a denial ; but her comfort, and honour,
and all that was dear to her, must be sacrificed to his brutish
and outrageous lust, v. 14. It is to be feared that Amnon,
though young, had long lived a lewd life, which his father
either knew not, or punished not ; for a man could not, of a
sudden, arrive at such a pitch of wickedness as this. But is.
this his love to Tamar 2 Is this the recompence he gives her
for her readiness to attend him in his sickness 3 Will he deal
with his sister as with a harlot? Base villain' God deliver
all that are modest and virtuous from such wicked and unrea-
Sonable men. * º
IV. The Devil, as a tormentor and betrayer, immediately
turns his love of her into hatred, v. 15. He hated her with
great hatred, greatly, so it is in the margin, and grew as out-
rageous in his malice, as he had been in his lust ; he basely
turned her out of doors by force ; nay, as if he now disdained
to touch her with his own hands, he ordered his servant to
pull her out, and bolt the door after her, v. 17. Now, 1. The
innocent injured lady had reason to resent this as a great
affront, and, in some respects, (as she says, v. 16.) worse than
the former ; for nothing could have been done more barbarous,
or more disgraceful to her. Had he taken care to conceal what
was done, her honour had been lost to herself only. . Had he
gone down on his knees, and begged her pardon, it might have
been some little reparation. Had he given her time to com-
pose herself after the horrid confusion she was put into, she
might have kept her countenance when she went out, and so.
have kept her counsel. But to dismiss her thus hurried, thus
rudely, as if she had done some wicked thing, obliged her, in
her own defence, to proclaim the wrong that had been done
her. 2. We may learn from it, both the malignity of sin, un-
bridled passions are as bad as unbridled appetites. and tº
mischievous consequences of sin, at last t bites like a serpent;
for here we find, (1.) That sins, sweet in the commission, after-
ward become odious and painful, and the sinner’s own con-
science makes them so to himself. Annon hated Tamar, bes
cause she would not consent to his wickedness, and so take
part of the blame upcºm herself, but, to # last, resisted it.
BEFORE CHRIST, 1032.
Absalom kills Ammon.
H. SAMU Ej, XIII.
and reasoned against it, and so threw it upon him. Had he
hated the sin, and loathed himself for it, we might have hoped
he was penitent; Godly sorrow worketh indignation, 2:Cor. vii.
ll. but to hate the person he had abused, showed that his con-
science was terrified, but his heart not at all humbled. See
what deceitful pleasures those of the flesh are, how soon they
pass away, and turn into loathing; see Ezek. xxiii. 17. (2.)
That sins, secret in the commission, afterward become open
and public, and the sinners themselves often make them so.
Their own tongues fall upon them. The Jewish doctors say,
that, upon the occasion of this wickedness of Amnon, a law
was imade, that a young man and a young woman should newer
be alone together; for, said they, if the king's daughter be so
used, what will become of the children of private men 7
We must now leave the criminal to the terrors of his own
£uilty conscience, and Inquire what becomes of the poor
WECtHIm. -
[1..] She bitterly lamented the injury she had received ; as
It was a stain to her honour, though no real blemish to her
virtue. She fore her fine clothes in token of her grief, and put
ashes upon her head, to deform herself, loathing her own
beauty amd ornaments, because they had occasioned Am-
non's unlawful love; and she went on crying for another's
sin, v. 19. • ,
[2.] She retired to her brother Absalom's house, because
he was her own brother, and there she lived in solitude and
Sorrow, in token of her modesty, and detestation of unclean-
ness. Absalom spoke kindly to her, bid her pass by the in-
jury, for the present, designing himself to revenge it, v. 20.
it should seem, by Absalom's question, (Has Amnon been with
thee?) that Amnon was notorious for such lewd practices, so
that it was dangerous for a modest woman to be with him ;
of it.
21 But when king David heard of all these things,
he was very wroth. 22 And Absalom spake unto
his brother Amnon neither good nor bad : for Ab-
salom hated Amnon, because he had forced his
sister Tamar. 23 And it came to pass, after two full
years, that Absalom had sheep-shearers in Baal-
hazor, which is beside Ephraim : and Absalom in-
vited all the king’s sons. 24 And Absalom came to
the king, and said, Behold now, thy servant hath
sheep-shearers; let the king, I beseech thee, and his
servants, go with thy servant. 25 And the king
said, to Absalom, Nay, my son, let us not all now go,
dest we be chargeable unto thee. And he pressed him:
Howbeit he would not go, but blessed him. 26 Then
said Absalom, If not, I pray thee, let my brother
Amnon go with us.
Why should he go with thee ? 27 But Absalom
pressed him, that he let Amnon and all the king's
Sons go with him. 28 Now Absalom had command-
ed his servants, saying, Mark ye now when Am-
non’s heart is merry with wine; and when I say
unto you, Smite Amnon ; then kill him, fear not:
thave not I commanded you? be courageous, and be
valiant. 29 And the servants of Absalom did unto
Amnon as Absalom had commanded. "Then ałl
the king’s sons arose, and every man gat him up
upon his mule and fled.
this Absalom might know, and yet Tamar be wholly ignorant
What Solomon says of the beginning of strife, is as true of
the beginning of all sin; it is as the letting forth of water;
when once the flood-gates are plucked up, an inundation fol.
lows: one mischief begets another, and it is hard to say what
shall be in the end thereof.
T. We are here told how IXavid resented the tidings of Am-
rton's sin ; he was very wroth, v. 21. So he had reason to be,
that his own son should do such a wicked thing, and draw
him to be accessary to it. It would be a reproach to him,
for not giving him a better education; it would be a blot
upon his family, the ruin of his daughter, a bad example to
his kingdom, and a wrong to his son's soul. But was it
enough for him to be angry” He ought to have punished his
son for it, and to have put him to open shame ; both as a
father, and as a king, he had power to do it. But the Sep-
uagint here adds these words: But he saddened not the spirit
of his son Amnon, * he loved him, because he was his first-
And the king said unto him,
–4
born. He fell into Eli's error, whose sons made themselves pile,
and he frowned not on them. If Amnon was dear to him, his
punishing of him would have been so much the greater punish-
ment to himself for his own uncleanness. But he cannot bear
the shame those must submit to, who correct that in others
which they are conscious of in themselves, and therefore his
anger must serve instead of his justice; this hardens sinners,
Eccl. viii. 11. -
iſ. How Absalom resented it. He resolves already to do
the part of a judge in Israel ; and since his father will not
punish Amnon, he will, from a principle, not of justice, or
zeal for virtue, but of revenge, because he reckons himself
affronted in the abuse done to his sister. Their mother was
daughter to a heathen prince, ch. iii. 3. which perhaps they
were upbraided with sometimes by their brethren, as children
of a stranger; as such a one Absalom thought his sister was
now treated ; and if Amnon thought her fit to be made his har.
lot, he would think him fit to be made his slave ; this enraged
him, and nothing less than the blood of Amnon will quench
his rage.
Here we have, *
1. The design conceived. Absalom hated Ammon, v. 22. and
he that hateth his brother is a murderer already, and, like
Cain, is of that wicked one, 1 John iii. 12, 15. Absalom's
hatred of his brother’s crime had been commendable, and he
might justly have prosecuted him for it by a due course of
law, for example to others, and the making of some compen-
sation to his injured sister; but to hate his person, and design
his death by assassination, was to put a great affront upon
God, by offering to repair the breach of his seventh com-
mandment by the violation of his sixth, as if they were not all
alike sacred ; But he that said, Do not commit adultery, said
also, Do not kill, James ii. 11.
2. The design concealed. He said nothing to Amnon of
this matter, either good or bad, appeared as if he did not
know it, and maintained toward him his usual civility, only
waiting for a fair opportunity to do him a mischief., That
malice is the worst, (1.) Which is hidden close, and has no
vent given to it. If Absalom had reasoned the matter with
Amnon, he might have convinced him of his sin, and brought
him to repentance ; but saying nothing, Amnon’s heart was
hardened, and his own more and moreimbittered against him ;
therefore rebuking our neighbour is opposed to hating him in
our hearts, Lev. xix, 17. Let passion have vent, and it will
spend itself. (2.) Which is gilded over with a show of friend-
ship ; so Absalom's was, his words smoother than butter, but
war in his heart. See Prov. xxvi. 26. (3.) Which is har-
boured long ; two full years Absalom nursed this root of bit-
terness, v. 23. It may be, at first, he did not intend to kill his
brother, (for if he had, he might have had as fair an oppor-
tunity to do it as he had at last,) he only waited for an occa-
sion to disgrace him, or do him some other mischief; but, in
time, his hatred ripened to this, that he would be no less than
the death of him. If the sun going down once upon the wrath,
gives such a place to the Devil as is intimated, Eph. iv. 26, 27.
what would the sun-sets of two full years do!
3. The design laid. (I.) Absalom has a feast at his house
in the country, as Nabal had, on occasion of his sheep-shear-
ing, v. 23. Attentive as Absalom was to his person, (ch. xiv.
26.) and as high as he looked, he knew the state of his flocks,
and looked well to his herds. Those that have no other care
about their estates in the country, than how to spend them in
the town, take a ready way to see the end of them. When
Absalom had sheep-shearers, he would himself be with them.
(2.) To this feast he invites the king his father and all the
princes of the blood, v. 24. Not only that he might have this
opportunity to pay his respects to them, but that he might
make himself the more respected among his neighbours.
Those that are akin to great folks are apt to value themselves .
too much on their kindred. (3.) The king would not go himself,
because he would not put him to the expense of his entertain-
ment, v. 25. It seems, Absalom had an estate in his own
hands, on which he lived like himself; the king had given it
him, but would have him to be a good husband of it: in both
these, he is an example to parents, when their children are
grown up, to give them a competency to live upon, according
to their rank, and then to take care that they do not live above
it, especially that they be no way accessary to their doing so.
It is prudent for young housekeepers to begin as they can
hold out, and not to spend the wool upon the shearing of it.
(4.) Absalom got leave for Amnon, and all the rest of the
king’s sons, to come and grace his table in the country, v. 26,
27. Absalom had so effectually concealed his enmity to Am-
non, that David saw no reason to suspect any design upon
him in that particular invitation, “Let my brother Amnon
go ;” but this would make the stroke more cutting to David.
Before CHRIST, 1032.
Absalom's flight.
II. SAMUEL, XIII.
that he was himself drawn in to consent to that which gave
the opportunity for it, as before, v. 7. It seems, David’s sons,
though grown up, continued to pay that deference to their ||
father, as not to go such a small journey as this, without his
ieave. Thus ought children, even when they are become men
and women, to honour their parents, advise with them, and
do nothing material without their consent, much less against
their mind. - - - -
4. The design executed, v. 28, 29. (1.) Absalom's enter-
tainment was very plentiful ; for he resolves that they shall
all be merry with wine ; at least, concludes that Amnon will
be so, for he knew that he was apt to drink to excess. But,
(2.) The orders he gave to his servants concerning Amnon,
that they should mingle his blood with his wine, were very
barbarous. Had he challenged him, and, in reliance upon
the goodness of his cause, and the justice of God, fought him
himself, though that had been bad enough, yet it had been
more honourable, and excusable; (our ancient, law, in some | . * -
i port brought to Jerusalem, that Absalom had slain all the
cases, allowed trial by battle ;) but to murder him, as he did,
was to copy Cain's example, only that the reason made a dif- | - -
; and the first news of such a thing as this, represents it more
dreadful than afterward it proves. Let us not therefore be .
; afraid of evil tidings, while they want confirmation, but, when
we hear the worst, hope the best, at least, hope better.
ference ; Abel was slain for his righteousness, Amnon for his
wickedness. , Observe the aggravations of this sin : [1..] He
would have Amnon slain, when his heart was merry with wine,
and he was, consequently, least apprehensive of danger, least
able to resist it, and also least fit to go out of the world; as if
his malice aimed to destroy both soul and body, not giving |
; on the earth, while, as yet, it was only a flying story, v. 31. It
i was well that David had grace ; he had need enough of it,
; for he had strong passions. -
him time to say, Lord, have mercy wipon me. . What a dreadful
surprise has death been to many, whose hearts have been
overcharged with surfeiting and drunkenness 1 [2.] His ser-
Vants must be employed to do it, and so involved in the guilt. - - - &
suggestions of Jonadab, David's nephew, who could tell him,
He was to give the word of command, Smite Ammon ; and then
they in obedience to him, and, upon presumption that his
authority would bear them out, must kill him. What an im-
pious defiance does he bid to the divine law, when, though
the command of God is express, Thow shalt mot kill, he
bids them kill Amnon, with this warrant, “Have not I com-
nanded you ? That is enough ; Be courageous, and fear neither
God nor man.” Those servants are ill taught, (and have
wicked masters,) who obey, in contradiction to God. Those
are too obsequious, that will damn their souls to please their || - * * *
- salom's house. If we do not our utmost to prevent mischief,
we make ourselves accessary to it.
knew it not ; doth not he that pondereth the heart, consider
masters, whose big words cannot secure them from God’s
Wrath. Masters must always command their servants, as those
that, know they also have a Master in heaven. [3.] He did it
in the presence of all the king's sons, of whom it is said, ch.
viii. 18. that they were chief rulers; so that it was an affront
to public justice, which they had the administration of, and
to the king his father, whom they represented, and a contempt
of that sword which should have been a terror to his evil
deeds; while his evil deeds, on the contrary, were a terror to
them that bare it. ſº | There is reason to suspect that Absa-
Iom did this, not only to revenge his sister's quarrel, but to
make way for himself to the throne; which he was ambitious
of, and which he would stand fair for, if Amnon the eldest
Son was taken off. - -
When the word of command was given, Absalom's servants
failed not to execute it, being buoyed up with an opinion, that
their master, being now next heir to the crown, (for Chileab
was dead, as Bishop Patrick thinks,) would save them from
harm. Now the threatened sword is drawn in David's house,
which should not depart from it. First, His eldest son falls
by it, himself being, by his wickedness, the cause of it, and
his father, by his connivance, accessary to it. Secondly, All
his sons flee from it, and come home in terror, not knowing
how far their brother Absalom's bloody design might extend.
*
See what mischief sin makes in families.
30 And it came to pass, while they were in the
Way, that tidings came to David, saying, Absalom
hath slain all the king’s sons, and there is not one
of them left. 31. Then, the king arose, and tare his
garments, and lay on the earth ; and all his servants
Stood by with their clothes rent. 32 And Jonadab
the son of Shimeah, David’s brother, answered and
said, Let not my lord suppose that they have slain
all the young men the king’s sons; for Amnon only
is dead : for by the appointment of Absalom this hath
been determined from the day that he forced his
sister Tamar. 33 Now therefore let not my lord the
king take the thing to his heart, to think that all the
king's sons are dead; for Amnon only is dead.
34 But Absalom fled. And the young man that
kept the watch lifted up his eyes and looked, and,
want said, so it is. -
as he had made an end of speaking, that, behold,
the king’s sons came, and lifted up their voice, and
; wept: and the king also and all his servants wept
very sore.
behold, there came much people by the way of the
hill-side behind him. 35 And Jonadab said unto
the king, Behold, the king’s sons come : as thy ser–
36 And it came to pass, as soon
37 But Absalom fied, and went to Tal-
mai, the son of Ammihud, king of Geshur. And
David mourned for his son every day. 38. So, Ab-
i salom fled, and went to Geshur, and was there three
years. -
forth unto Absalom : for he was comforted concern-
39 And the soul of king David longed to go
ing Amnon, seeing he was dead.
Here is, I. The fright that David was put into by a false re-
kings sons, v. 30. It is common for fame to make bad worse;
How-
ever, this false news gave as much affliction to David, for the
present, as if it had been true: he tare his garments, and lay
II. The rectifying of the mistake, two ways. 1. By the sly
Ammon only is dead, and not all the king’s sons, v. 32, 33.and
could tell him too that it was done by the appointment of Ab-
salom, and designed from the day he forced his sister Tamar.
What a wicked man was he, if he knew all this, or had any
cause to suspect it, that he did not make David acquainted
with it sooner, that means might have been used to make up
the quarrel ! such was Jonadab’s duty, had he acted as an
honest man, or, at least, that David might not have thrown
Amnon into the mouth of danger, by letting him go to Ab-
If we say, Behold, we
whether we did or no 2 See Prov. xxiv. 11, 12. It is well
if Jonadab, was not as guilty of Amnon’s death, as he was of
his sin ; such friends do they prove, who are hearkened to as
counsellors to do wickedly : he that would not be so kind as
i to prevent Amnon's sin, neither would he be so kind as to
: prevent his ruin, when, it should seem, he might have
done both. 2. By the safe return of all the king’s sons, ex-
cept Amnon. They, and their attendants, were speedily dis-
covered by the watch, v. 34, 35. and soon arrived to show
themselves alive, but to bring the certain sad news that Ab-
salom had murdered their brother Amnon. The grief David.
had been in for that which was not, made him the better able
to bear that which was, by giving him a sensible occasion,
when he was undeceived, to thank God that all his sons were
not dead: yet that Amnon was dead, and slain by his own
brother, in such a treacherous barbarous manner, was enough
to put the king and court, the king and kingdom, into reak
mourning. Sorrow is never more reasonable, than when there.
i is sin in the case.
III. Absalom's flight from justice. Absalom immediately
fled, v. 34. He was now as much afraid of the king’s sons, as:
they were of him ; they fled from his malice, he from their
justice ; no part of the land of Israel could shelter him, the
cities of refuge gave no protection to a wilful murderer;
though David had let Amnon’s incest go unpunished, Absa-
lom could not promise himself his pardon for this murder; so
express was the law in this case, and so well known David’s
justice, and his dread of blood-guiltiness. He therefore made
the best of his way to his mother’s relations, and was enter-
tained by his grandfather Talmai, king of Geshur, v. 37. and
there he was protected three years, v. 38. David not demand-
ing him, and Talmai not thinking himself obliged to send him
back, unless he were demanded.
TV. David’s uneasiness for his absence. He mourned for
Amnon a good while, v. 37. but, he being past recall, time
wore off that grief; he was comforted concerning Amnon : it
also wore off too much his detestation of Absalom's sin, ; in-
stead of loathing him, as a murderer, he longs to go forth, to
him, v. 39. At first, he could not find in his heart to do jus-
tice on him, now he can almost find in his heart to take him
into his favour again. This was David’s infirmity ; some-
thing God saw in his heart that made a difference, else we
813 ^
BEFORE CHRIST, 1029.
Absalom favoured by Joab.
Iſ. SAMUEL, XIV.
*—
should have thought that he, as much as Eli, honoured his
sons more than God.
CHAP. XIV.
#Iow Absalom threw himself out of his royal father's protection and favour,
tre read in the foregoing chapter, which left him an exile, outlawed, and
groscribed ; in this chapter, we have the arts that were used to bring him
and his father together again, and how, at last, it was done ; which is
here recorded, to show the folly of David, in sparing him, and indulg-
&ng him in his wickedness, for which he was, soon after, severely cor-
rected by his unnatural rebellion. I. Joab, by bringing a feigned issue
(as the lawyers speak) to be tried before him, in the case of a poor
widow of Zekoah, gains from him a judgmen: in general, That the case
might be so, as that the putting of a murderer to death ought to be dis-
pensed with, v. 1–20. II. Upon the application of this, he gains from
him an order to bring Absalom back to Jerusalem, while yet he was
forbidden the court, v. 21–24. III. After an account of Absalom,
His person, and family, we are told how, at length, he was introduced by
Joab into the king's presence, and the king was thoroughly reconciled to
him, v. 25–33.
{l OW Joab the son of Zeruiah perceived that
the king’s heart was toward Absalom. 2
And Joab sent to Tekoah, and fetched thence a wise
woman, and said unto her, I pray thee, feign thy-
self to be a mourner, and put on now mourning
apparel, and anoint not thyself with oil, but be as a
woman that had a long time mourned for the dead;
3 And come to the king, and speak on this manner
unto him. So Joab put the words in her mouth.
4 And when the woman of Tekoah spake to the
King, she fell on her face to the ground, and did
Obeisance, and said, Help, O king. 5 And the
king said unto her, What aileth thee ? And she
answered, I am indeed a widow woman, and mine
husband is dead. 6 And thy handmaid had two
sons, and they two strove together in the field, and
there was none to part them, but the one smote the
other, and slew him. 7 And, behold, the whole
family is risen against thine handmaid, and they
said, Deliver him that smote his brother, that we
may kill him, for the life of his brother whom he
slew ; and we will destroy the heir also: and so
they shall quench my coal which is left, and shall
not leave to my husband neither name nor remain-
der upon the earth. 8 And the king said unto the
woman, Go to thine house, and I will give charge
concerning thee. 9 And the woman of Tekoah said
unto the king, My lord, O king, the iniquity be on
me, and on my father's house; and the king and
his throne be guiltless. 10 And the king said,
Whosoever saith ought unto thee, bring him to me,
and he shall not touch thee any more. 11 Then
said she, I pray thee, let the king remember the
LORD thy God, that thou wouldest not suffer the
revengers of blood to destroy any more, lest they
destroy my son. And he said, As the Lo RD liveth,
there shall not one hair of thy son fall to the earth.
i2 Then the woman said, Let thine handmaid, I
pray thee, speak one word unto my lord the king.
And he said, Say on. 13 And the woman said,
Wherefore then hast thou thought such a thing
against the people of God? for the king doth speak
this thing as one that is faulty, in that the king doth
not fetch home again his banished. 14 For we
must needs die, and are as water spilt on the
ground, which cannot be gathered up again : nei-
ther doth God respect any person ; yet doth he
devise means that his banished be not expelled from
him. , 15 Now therefore that I am come to speak
of this thing unto my lord the king, it is because
the people have made me afraid : and thy hand-
maid said, I will now speak unto the king; it may
be that the king will perform the request of his
handmaid.
'his handmaid out of the hand of the man that would
destroy me and my son together out of the inherit-
14 -
16 For the king will hear, to deliver.
ance of God. 17 Then thine handmaid said, The
| word of my lord the king shall now be comfortable :
for as an angel of God, so is my lord the king, to
discern good and bad ; therefore the Lo RD thy
God will be with thee. 18 Then the king answered
and said unto the woman, Hide not from me, I pray
thee, the thing that I shall ask thee. And the
woman said, Let my lord the king now speak. 19
And the king said, Is not the hand of Joab with
thee in all this 2 And the woman answered and
said, As thy soul liveth, my lord the king, none can
turn to the right hand or to the left from ought that
my lord the king hath spoken : for thy servant
Joab, he bade me, and he put all these words in the
mouth of thine handmaid: 20 To fetch about this
form of speech hath thy servant Joab done this
thing : and my lord is wise, according to the wisdom
of an angel of God, to know all things that are in
the earth.
Here is, I. Joab's design to get Absalom recalled out of
banishment, his crime pardoned, and his attainder reversed,
v. 1. Joab made himself very busy in this affair. 1. As a
courtier, that was studious, by all ways possible, to ingratiate
himself with his prince, and improve his interest in his favour;
he perceived that the king's heart was towards Absalom, and
that, the heat of his displeasure being over, he still retained
his old affection for him, and only wanted a friend to court
him to be reconciled, and to contrive for him how he might do
it, without impeaching the honour of his justice. Joab, find-
ing how David stood affected, undertook this good office. 2.
As a friend to Absalom, whom, perhaps, he had a particular
kindness for, at least, looked upon as the rising sun, to whom
it was his interest to recommend himself. He plainly fore-
saw that, his father would, at length, be reconciled to him,
and therefore thought he should make both his friends, if he
were instrumental to bring it about. 3. As a statesman, and
one concerned for the public welfare. He knew how much
Absalom was the darling of the people, and if David should
die while he was in banishment, it might occasion a civil war
between those that were for him and those that were against
him : for it is probable, that, though all Israel loved his per-
son, yet they were much divided upon his case. 4. As one
who was himself a delinquent, by the murder of Abner ; he
was conscious to himself of the guilt of blood, and that he was
himself obnoxious to public justice, and therefore, whatever
favour he could procute to be shown to Absalom, would cor-
roborate his reprieve. -
II. His contrivance to do it, by laying somewhat of a pa-
rallel case before the king, which was done so dexterously by
the person he employed, that the king took it for a real case,
and gave judgment upon it, as he had done upon Nathan’s
parable ; and the judgment being in favour of the criminal,
the manager might, by that, discover his sentiments so far as
to venture upon the application of it, and to show that it was
the case of his own family, which, it is probable, she was in-
structed not to proceed to, if the king’s judgment upon her
case had been severe.
1. The person he employed is not named, but is said to be
a woman of Tekoah, one whom he knew to be fit for such an
undertaking : and it was requisite that the scene should be
laid at a distance, that David might not think it strange that
he had not heard of it before. It is said, She was a wise
woman, one that had a quicker wit, and a readier tongue, than
most of her neighbours, v. 2. The truth of the story would be
the less suspected, when it came, as was supposed, from the
person’s own mouth.
2. The character she put on, was, that of a disconsolate
widow, v. 2. Joab knew such a one would have an easy ac-
cess to the king, who was always ready to comfort the mourn-
ers, especially the mourning widows, having himself mentioned
it among the titles of God’s honour, that he is a Judge of the
widows, Ps. lxviii. 5. God’s ear, no doubt, is more open to the
cries of the afflicted, and his heart too, than that of the most
merciful princes on earth could be.
3. It was a case of compassion which she had to represent
to the king, and a case in which she could have no relief but
from the chancery in the royal breast : the law (and conse-
quently the judgment of all the inferior courts) being against
her. She tells the king that she had buried her husband, v.
5. that she had two sons that were the support and comfort of
BEFORE CHRIST, 1029.
Absalom favoured by Joab.
II. SAMUEL, XIV.
=-
her widowed state, that these two as young men are apt to
do) fell out and fought, and one of them unhappily killed the
other, v. 6. that, for her part, she was desirous to protect the
manslayer, for, as Rebekah argued concerning her two sons,
Why should she be deprived of them both in ºne day ? Gen.
xxvii. 47. But though she, who was nearest of kin to the
slain, was willing to let fall the demands of an avenger of
blood, yet the other relations insisted upon it, that the sur-
viving brother should be put to death, according to law, not
out of any affection, either to justice or to the memory of the
slain brother, but that, by destroying the heir, (which they
had the impudence to own was the thing they aimed at,) the
Inheritance might be theirs : and thus they would cut off,
(1.) Her comfort; “ They shall quench my coal, deprive me
of the only support of my old age, and put a period to all my
joy in this world, which is reduced to this one coal.” (2.)
Her husband's memory : “ His family will be quite extinct,
and they will leave him neither name nor remainder,” v. 7.
4. The king promised her his favour, and a protection for
her son. Observe how she grew upon the king's compassion-
ate concessions. (1.) Upon the representation of her case,
he promised to consider of it, and to give orders about it;
v. 8. This was encouraging, that he did not dismiss her peti-
tion with “Curat ler—Let the law take its course; blood calls
for blood, and let it have what it calls for ;” but he will take
time to inquire whether the allegations of her petition be true.
(2.) The woman is not content with this, but begs that he
would immediately give judgment in her favour; and, if the
matter of fact were not as she represented it, and consequently
a wrong Judgment given upon it, let her bear the blame, and
free the king and his throne from guilt, v. 9. Yet her saying
this would not acquit the king, if he should pass sentence
without taking due cognizance of the case. (3.) Being thus
pressed, he makes a further promise, that she should not be in-
jured or insulted by her adversaries, but he would protect her
from all molestation, v. 10. Magistrates ought to be the
patrons of oppressed widows. (4.) Yet this does not content
her, unless she can get her son's pardon, and protection for
him too. Parents are not easy, unless their children be safe,
safe for both worlds, v. 11. “Let not the avenger of blood
destroy my son, for I am undone if I lose him ; as good take
my life as his. Therefore let the king remember the Lord thy
God,” that is ; [1..] “Let him confirm this merciful sentence
with an oath, making mention of the Lord our God, by way of
appeal to him, that the sentence may be indisputable, and
irreversible ; and then I shall be easy. See Heb. vi. 17, 18.
[2.] “Let him consider what good reason there is for this
merciful sentence, and then he himself will be confirmed in
it. Remember how gracious and merciful the Lord thy God
is, how he bears long with sinners, and does not deal with
them according to their deserts, but is ready to forgive. Re-
nember how the Lord thy God spared Cain, who slew his bro-
ther, and protected him from the avengers of blood, Gen. iv.
15. Remember how the Lord thy God forgave thee the blood
of Uriah, and let the king, that has found mercy, show mercy.”
Note, Nothing is more proper, or more powerful, to engage.
us to every duty, especially to all acts of mercy and kindness,
than to remember the Lord our God. (5.) This importunate
widow, by pressing the matter thus close, obtains, at last, a
full pardon for her son, ratified with an oath as she desired,
As the Lord liveth, there shall not one hair of thy son fall to the
earth, that is, “I will undertake he shall come to no damage
upon this account.” The Son of David has assured all that
put themselves under his protection, that, though they should
the put to death for his sake, not a hair of their head shall
perish, Luke xxi. 16, 18. though they should lose for him, they
should not lose by him. Whether David did well, thus to
undertake the protection of a murderer, whom the cities of re-
fuge would not protect, I cannot say. But, as the matter of
fact appeared to him, there was not only great reason for
Qompassion to the mother, but room enough for a favourable
judgment concerning the son: he had slain his brother, but
he hated him not in time past ; it was upon a sudden provoca-
tion, and, for aught that appeared, it might be done in his
own defence. He pleaded not this himself, but the judge
must be of counsel for the prisoner; and therefore, Let mercy,
at this time, rejoice against judgment.
5. The case being thus adjudged in favour of her son, it is
now time to apply it to the king's son, Absalom. The mask
here begins to be thrown off, and another scene opened ; the
king is surprised, but not at all displeased, to find his humble
9etitioner, of a sudden, become his reprover, his privy-coun-
sellor, an advocate for the prince his son, and the mouth of the
people, undertaking to represent to him their sentiments.
She begs his oardon, and his patience, for what she had fur-
ther to say, v. 12. and has leave to say it, the king being very
well pleased with her wit and humour. *
(1.) She supposes Absalom's case to be, in effect, the same
with that which she had put as her son’s ; and therefore, if
the king would protect her son, though he had slain his bro-
ther, much more ought he to protect his own, and to fetch
home his banished, v. 13. Mutato nomine, de te fabula narra •
tur—Change but the names, to you the tale belongs. She names
not Absalom, nor needed she to name him : David longed so
much after him, and had him so much in his thoughts, that he
was soon aware whom she meant by his banished. And in
those two words were two arguments which the king's tender
spirit felt the force of; “He is banished, and has, for three
years, undergone the disgrace and terror, and all the incon-
veniences, of banishment: sufficient to such a one is this pu-
nishment : but he is thiſ banished, thy own son, a piece of
thyself, thy dear son, ºo:: thou lovest.”
It is true, Absalom's case differed very much from that
which she had put. Absalom did not slay his brother upon a
hasty passion ; but maliciously, and upon an old grudge ;
not in the field, where there were no witnesses, but at table,
before all his guests. Absalom was not an only son, as hers
was ; David had many more, and one lately born, more likely
to be his successor than Absalom, for he was called Jedidiah,
because God loved him. But David was himself too well
affected to the cause, to be critical in his remarks upon the
disparity of the cases, and was more desirous than she could
be, to bring that favourable judgment to his own son which
he had given concerning hers. t
(2.) She reasons upon it with the king, to persuade him to
recall Absalom out of banishment, give him his pardon, and
take him into his favour again.
| She pleads the interest which the people of Israel had
in him. “What is done against him is done against the peo-
ple of God, who have their eye upon him as heir of the crown,
at least, have their eye upon the house of David in general,
with which the covenant is made, and which therefore they
cannot see the diminution and decay of, by the fall of so many
of its branches in the flower of their age. Therefore the king
speaks to one that is faulty, for he will provide that my hus-
band’s name and memory be not cut off, and yet takes no
care, though his own be in danger, which is of more value and
importance than ten thousand of ours.
[2.] She pleads man's mortality, v. 14. “We must needs
die, it is appointed for us, we cannot avoid the thing itself,
nor defer it till another time. We are all under a fatal ne-
cessity of dying; and when we are dead, we are past recall,
as water spilt upon the ground ; nay, even while we are alive,
we are so, we have lost our immortality, past retrieve. Amnon
must have died, some time, if Absalom had not killed him :
and if Absalom be now put to death for killing him, that will
not bring him to life again.” This was poor reasoning, and
would serve against the punishment of any murderer ; but, it
should seem, Amnon was a man little regarded by the people,
and his death little lamented, and it was generally thought
hard that so dear a life as Absalom's should go for one so lit-
tle valued as Amnon’s.
3.] She pleads God’s mercy and his clemency toward poor
guilty sinners. “God does not take away the soul, or life, but
devises means that his banished, his children that have offended
him, and are obnoxious to his justice, as Absalom is to thine,
be not for ever expelled from him,” v. 14. Here are two great
instances of the mercy of God to sinners, properly urged as
reasons for showing mercy. First, The patience he exercises
toward them. His law is broken, yet he does not immediately
take away the life of those that break it; does not strike sin-
ners dead, as justly he might, in the act of sin, but bears with
them, and waits to be gracious. God's vengeance had suffer-
ed Absalom to live ; why then should not David’s justice
suffer him 2 Secondly, The provision he had made for their
restoration to his favour, that though by sin they have banish-
ed themselves from him, yet they might not be expelled, or
cast off, for ever. Atonement might be made for sinners by
sacrifice. Lepers, and others ceremonially unclean, were
banished, but provision was made for their cleansing, that,
though for a time excluded, they might not be finally expelled.
The state of sinners is a state of banishment from God. Poor
banished sinners are likely to be for ever expelled from God,
if some course be not taken to prevent it : it is against the
mind of God, that they should be so, for he is not willing that
any should perish ; infinite wisdom has devised proper means
to prevent it ; so that it is the sinners’ own fault, if they be
cast off. This instance of God’s good will towards us all,
should incline us to be merciful and compassionate one to-
wards another, Matth. xviii. 32, 33. 815 -
T}EFORE CHRIST, 1029.
The return of Absalom.
H. SAMUEL, XIV.
6. She concludes her address with high compliments to the [
King, and strong expressions of her assurance that he would do
what was just and kind, both in the one case and in the other,
nº. 15–17. for, as if the case had been real, still she pleads
for herself, and her son, yet meaning Absalom.
(1.) She would not have troubled the king thus, but that the
people made her afraid. Understanding it of her own case,
all her neighbours made her apprehensive of the ruin she and
her son were upon the brink of, from the avengers of blood,
the terror of which made her thus bold in her applications to
the king himself. Understanding it of Absalom's case, she
gives the king to understand, what he did not know before,
that the nation was disgusted at his severity towards Absalom,
to that degree, that she was really afraid it would occasion a
general mutiny or insurrection, for the preventing of which
great mischief, she ventured to speak to the king himself. The
fright she was in must excuse her rudeness.
(2.) She applied herself to him with a great confidence in
his wisdom and clemency. “I said, I will speak to the king
myself, and ask nobody to speak for me ; for the king will
hear reason, even from so mean a creature as I am, will hear
the cries of the oppressed, and will not suffer the poorest of
his subjects to be destroyed out of the inheritance of God,” that
is, “driven out of the land of Israel, to seek for shelter among
the uncircumcised, as Absalom is, whose case is so much the
worse, that, being shut out of the inheritance of God, he wants
£iod’s law and ordinances, which might help to bring him to
repentance, and is in danger of being infected with the idolatry
of the heathen among whom he sojourns, and of bringing home
the infection. To engage the king to grant her request, she
expresses a confident hope, that his answer would be comfort-
able, and such as angels bring, (as Bishop Patrick explains
it,) who are messengers of divine mercy. What this woman
says, by way of compliment, the prophet says, by way of pro-
mise, Zech. xii. 8. that when the weak shall be as David, the
house of David shall be as the angel of the Lord. “And, in
order to this, the Lord thy God shall be with, thee, to assist thee
in this and every judgment thou givest.” Great expectations
are great eng2gements, especially to persons of honour, to
º their utmost not to disappoint those that depend upon
thenſ). .
Lastly, The hand of Joab is suspected by the king, and ac-
knowledged by the woman, to be in all this, v. 18–20.
(1.) The king soon suspected it. For he could not think
that such a woman as this would have appealed to him, in a
matter of such moment, of her own head. And he knew none
so likely to set her on as Joab, who was a politic man, and a
friend of Absalom.
(2.) The woman very honestly owned it. “Thy servant
Joab, he bade me. If it be well done, let him have the thanks;
if ill, let him bear the blame.” Though she found it very .
agreeable to the king, yet she would not take the praise of it to
herself, but speaks the truth as it was, and gives us an exam-
ple to do likewise, and never to tell a lie for the concealing
.." a well-managed scheme; Dare to be true, nothing can need
{{ {}{2. -
21 And the king said unto Joab, Behold now, I
have done this thing : go therefore, bring the young
man Absalom again. 22 And Joab fell to the
ground on his face, and bowed himself, and thanked
the king : and Joab said, To-day thy servant know-
eth that I have found grace in thy sight, my lord, O
king, in that the king hath fulfilled the request of
his servant. 23 So Joab arose, and went to Geshur,
and brought Absalom to Jerusalem. 24 And the
king said, Let him turn to his own house, and let
him not see my face. So Absalom returned to his
own house, and saw not the king’s face. 25. But
in all Israel there was none to be so much praised.
as Absalom for his beauty: from the sole of his foot
even to the crown of his head there was no blemish
in him. 26 And when he polled his head, (for it
Was at every year’s end that he polled it ; because
the hair was heavy on him, therefore he polled it,)
he weighed the hair of his head at two hundred
shekels, after the king's weight. 27 And unto Ab-
salom there were born three sons, and one daughter,
whose name was Tamar” she was a woman of a
fair countenance.
Handsome are they that handsome do.
Observe here, I. Orders given for the bringing back of Ah-
salom; the errand on which the woman came to David was
so agreeable, and her management of it so very ingenious and
surprising, that he was brought into a peculiarly kind humour;
Go, (says he to Joab,) bring the young man Absalom again,
v. 21.
honour of his justice, he would not do it but upon intercession
made for him, which may illustrate the methods of divine
: grace. It is true, God has thoughts of compassion toward
poor sinners, not willing that any should perish, yet he is re-
conciled to them through a Mediator, who intercedes with
him on their behalf, and to whom he has given these orders,
Go bring them again.
: to himself, and he came to this land of our banishment, to
He was himself inclined to favour him, yet, for the
God was in Christ reconciling the world
bring us to God. .
Joab, having received these, orders, 1. Returns thanks to
the king for doing aim the honour to employ him in an affair
so universally grateful, v. 22. Joab took it as a kindness to
himself, and (some think) as an indication that he would
never call him to an account for the murder he had been guilty
of. But if he meant so, he was mistaken, as we shall find,
1 Kings ii. 5, 6. 2. Delays not to execute David's orders;
he brought Absalom to Jerusalem, v.23. I see not how David
can be justified in suspending the execution of the ancient
law, Gen. ix. 6. Whoso'sheds man's blood, by man shall his blood
be shed, in which a righteous magistrate ought not to acknow-
ledge even his brethren, or know his own children.
were never designed to be like cobwebs, which catch the little.
flies, but suffer the great ones to break through. God justly
made Absalom a scourge to him, whom his foolish pity thus
spared. But, though he allowed him to return to his own,
house, he forbade him the court, and would not see him him-
self, v. 24. He put him under this interdict, (l.) For his
own honour, that he might not seem to countenance. So great
God’s laws.
a criminal, nor to forgive him too easily. (2.) For Absalom's
greater humiliation: Perhaps he had heard something of his
conduct, when Joab went to fetch him, which gave him too
much reason to think that he was not truly penitent; he there-
fore put him under this mark of his displeasure, that he might
be awakened to a sight of his sin, and to sorrow for it, and
might make his peace with God; upon the first notice of
which, no doubt, David would be forward to receive him again
into his favour.
II. Occasion taken from hence to give an account of Ab-
salom. Nothing is said of his wisdom and piety; though he
was the son of such a devout father, we read nothing of his
devotion ; parents cannot give grace to their children, though
they give them ever so good an education. All that is here
said of him, is, I. That he was a very handsome man ; there
was not his equal in all Israel for beauty, v. 25. A poor com-
mendation for a man that had nothing else in him valuable.
Many a polluted,
deformed soul dwells in a fair and comely body; witness Ab-
salom's, that was polluted with blood, and deformed with
unnatural disaffection to his father and prince. In his body
there was no blemish, but in his mind nothing but wounds
and bruises. Perhaps this was one reason why his father was
so fond of him, and protected him from justice. Those have
reason to fear affliction in their children, who are better pleased
with their beauty than with their virtue. 2. That he had a
very fine head of hair. Whetherit was the length, or colour,
or extraordinary softness of it, something there was which
made it very valuable, and very much an ornament to him,
v. 26. This notice is taken of his hair, not as the hair of a
Nazarite, (he was far from that strictness,) but as the hair of
a beau. He let it grow, till it was a burthen to him, and was
heavy on him, nor would he cut it, as long as ever he could
bear it; as pride feels no cold, so it feels no heat; and that
which feeds and gratifies it is not complained of, though very
uneasy. When he did poll it at certain times, for ostentation,
he had it weighed, that it might be seen how much it excelled
other men's, and it weighed two hundred shekels, which some
reckon to be three pounds and two ounces of our weight; and
with the oil and powder, especially if it were powdered (as
Josephus says the fashion then was) with gold dust, Bishop
Patrick thinks it is not at all incredible that it should weigh
so much. This fine hair proved his halter, ch. xviii. 9; 3.
That his family began to be built up. It is probable that it
was a good while before he had a child; and then it was, that,
despairing of having one, he set up that pillar which is men-
tioned, ch. xviii. 18. to bear up his name; but afterward he
had three sons, and one daughter, v. 27. Or, perhaps, these
sons, while he was hatching his rebellion, were all cut off by
the righteous hand of God, and, thereupon, he set up that
ITIOInument.
8E6;
BEFoRE CHRIST, 1027.
Absalom gains affection.
II. SAMUEL, XV.
28 So Absalom dwelt two full years in Jerusalem,
and saw not the king’s face. , 29 Therefore Absalom
sent for Joab, to have sent him to the king ; but he
would not come to him : and when he sent again the
second time, he would not come. 30. Therefore he
said unto his servants, See, Joab’s field is near mine,
and he hath barley there; go and set it on fire.
And Absalom's servants set the field on fire. 31
Then Joab arose, and came to Absalom unto his
house, and said unto him, Wherefore have thy ser–
vants set my field on fire 2 32 And Absalom answer-
ed Joab, Behold, I sent unto thee, saying, Come
hither, that I may send thee to the king, to say,
Wherefore am I come from Geshur 2 it had been
good for me to have been there still: now therefore let
me see the king’s face; and if there be any iniquity in
me, let him kill me. 33 So Joab came to the king, and
told him: and when he had called for Absalom, he
came to the king, and bowed himself on his face to the
ground before the king: and the king kissed Absalom.
Three years Absalom had been an exile with his father-in-
law, and now, two years, a prisoner at large in his own house,
and, in both, better dealt with than he deserved ; yet his spirit
was still unhumbled, his pride unmortified, and, instead of
being thankful that his life is spared, he thinks himself sorely
wronged that he is not restored to all his places at court. . Had
he truly repented of his sin, his distance from the gaieties of
the court, and his solitude and retirement in his own house,
especially being in Jerusalem the holy city, would have been
very agreeable to him. If a murderer must live, yet let him
be for ever a recluse. But Absalom cannot bear this just
and gentle mortification ; he longs to see the king's face, pre-
tending it was because he loved him, but really because he
wanted an opportunity to supplant him. He cannot do his
father a mischief till he is reconciled to him ; this, therefore, is
the first branch of his plot; this make cannot sting again, till
he be warmed in his father's bosom. He gained this point,
not by pretended submissions and promises of reformation,
but, (would you think it?) by insults and injuries.
1. By his insolent carriage toward Joab, he brought him to
mediate for him. Once and again he sent to Joab to come
and speak with him, for he durst not go to him ; but Joab
would not come, v. 29. probably, because Absalom had not
owned the kindness he had done him, in bringing him to Jeru-
salem, so gratefully as he thought he should have done ; proud
men take every service done them for a debt. One would
Have thought that a person in Absalom's circumstances would
have sent to Joab a kindly message, and offered him a large
gratuity; courtiers expect it ; instead of this, he bids his ser-
vants set Joab's corn-fields on fire, v. 30. as spiteful a thing as
he could do. Samson could not think of a greater injury to do
the Philistines than this. Strange, that Absalom should think,
by doing Joab a mischief, to prevail with him to do him a
kindness; or to recommend himself to the favour of his prince
or people, by showing himself so very malicious and ill-
natured, and such an enemy to the public good, for the fire
might spread to the corn of others. Yet by this means he
brings Joab to him, v. 38. Thus God, by afflictions, brings
those to him that kept at a distance from him: Absalom was
obliged by the law to make a restitution, Exod. xxii. 6. yet we
do not find that either he offered it, or that Joab demanded it.
Joab (it might be) thought he could not justify his refusal to
go and speak with him ; and therefore Absalom thought he
could justify his taking this way to fetch him. And now Joab,
(perhaps frighted at the surprising boldness and fury of Absa-
lom, and apprehensive that he had made an interest in the
people strong enough to bear him out in doing the most dar-
ing things, else he would never have done this,) not only puts
up with this injury, but goes on his errand to the king. See
what some men can do, by threats, and carrying things with a
high hand.
2. By his insolent message (for I can call it no better) to
the king, he recovered his place at court, to see the king's face,
that is, to become a privy counsellor, Esth. i. 14. (1.) His
message was haughty and imperious, and very unbecoming
either a son or a subject, v. 32. He undervalued the favour
that had been showed him, in recalling him from banishment,
and restoring him to his own house, and that in Jerusalem ;
Wherefore am I come from Geshur? He denies his own crimes,
though most notorious, and will not own that there was any
Vol. I. 5 M -
iniquity in him, insinuating that, therefore, he had been
wronged in the rebuke he had been under. He defies the
king’s justice, “Let him kill me, if he can find in his heart;"
knowing he loved him too well to do it. (2.) Yet with this
message he carried his point, v. 33. David’s strong affection
for him construed all this to be the language of a great respect.
to his father, and an earnest desire of his favour, when, alas,
it was nothing less. See how easily wise and good men may
be imposed upon by their own children that design ill, espe-
cially when they are blindly fond of them. Absalom, by the
posture of his body, testified his submission to his father, He
bowed himself on his face to the ground ; and TJavid, with a
kiss, sealed his pardon. Did the bowels of a father prevail to
reconcile him to an impenitent son, and shall penitent sinners
question the compassion of him who is the Father of mercy?
If Ephraim bemoan himself, God soon bemoans him, with all
the kind expressions of a fatherly tenderness; He is a dear son,
and a pleasant child, Jer. xxxi. 20. .
* CHAP. XV.
Absalom's name signifies the peace of his father, yet he protes his greatest
trouble ; so often are we disappointed in our expectations from the crea-
ture, . The sword entailed upon David's house, had hillierto been among
his children ; but now it hegins to be drawn against himself, with this
aggravation, that he may thank himself for it ; for, had he done justice
upon the murderer, he had prevented the traitor. The story of Absalom's
rebellion begins with this chapter, but we must go over three or four more
before we see the end of it. In this chapter, we have, I. The arts Ab-
salom used to insinuate himself into the people's affection, v. 1-6. II.
His open avowal of his pretensions to the crown at Hebron, whither, he
went under colour of a vow, and the strong party that appeared for him
there, v. 7–12. III. The notice brought of this to David, and his
flight from Jerusalem, thereupon, v. 13–18. In this flight we are told,
t. What passed between him and Ittai, v. 19–22. 2. The concern of
the country for him, v. 23. 3. His conference with Zadok, v.24–29.
4. His fears and prayers upon this occasion, v. 30, 31. , 5. Matters con-
certed by him wiſh Hushai, v. 32–37. Now the word of God was ful.
filled, that he would raise up evil against him out of his own house,
c/l. xii. 10.
1 § ND it came to pass after this, that Absalom
prepared him chariots and horses, and fifty
men to run before him. 2 And Absalom rose up
early, and stood beside the way of the gate : and it
was so, that when any man that had a controversy
came to the king for judgment, then Absalom called
unto him, and said, Of what city art thou ? And
he said, Thy servant is of one of the tribes of Israel.
3 And Absalom said unto him, See, thy matters are
good and right; but there is no man deputed of the
king to hear thee. 4 Absalom said moreover, Oh
that I were made judge in the land, that every man
which hath any suit or cause might come unto me,
and I would do him justice 5 And it was so, that
when any man came nigh to him to do him obeisance,
he put forth his hand, and took him, and kissed him.
6 And on this manner did Absalom to all Israel
that came to the king for judgment. So Absalom
stole the hearts of the men of Israel.
Absalom is no sooner restored to his place at court, than
he aims to be in the throne. He that was unhumbled under
his troubles, became insufferably proud when they were over ,
and he cannot be content with the honour of being the king’s
son, and the prospect of being his successor, but he must be
king now. His mother was a king's daughter; on that, per-
haps, he valued himself, and despised his father, who was
but the son of Jesse. She was the daughter of a heathen
king, which made him the less concerned for the peace of
Israel. David, in this unhappy issue of that marriage,
smarted for his being unequally yoked with an unbeliever.
When Absalom was restored to the king’s favour, if he had
had any sense of gratitude, he would have studied how to
oblige his father, and make him easy; but, on the contrary,
he meditates how to undermine him, by stealing the hearts of
the people from him. Two things recommend a man to po-
pular esteem ; greatness, and goodness. - -
I. Absalom looks great, v. T. He had learned of the king
of Geshur, what was not allowed to the kings of Israel, to
multiply horses; which make him look desirable, while his
father, on his mule, looks despicable. The people desired a
king like the nations; and such a one Absalom will be, ap-
pearing in pomp and magnificence above what had been seen
in Jerusalem. Samuel had foretold that this would be the
manner of the king ; He shall have chariots and horsemen, and
some shall run before his chariots, 1 samºi. 11. and this is
&
BEFor E CHRIST, 1026.
Absalom's conspiracy.
II. SAMUEL, XV.
Absalom's manner. Fifty foot-men (in rich liveries we may
suppose) running before him, to give notice of his approach,
would highly gratify his pride, and the people's foolish fancy.
David thinks that it is designed only to grace his court, and
connives at it. Those parents know not what they do, who
indulge a proud humour in their children ; for I have seen
more young people ruined by pride than by any one lust what-
SOeVel’s -
II. Absalom will seem very good too, but with a very bad
design. Had he proved himself a good son, and a good sub-
ject, and set himself to serve his father's interest, he had done
is present duty, and showed himself worthy of future hon-
ours, after his father's death. Those that know how to obey
well, know how to rule. But to show how good a judge, and
how good a king, he will be, is but to deceive himself and
others. Those are good indeed that are good in their own
place, not that pretend how good they will bein other people's
places. But this is all the goodness we find in Absalom.
1. He wishes that he were a judge in Israel, v. 4. He had
all the pomp and all the pleasure he could wish ; yet this will
not content him, unless he have power too ; Oh that I were a
judge in Israel ! He, that should himself have been judged
to death for murder, has the impudence to aim at being a judge
of others. We read not of Absalom's wisdom, virtue, or
learning in the laws, nor had he given any proofs of his love to
justice, but the contrary; yet he wishes he were a judge.
Note, Those are commonly most ambitious of preferment that
are least fit for it; the best qualified are the most modest and
self-diffident, while it is no better than the spirit of an Absa-
lom that says, Oh, that I were a judge in Israel ! *
2. He takes a very bad course for the accomplishing of his
wish. Had he humbly petitioned his father to employ him in
the administration of justice, and studied to qualify himself
for it, (according to the rule, Exod. xviii. 21.) no doubt, he
had been sure of the next judge's place that fell ; but this is
too mean a post for his proud spirit. It is below him to be
subordinate, though to the king his father; he must be su-
preme, or nothing. He wants to be such a judge, that every
man who has any cause shall come to him : in all causes, and
over all persons, he must preside ; little thinking what a fa-
tigue this would be, to have every man come to him. Moses
himself could not bear it. Those know not what power is,
that grasp at so much, so very much. -
To gain the power he aims at, he endeavours to instil into
the people’s minds,
(1.) A bad opinion of the present administration, as if the
affairs of the kingdom were altogether neglected, and no care
taken about them. He got round him all he could, that had
business at the council-board, inquired what their business
was ; and, [1..] Upon a slight and general inquiry into their
cause, he pronounced it good ; Thy matters are right. A fit
man indeed to be a judge, who would give judgment upon
hearing one side only | For he has a bad cause indeed that
cannot put a good colour upon it, when he himself has the
telling of the story. But, [2.] He told them that it was to no
purpose to appeal to the throne, There is no man deputed of the
king to hear thee. The king is himself old, and past business;
or so taken up with his devotions, that he never minds busi-
ness; (his sons were so addicted to their pleasures, that,
though they had the name of chief rulers, they took no care of
the affairs committed to them ;) he further seems to insinuate,
what a great loss there was of him, while he was banished and
confined, and how much the public suffered by it ; what his
father said truly in Saul’s reign, Ps. lxxv. 3. he says falsely,
The land and all the inhabitants of it are dissolved, all will go
to wreck and ruin, unless I bear wy the pillars of it. Every,
appellant shall be made to believe that he will never have
ustice done him, unless Absalom be viceroy or lord-justice.
t is the way of turbulent, factious, aspiring men to reproach
the government they are under, presumptuous are they, self-
willed, and not afraid to speak evil of dignities, 2 Pet. ii. 10.
Even David himself, the best of kings, and his administration,
could not escape the worst of censures. They that aim to
usurp, cry out of grievances, and pretend to design nothing but
the redress of them ; as Absalom here.
2. A good opinion of his own fitness to rule. That the
people might say, “Oh that Absalom were a judge l’’ (and
they are apt enough to desire changes,) he recommends him-
self to them, (1.) As very diligent; he rose up early, and ap-
peared in public before the rest of the king's sons were stir-
ring, and he stood beside the way of the gate, where the
courts of judgment Sat, as one mightily concerned to see jus-
tice done, and public business despatched. (2.) As very
inquisitive and prying, and desirous to be acquainted with
every one's * He Would know of what city every one was
that came for judgment, that he might inform himself concern-
ing every part of the kingdom, and the state of it, v. 2. (3.)
As very familiar and humble. If any Israelite offered to do
obeisance to him, he took him, and embraced him as a friend.
No man's conduct could be more condescending, while his
heart was as proud as Lucifer's. Ambitious projects are often
carried on by a show of humility, Col. ii. 23. He knew what
a grace it puts upon greatness to be affable and courteous, and
how much it wins upon common people : had he been sincere
in it, it had been his praise ; but, to fawn upon the people,
that he might betray them, was abominable hypocrisy. He
croucheth, and humbleth himself, to draw them into his met, Ps.
x. 9, 10.
7 And it came to pass after forty years, that Ab-
salom said unto the king, I pray thee, ſet me go and
pay my vow which I have vowed unto the Lo Rd in
Hebron. 8 For thy servant vowed a vow while I
abode at Geshur in Syria, saying, If the Lord shall
bring me again indeed to Jerusalem, then I will
serve the Lord. 9 And the king said unto him,
Go in peace. So he arose, and went to Hebron. 10
But Absalom sent spies throughout all the tribes of
Israel, saying, As soon as ye hear the sound of the
trumpet, then ye shall say, Absalom reigneth in
Hebron. 11 And with Absalom went two hundred
men out of Jerusalem, that were called ; and they
went in their simplicity, and they knew not any
thing. 12 And Absalom sent for Ahithophel the
Gilonite, David’s counsellor, from his city, ever,
from Giloh, while he offered sacrifices. And the
conspiracy was strong; for the people increased
continually with Absalom.
We have here the breaking out of Absalom's rebellion, which
he had long been contriving. It is said to be after forty years,
v. 7. But whence that is to be dated, we are not told ; not
from David’s beginning his reign, for then it would fall in the
last year of his life, which is not probable, but either from his
first anointing by Samuel, seven years before, or rather (I
think) from the people's desiring a king, and the first change
of the government into a monarchy, which might be about ten
years before David began to reign; it is fitly dated from
thence, to show that the same restless spirit was still work-
ing, and still they were given to change : as fond now of a
new man, as then of a new model. So it fell about the thir-
tieth year of David’s reign. Absalom's plot being now ripe
for execution, .
I. The place he chose for the rendezvous of his party was
Hebron, the place where he was born, and where his father
began his reign, and continued it several years, which would
give some advantage to his pretensions. Every one knew
Hebron to be a royal city; and it lay in the heart of Judah’s
lot, in which tribe, probably, he thought his interest strong.
II. The pretence he had both to go thither, and to invite his
friends to him there, was to offer a sacrifice to God, in per-
formance of a vow he had made during his banishment, v. 7,
8. We have cause enough to suspect that he had not made
any such vow, it does not appear that he was so religiously
inclined : but he, that stuck not at murder and treason, would
not make conscience of a lie to serve his purpose. If he said
he had made such a vow, nobody could disprove him. Under
this pretence,
1. He got leave of his father to go to Hebron. He would be
well-pleased to hear that his son, in his exile, was so desirous
to return to Jerusalem, not only his father’s city, but the city
of the living God ; that he looked up to God to bring him
back; that he had vowed, if he were brought back, to serve
the Lord, whose service he had hitherto neglected ; and that
now, being brought back, he remembered his vow, and resolv -
ed to perform it. If he think fit to do itin Hebron, rather than
in Zion or Gibeon, the good king is so well-pleased with the
thing itself, that he will not object against his choice of the
place. See how willing tender parents are to believe the best
concerning their children, and, upon the least indication of
good, to hope, even concerning those that have been unto-
ward, that they will repent and reform. But how easy is it
for children to take advantage of their good parents’ credulity,
and to Impose upon them with the show of religion, while
still they are what they were ! David was overjoyed to hear:
that Absalom was inclined to serve the Lord, and therefore:
readily gave him leave to go to Hebron, and to go thither with,
solemnity.
BEFoEE CHRIST, 1023.
David's flight.
II. SAMUEL, XV.
• 2. He got a good number of sober substantial citizens to go
along with him, v. 11. There went two hundred men, proba-
bly of the principal men of Jerusalem, whom he invited to
join with him in his feast upon his sacrifice; and they went
in their simplicity, not in the least suspecting that Absalom
had any bad design in his journey. He knew that it was to
no purpose to tempt them into his plot, they were inviolably
firm to David; but he drew them in to accompany him, that
the common people might think that they were in his interest,
and that David was deserted by some of his best friends.
Note, It is no new thing for very good men, and very good
things, to be made use of by designing men to put a colour
upon bad practices. When religion is made a stalking-horse,
and sacrifice a shoeing-horn, to sedition and usurpation, it is
not to be wondered at if some that were well affected to reli-
gion, as these followers of Absalom here, are imposed upon
by the fallacy, and drawn in to give countenance to that with
their names, which in their heart they abhor, not having
known the depths of Satan.
III. The project he laid, was to get himself proclaimed
king throughout all the tribes of Israel, upon a signal given,
v. 10. Spies were sent abroad, to be ready in every country
to receive the notice with satisfaction and acclamations of joy,
and to make the people believe that the news was both very
true and very good, and that they were all concerned to take
up arms for their new king. Upon the sudden spreading of
this proclamation, Absalom reigns in Hebron, some would
conclude that David was dead, others that he had resigned ;
and thus they that were in the secret would draw in many to
appear for Absalom, and come in to his assistance, who, if
they had rightly understood the matter, would have abhorred
the thought of it, but, being drawn in, would adhere to him.
See what artifices ambitious men use for the compassing of
their ends; and, in matters of state, as well as in matters of
religion, let us not be forward to believe every spirit, but try
the spirits.
IV. The person he especially courted and relied upon in
this affair, was Ahithophel, a political, thinking man, and
one that had a clear head, and a great compass of thought,
that had been David's counsellor, his guide, and his acquaint-
ance, Ps. lv. 13. his familiar friend, in whom he trusted, which
did eat of his bread, Ps. xli. 9. But, upon some disgust of
David’s against him, or his against David, he was banished,
or retired from public. business, and lived privately in the
country. How should a man of such good principles as Da-
vid, and such corrupt principles as Ahithophel, long agree ?
A fitter tool Absalom could not find in all the kingdom, than
one that was so great a statesman, and yet was disaffected to
the present ministry. While Absalom was offering his sacri-
fices, in performance of his pretended vow, he sent for this
man. So much was his heart on the projects of his ambition,
that he could not stay to make an end of his devotion ; which
showed what his eye was upon, in all, and that it was but for
a pretence that he made long offerings.
V. The party that joined with him proved, at last, very
considerable. The people increased continually with Absa-
Iom, which made the conspiracy strong and formidable. Every
one whom he had complimented and caressed, (pronouncing
his matters right and good, especially if, afterward, the cause
went against him,) not only came himself, but made all the
interest he could for him, so that he wanted not for numbers.
The majority is no certain rule to judge of equity by. All
the world wondered after the beast. Whether Absalom formed
this design merely in the height of his ambition and fondness
to rule, or whether there was not in it also malice against his
father, and revenge for his banishment and confinement,
though it was so much less than he deserved, does not appear.
But, generally, that which aims at the crown, aims at the
head that wears it.
13, And there came a messenger to David, saying,
The hearts of the men of Israel are after Absalom.
14 And David said unto all his servants that were
with him at Jerusalem, Arise, and let us flee; for
We shall not else escape from Absalom: make
Speed to depart, lest he overtake us suddenly, and
bring evil upon us, and smite the city with the edge
of the sword. 15 And the king's servants said unto
the king, Behold, thy servants are ready to do
whatsoever my lord the king shall appoint. 16
And the king went forth, and all his household af-
ter him: and the king left ten women, which were
concubines, to keep the house, 17 And the king
went forth, and all the people after him, and tarried
in a place that was far off. 18 And all his ser-
vants passed on beside him; and all the Chere-
thites, and all the Pelethites, and all the Gittites,
six hundred men which came after him from Gath,
passed on before the king. 19 Then said the king
to Ittai the Gittite, Wherefore goest thou also with
us 2 return to thy place, and abide with the king;
for thou art a stranger, and also an exile. 20
Whereas thou camest but yesterday, should I this
day make thee go up and down with us? Seeing
I go whither I may, return thou, and take back thy
brethren : mercy and truth be with thee. 21 And
Ittai answered the king, and said, As the LoRD
liveth, and as my lord the king liveth, surely in
what place my lord the king shall be, whether in
death or life, even there also will thy servant be.
22 And David said to Ittai, Go, and pass over
And Ittai the Gittite passed over, and all his men,
and all the little ones that were with him. 23 And
all the country wept with a loud voice, and all the
people passed over : the king also himself passed .
over the brook Kidron, and all the people passed
over toward the way of the wilderness.
Here is, I. The notice brought to David of Absalom's re-
bellion, v. 13. The matter was bad enough, and yet it seems
to have been made worse to him (as such things commonly
are) than really it was ; for he was told, that the hearts of the
men of Israel (that is, the generality of them, at least, the
leading men) were after Absalom. But David was the more
apt to believe it, because now he could call to mind the arts
Absalom had used to inveigle them, and perhaps reflected
upon it with regret, that he had not done more to counter-
work him, and secure his own interest, which he had been
too confident of. Note, It is the wisdom of princes, to make
sure of the hearts of their subjects; for if they have them,
they have their purses, and arms, and all, at their service.
II. The alarm this gave to David, and the resolutions he
came to thereupon. We may well imagine him, in a manner,
thunderstruck, when he heard that the son he loved so dear-
ly, and had been so indulgent to, was so unnaturally and
ungratefully in arms against him. Well might he say with
Caesar, K2, avºrskycy—What thou, my son 2 . Let not parents
raise their hopes too high from their children, lest they be
disappointed. David did not call a council, but, consulting
only with God and his own heart, determined immediately to
quit Jerusalem, v. 14. He took up this strange resolve, so
disagreeable to his character as a man of courage, either, 1.
As a penitent, submitting to the rod, and lying down under
God’s correcting hand. Conscience now reminded him of his
sin in the matter of Uriah, and the sentence he was under for
it, which was, that evil should rise against him out of his own
house. “Now,” thinks he, ‘‘the word of God begins to be
fulfilled, and it is not for me to contend with it, or fight against
it ; God is righteous, and I submit.” Before unrighteous
Absalom, he could justify himself, and stand it out ; but, be-
fore the righteous God, he must condemn himself, and yield
to his judgments. Thus he accepts the punishment of his ini-
quity. Or, 2. As a politician. Jerusalem was a great city,
but not tenable ; it should seem, by David’s prayer, Ps. li. 18.
that the walls of it were not built up, much less was it regu-
larly fortified ; it was too large to be garrisoned by so small a
force as David had now with him ; he had reason to fear, that
the generality of the inhabitants were too well affected to Ab-
salom to be true to him ; should he fortify himself there, he
might lose the country, in which, especially among those that
lay furthermost from Absalom's tampering, he hoped to have
the most friends. And he had such a kindness for Jerusa-
lem, that he was loth to make that the seat of war, and expose
it to the calamities of a siege ; he will rather quit it tamely to
the rebels. Note, Good men, when they suffer themselves,
care not how few are involved with them in suffering. -
III. His hasty flight from Jerusalem. His servants agreed
to the measures he took, faithfully adhered to him, v. 15. and
assured him of their inviolable allegiance. Whereupon, 1.
He went out of Jerusalem himself on foot, while his son Ab-
salom had chariots and horses. It is not always the best man,
nor the best cause, that makes the best figure. See here, not
only the servant, but the traitor, on horseback, while the
prince, the rightful prince, walks as a servant woon the earth
BEFoRE CHRIST, 1023.
II. SAMUEL, XV. Zadok and Abiathar sent back.
Eccl. x. 7. Thus he chose to do, to abase himself so much
the more under God’s hand, and in condescension to his friends
and followers, with whom he would walk, in token that he
would live and die with them. 2. He took his household with
him, his wives and children, that he might protect them in this
day of danger, and that they might be a comfort to him in this
day of grief. Masters of families, in their greatest frights,
must not neglect their households. Ten women, that were con-
cubines, he left behind, to keep the house, thinking that the
weakness of their sex would secure them from murder, and
their age and relation to him would secure them from rape ;
but God overruled this for the fulfilling of his word. 3. He
took his life-guard with him, or band of pensioners; the Che-
rethites and Pelethites, who were under the command of Be-
naiah ; and the Gittites, who were under the command of Ittai,
v. 18. These Gittites seem to have been, by birth, Philistines
of Gath, who came, a regiment of them, 600 in all, to enter
themselves in David's service, having known him at Gath, and
being greatly in love with him for his virtue and piety, and
having embraced the Jews’ religion. David made them of his
; : du corps—his body-guard, and they adhered to him in
is distress. The Son of David found not so great faith in
Israel as in a Roman centurion, and a woman of Canaan. 4.
As many as would, of the people of Jerusalem, he took with
him, and made a halt at some distance from the city, to draw
them up, v. 17.
with Absalom, to Absalom let them go, and so shall their doom
be, they will soon have enough of him. Christ enlists none
but volunteers. -
IV. His discourse with Ittai the Gittite, who commanded
the Philistine proselytes. 1. David dissuaded him from going
along with him, v. 19, 20. Though he and his men might be
greatly serviceable to him, yet, (1.) He would try whether he
were hearty for him, and not inclined to Absalom ; he therefore
bids him return to his post in Jerusalem, and serve the new
king. If he were no more than a soldier of fortune, (as we
say,) he would be for that side, which would pay and prefer
him best; and to that side let him go. (2.) If he were faith-
ful to David, yet he would not have him exposed to the fatigues
and perils he now counted upon. David’s tender spirit cannot
bear to think that a stranger and an exile, a proselyte and a
new convert, who ought, by all means possible, to be encou-
raged and made easy, should, at his first coming, meet with
such hard usage. “Should I make thee go up and down with
ws 2 No, return with thy brethren.” Generous souls are more
concerned at the shares others have in their troubles, than at
their own. Ittai shall therefore be dismissed with a blessing,
Mercy and truth be with thee, that is, God’s mercy and truth,
mercy according to promise, the promise made to those who
renounce other gods; and put themselves under the wings of
the divine Majesty. This is a very proper, pious farewell,
when we part with a friend, “ Mercy and truth be with thee,
and then thou art safe, and mayest be easy wherever thou art.”
David's dependence was upon the mercy and truth of God,
for comfort and happiness, both for himself and his friends;
See Ps. lxi. 7. 2. Ittai bravely resolves not to leave him, v.
21. Where David is, whether in life or death, safe or in peril,
there will this faithful friend of his be ; and he confirms his
resolution with an oath, that he might not be tempted to break
it: such a value has he for David, not for the sake of his
wealth and greatness, (for then he would have deserted him,
now that he saw him thus reduced,) but for the sake of his
wisdom and goodness, which were still the same, that, what-
ever comes of it, he will never, leave him. Note, That is a
friend indeed, who loves at all times, and will adhere to us in
adversity. Thus should we cleave to the Son of David, with
full purpose of heart, that neither life nor death shall separate
als from his love.
.V. The common people’s sympathy with David in his af-
fliction. When he and his attendants passed over the brook
Kidron, (the very same brook that Christ passed over when he
entered upon his sufferings, John xviii. 1.) toward the way of
the wilderness, which lay between Jerusalem and Jericho, all
the country wept with a loud voice, v. 23. Cause enough there
was for weeping, 1. To see a prince thus reduced ; one that
had lived so great forced from his palace, and in fear of his
life, with a small retinue, seeking shelter in a desert; the city
of David, which he himself won, built, and fortified, made an
unsafe abode for David himself: it would move the compas-
sign even of strangers, to see a man fallen thus low from such
a height, and this by the wickedness of his own son; a piteous
case it was. Parents, that are abused and ruined by their own
children, merit the tender sympathy of their friends, as much
2S any of the sons or daughters of affliction. Especially, 2.
To see their own * thus wronged, who had been so great
2
He compelled none ; they whose hearts were
a blessing to their land, and had not done any thing to forfeit.
the affections of his people; to see him in this distress, and
themselves unable to help him, might well draw floods of tears
from their eyes.
24 And, lo, Zadok also, and all the Levites were
with him, bearing the ark of the covenant of God:
and they set down the ark of God: and Abiathar
went up, until all the people had done passing out
of the city. 25 And the king said unto Zadok,
Carry back the ark of God into the city: if I shall
find favour in the eyes of the LoRD, he will bring
me again, and shew me both it and his habitation.
26 But if he thus say, I have no delight in thee;
behold, here am I, let him do to me as seemeth good
unto him. 27 The king said also unto Zadok the
priest, Art not thou a seer ? return into the city in
peace, and your two sons with you, Ahimaaz thy
son, and Jonathan the son of Abiathar. 28 See, I
will tarry in the plain of the wilderness, until there
come word from you to certify me. 29 Zadok
therefore and Abiathar carried the ark of God again
to Jerusalem ; and they tarried there. 30 And
David went up by the ascent of mount Olivet, and
wept as he went up, and had his head covered;
and he went barefoot ; and all the people that was
with him covered every man his head, and they
went up, weeping as they went up.
Here is, I. The fidelity of the priests and Levites, and their
firm adherence to David and his interest. They knew David’s
great affection to them and their office, notwithstanding his
failings; the method Absalom took to gain people's affections
made no impression upon them ; he had little religion in him,
and therefore they steadily adhered to David ; Zadok and
Abiathar, and all the Levites, if he go, will'accompany him,
and take the ark with them, that, by it, they might ask counsel
of God for him, v. 24. Note, They that are friends to the ark
in their prosperity, shall find it a friend to them in their ad-
versity. Formerly, David would not rest, till he had found a
resting-place for the ark ; and now, if the priests may have
their mind, the ark shall not rest, till David returns to his
l'éSt. *
II. David’s dismission of them back into the city, v. 25, 26.
Abiathar was high priest, 1 Kings ii. 35. but Zadok was his
assistant, and attended the ark most closely, while Abiathar
was active in public business, v. 24. Therefore David directs
his speech to Zadok, and an excellent speech it is, and shows
him to be in a very good frame under his affliction, and that
still he holds fast his integrity. . .
1. He is very solicitous for the safety of the ark; “By all
means carry that back into the city, let not that be unsettled
and exposed with me, lodge that again in the tent pitched for
it ; surely Absalom, bad as he is, will do that no harm.”
David’s heart, like Eli's, trembled for the ark of God. Note,
It argues a good principle, to be more concerned for the
church’s prosperity than for our own, to prefer Jerusalem before
our chief joy, Ps. cxxxvii. 6. the success of the gospel, and the
flourishing of the church, above our own wealth, credit, ease,
and safety, even when they are most in hazard.
.2. He is very desirous to return to the enjoyment of the pri-
vileges of God’s house. He will reckon it the greatest instance
of God’s favour to him, if he may but once more be brought
back to see it, and his habitation; this will be more his joy
than to be brought back to his own palace and throne again.
Note, Gracious persons measure their comforts and conve-
niences in this world, by the opportunity they give them of
communion with God. Hezekiah wishes for the recovery of
his health, for this reason, that he might go up to the house of
the Lord, Isa. xxxviii. 22. A
3. He is very submissive to the holy will of God, concerning
the issue of his present dark dispensation. He hopes the best,
v. 25. and hopes for it from the favour of God, which he
looks upon to be the fountain of all good; “If God favour
me so far, I shall be settled again as formerly ;” but he pro-
vides for the worst: “If he deny me this favour, if he thus
say, I have no delight in thee, I know I deserve the continu-
ance of his displeasure, his holy will be done ;” see him here
waiting to receive the event; “ Behold, here am I, as a servant
expecting orders;” and see him willing to refer himself to
God concerning it, ‘‘ Let him do to me as seemeth good to him,
I have nothing to object, all is well that God does.” Observe
BEFORE CHRIST, 1023.
David sends back Hushai.
II. SAMUEL, XVI.
&
with what satisfaction and holy complacency he speaks of the
divine disposal : not only, “He can do what he will,” sub-
scribing to his power, Job ix. 12. or, “He will do what he
will,” subscribing to his unchangeableness, Job xxiii. 13, 15.
but, Let him do what he will, subscribing to his wisdom and
goodness. Note, It is our interest, as well as duty, cheer-
fully to acquiesce in the will of God, whatever befalls us.
That we may not complain of what is, let us see God’s hand
in all events; and that we may not be afraid of what shall
be, let us see all events in God’s hand.
III. The confidence David put in the priests, to serve his
interest to the utmost of their power in his absence. He calls
Zadok a seer, v. 27. that is, a wise man, a man that can see
into business, and discern time and judgment ; “Thou hast
thine eyes in thy head, Eccl. ii. 14. and therefore 'art capable
of doing me service, especially, by sending me intelligence of
the enemies' motions and resolutions.” One friend that is a
Seer, in such an exigence as this, was worth twenty that were
not so quick-sighted. . For the settling of a private corres-
pondence with the priests in his absence, he appoints, 1.
Whom they should send to him, their two sons Ahimaaz and
Jonathan, whose coat, it might be hoped, would be their pro-
tection, and of whose prudence and faithfulness, probably,
he had had experience. 2. Whither they should send. He
would encamp in the plain of the wilderness, till he heard from
them, v.28. and then would move according to the informa-
tion and advice they should send him. Hereupon, they re-
turned to the city, to wait the event; it was pity that any
disturbance should be given to a state’so happy as this was,
when the prince and the priests had such an entire affection
for, and confidence in, each other.
IV. The melancholy posture that David and his men put
themselves into, when, at the beginning of their march, they
Went up the mount of Olives, v. 30. I. David himself, as a
Øeep mourner, covered his head and face for shame and blush-
ing, went barefoot, as a prisoner or a slave, and for mortifica-
tion, and went weeping. Did it become a man of his reputation
for courage and greatness of spirit, thus to cry like a child,
only for fear of an enemy at a distance, against whom he
might easily have made head, and perhaps with one bold
stroke have routed him 2 Yes, it did notill become him, con-
Sigering how much there was in this trouble, (1.) Of the
unkindness of his son. He could not but weep, to think that
one who came out of his bowels, and had so often lain in his
arms, would thus lift up the heel against him. God himself
is said to be grieved with the rebellions of his own children,
Ps. Xcv-10. and even broken with their whorish heart, Ezek.
Yi. 9; (2.) There was much of the displeasure of his God in
it; this infused the wormwood and gall into the affliction and
ºnisery, Lam. iii. 19. His sin was ever before him, Ps. li. 3
but never so plain, nor ever appearing so black, as now. He
never wept thus when Saul hunted him, but a wounded con-
Science makes troubles lie heavy, Ps. xxxviii. 4. 2. When
David wept, all his company wept likewise, being much af.
fected with his grief, and willing to share in it. It is our
duty to weep with those that weep, especially our superiors, and
those that are better than we ; for, if this be done in the green
tree, what shall be done in the dry 2 We must weep with
those that weep for sin. When Hezekiah humbled himself
for his sin, all Jerusalem joined with him, 2 Chron. xxxii. 26.
To prevent suffering with sinners let us sorrow with them.
31 And one told David, saying, Ahithophel is
among the conspirators with Absalom. And David
said, O Lord, I pray thee, turn the counsel of Ahi-
thophel into foolishness. 32 And it came to pass,
that when David was come to the top of the mount,
where he worshipped God, behold, Hushai the
Archite came to meet him, with his coat rent, and
earth upon his head: 33 Unto whom David said,
If thou passest on with me, then thou shalt be a
burden unto me: 34 But if thou return to the city,
and say unto Absalom, I will be thy servant, O
king; as I have been thy father's servant hitherto,
So will I now also be thy servant: then mayest thou
for me defeat the counsel of Ahithophel. 35 And
hast thow not there with thee Zadok and Abiathar
the priests 2 therefore it shall be, that what thing
soever thou shalt hear out of the king's house, thou
shalt tell it to Zadok and Abiathar the priests. 36
Behold, they have there with them their two sons,
Ahimaaz, Zadok’s son, and Jonathan, Abiathar's
son ; and by them ye shall send unto me every
thing that ye can hear. 37 So Hushai, David’s
friend, came into the city, and Absalom came into
Jerusalem. . *.
Nothing, it seems, appeared to David more threatening in
Absalom's plot, than that Ahithophel was in it; for one good
head, in such a design, is worth a thousand good hands. Ab-
salom was himself no politician, but he had got one entirely
in his interest that was, and would be the more dangerous,
because he had been, all along, acquainted with David’s
counsels and affairs; if therefore he can be baffled, Absalom
is as good as routed, and the head of the conspiracy cut off.
This David endeavours to do, -
1. By prayer. When he heard that Ahithophel was in the
plot, he lifted up his heart to God in this short prayer, Lord.
turn the counsel of Ahithophel into foolishmess, v. 31. . He had
not opportunity for a long prayer, but he was none of those
that thought he should be heard for his müch speaking. It
was a fervent prayer, “Lord, I pray thee, do this.” God is
well pleased with the importunity of those that come to him
with their petitions. David was particular in this prayer; he
names the person whose counsels he prays against. God
gives us leave, in prayer, to be humbly and reverently free
with him, and to mention the particular care, and fear, and
grief, that lies heavy upon us. He prays not against Ahitho-
phel’s person, but against his counsel, that God would turn
it into foolishness; that, though he was a wise man, he might,
at this time, give foolish counsel ; or, if he gave wise counsel,
that it might be rejected as foolish ; or, if it were followed,
that, by some providence or other, it might be defeated, and
not attain the end. David prayed this in a firm belief that
God has all hearts in his hand, and tongues too ; that, when
he pleases, he can take away the whderstandings of the aged,
and make the judges fools, Job xii. 17. Isa. iii. 2, 3. and in
hope that God would own and plead his just and injured
cause. Note, We may pray in faith, and should pray with
fervency, that God will turn that counsel into foolishness,
which is taken against his people.
2. By policy. We must second our prayer with our on- .
deavours, else we tempt God. It is good service to counter-
mine the policy of the church’s enemies. When David came
to the top of the mount, he worshipped God, v. 32. Note,
Weeping must not hinder worshipping, but quicken it rather.
Now he penned the third psalm, as appears by the title ; and
some think that his singing it was the worship he now paid to
God. Just now Providence brought Hushai to him : while
he was yet speaking, God heard, and sent him the person that
should be instrumental to befool Ahithophel. He came to
condole with David on his present trouble, with his coat rent,
and earth upon his head ; but David, having a great deal of
confidence in his conduct and faithfulness, resolved to em-
ploy him in the nature of a spy upon Absalom ; he would not
take him with him, v. 33. for he had now more need of sol-
diers than counsellors, but sent him back to Jerusalem, to
wait for Absalom's arrival, as a deserter from David, and to
offer him his service, v. 34. Thus he might insinuate himself
into his counsels, and defeat Ahithophel, either by dissuad-
ing Absalom from following his advice, or by discovering it to
David, that he might know where to stand upon his guard.
How this gross dissimulation, which David put Hushai upon,
can be justified as a stratagem in war, I do not see. The best
that can be made of it, is that Absalom, if he rebel against
his father, must stand upon his guard against all mankind,
and if he will be deceived, let him be deceived. David re-
commends him to Zadok and Abiathar, as persons proper to
be consulted with, v. 35. and to their two sons, as trusty men
to be sent on errands to David, v. 36. Hushai, thus instruct-
ed, came to Jerusalem, v. 37. whither also Absalom soon
after came with his forces. How soon do royal palaces and
royal cities change their masters! but we look for a kingdom
which cannot be thus shaken, and in the possession of which
we cannot be disturbed. .
- CHAP. XVI.
In the close of the foregoing chapter, we left David flying from Jerusalem,
and Absalom entering into it ; in this chapter, T. We are to follow
David in his melancholy flight : and there we find him, l. Cheated by
Ziba, v. 1–4. 2. Cursed by Shimei, which he bears with wonderful
patience, v. 5–14. II. We are to meet Absalom, in his triumphant
entry; and there we find him, 1. Cheated by Hushai, v. 15–19, 2
Counselled by Ahithophel to go in unto his father's concubines, v. 20–23.
I ND when David was a little past the top of the
A hill, behold, Ziba the servant of Mephibosheth
met him, with a couple of asses saddled, and upon
2
BEFoRE CHRIST, 1023.
Shime; curses David.
II. SAMUEL, XVI.
them two hundred loaves of bread, and an hundred
bunches of raisins, and an hundred of summer fruits, .
and a bottle of wine. 2 And the king said unto
Ziba, What meanest thou by these ? And Ziba said,
The asses be for the king’s household to ride on ; and
the bread and summer fruit for the young men to
eat; and the wine, that such as be faint in the
wilderness may drink. 3 And the king said, And
where is thy master’s son 2 And Ziba said unto the
King, Behold, he abideth at Jerusalem : for he said,
To-day shall the house of Israel restore me the king-
dom of my father. 4 Then said the king to Ziba,
Behold, thine are all that pertained unto Mephibo-
sheth. And Ziba said, I humbly beseech thee that
I may find grace in thy sight, my lord, O king.
son of Jonathan, how he prudently intrusted his servant Ziba
with the management of his estate, while he generously en-
tertained him at his own table, ch. ix. 10. This matter was
well settled ; but, it seems, Ziba is not content to be manager,
he longs to be master, of Mephibosheth’s estate. Now he
thinks is his time to make himself so; if he can procure a
grant of it from the crown, he hopes, whether David or Ab-
salom get the better, it is all one to him, he shall secure his
rey, which he promises himself by fishing in troubled waters.
n order hereunto,
1. He makes David a handsome present of provisions,
which was the more welcome, because it came seasonably, v.
1. and with this he designed to incline him to himself; for a
man's gift maketh room for him, and bringeth him before great
men, Prov. xviii. 16. Nay, Whithersoever it turneth, it pros-
pereth, Prov. xvii. 8. David inferred from this, that Ziba was
a very discreet and generous man, and well-affected to him,
when, in all, he designed nothing but to make his own mar-
ket, and to get Mephibosheth’s estate settled upon him.
Shall the prospect of advantage in this world make men
generous to the rich ; and shall not the belief of an abundant
recompence in the resurrection of the just, make us charitable
to the poor? Luke xiv. 14. Ziba was very considerate in the
present he brought to David ; it was what would do him some
good in his present distress, v. 2. Observe, The wine is in-
tended for those that were faint, not for the king's own drink.
ing, or the courtiers ; it seems, they did not commonly use it,
but it was for cordials for them that were ready to perish, Prov.
xxxi. 6. Blessed art thou, O land, when thy princes use
Wine for strength, as David did, and not for drunkenness, as
Absalom did, ch. xiii. 28. See Eccl. x. 17. Whatever Ziba
intended in this present, God’s providence sent it in to David
for his support very graciously. God makes use of bad men
for good purposes to his people, and sends them meat by
ravens. .
2. Having by his present insinuated himself into David’s
affection, and gained credit with him, the next thing he has to
d2 for the compassing of his end, is to incense him against
Mephibosheth, which he does by a false accusation, repre-
senting him as ungratefully designing to raise himself by the
present broils, and to recover the crown to his own head, now
that David, and his son were contending for it. David in-
quires for him as one of his family, which gives Ziba occa-
Šion to tell this false story of him, v. 3. "What iamense.
damages do masters often sustain by the lying tongues cº their
servants' David knew Mephibosheth not to be an am-
bitious man, but easy in his place, and well affected to him
and his government; nor could he be so weak as to expect
with his lame legs to climb the ladder of preferment; yet he
gives gredit to the calumny, and, without further inquiry or
consideration, convicts Mephibosheth of treason, seizes his
lands as forfeited, and grants them to Ziba; Behold, thine are
all that pertaineth to Mephibosheth, v. 4. a rash judgment, and
which afterward he was ashamed of, when the truth came to
light, ch. xix. 29. Princes cannot help it, but they will be
$9metimes (as our law speaks) deceived in their grants; but
they ought to use all means possible to discover the truth, and
to guard against (nalicious designing men, who would impose
upon them, as Ziba did upon David, who, having by his wiles
gained his point, triumphed over the king’s credulity, con-
gratulated himself on his own success, and parted, with a
great compliment upon the king, that he valued his favour
more than Mephibosheth’s estate, “Let me find grace in thy
sight, O king, and I have enough.” Great men ought always
to be jealous of flatterers, and remember that nature has given
them two ears, º,gey may hear both sides. -
8
, Iſlall.
We read before how kind David was to Mephibosheth the A
5 And when king David came to Bahurim, behold,
thence came out a man of the family of the house of
Saul, whose name was Shimei, the son of Gera: he
came forth, and cursed still as he came. 6 And he
cast stones at David, and at all the servants of king
David : and all the people and all the mighty men
were on his right hand and on his left. 7 And thus
said Shimei when he cursed, Come out, come out,
thou bloody man, and thou man of Belial : 8 The
LoRD hath returned upon thee all the blood of the
house of Saul, in whose stead thou hast reigned ;
and the Lord hath delivered the kingdom into the
hand of Absalom thy son: and, behold, thou art
taken in thy mischief, because thou art a bloody
9 Then said Abishai the son of Zeruiah unto
the king, Why should this dead dog curse my lord
the king 2 let me go over, I pray thee, and take off
his head. 10 And the king said, What have I to do
with you, ye sons of Zeruiah 2 So let him curse, be-
cause the Lo RD hath said unto him, Curse David.
Who shall then say, Wherefore hast thou done so *
11 And David said to Abishai, and to all his sel-
vants, Behold, my son, which came forth of my
bowels, seeketh my life: how much more now may
this Benjamite do it? Let him alone, and let him
curse : for the LORD hath bidden him. 12 It may
be that the LoRo will look on mine affliction,
and that the Lord will requite me good for this
cursing this day. 13 And as David and his men
went by the way, Shimei went along on the hill’s
side over against him, and cursed as he went, and
threw stones at him, and cast dust. 14 And the
king, and all the people that were with him, came
weary, and refreshed themselves there.
We here find how David bore Shimei's curses much better
than he had borne Ziba’s flatteries; by those he was brought
to pass a wrong judgment on another, by these to pass
a right judgment on himself; the world’s smiles are more
dangerous than its frowns. Observe here, g •
I. How insolent and furious Shimei was, and how his malice
took occasion, from David’s present distress, to be so much
the more outrageous. David, in his flight, was come to Bahu-
rim, a city of Benjamin, in or near which this Shimei, lived,
who, being of the house of Saul, (with the fall of which all
his hopes of preferment fell,) had an implacable enmity, to
David, unjustly looking upon him as the ruin of Saul and his
family, only because, by the divine appointment, he succeed-
edit. While David was in prosperity and power, Shimel
hated him as much as he did now, but durst not then say any
thing against him. God knows what is in the hearts of those
that are disaffected to him and his government, earthly princes
do not ; but now he came forth, and cursed David with all the
bad words and wishes he could invent, v. 5. He took this
opportunity to give vent to his malice, 1. Because now he
thought he might do it safely; yet, if David, had thought
proper to resent the provocation, it had cost Shimei his life:
2. Because now it would be most grievous to Dayid, would
add affliction to his grief, and pour vinegar into his wounds,
He complains of them as most barbarous, who talk to the grief
of those whom God has wounded, Ps. lxix. 26. So Shimei did,
ſoading him with curses, whom no generous eye could look
upon without compassion. 3. Because now he thought that
Providence justified his reproaches, and that David's present
afflictions proved him to be as bad a man as he was willing to
represent him. Job’s friends condemned him upon this false
principle. They that are under the rebukes of a gracious
God, must not think, it strange if these bring upon them the
reproaches of evil men. If once it be said, God hath forsaken
him, presently it follows, Persecute and take him, Ps. lxxi. 11.
But it is the character of a base spirit thus to trample upon
those that are down, and insult over them. -
See, (1.) What this wretched man did : He cast stones at
David, v. 6. as if his king had been a dog, or the worst of
criminals, whom all Israel must stone with stones till he die.
Perhaps he kept at such a distance, that the stones he threw
could not reach David, nor any of his attendants, yet he
showed what he would have done, if it had been in his power.
He cast dust, v. 13. which nrobably would blow into his owry
BEFORE CHRIST, 1023.
II. SAMUEL, XVI. Ahithophel's counsel to Absalom,
eyes, like the curses he threw, which, being causeless, would
return upon his own head. Thus, while his malice made him
odious, the impotency of it made him ridiculous and con-
temptible. They that fight against God, though they hate
him, cannot hurt him. If thow sinnest, what doest thou against
him 2 Job xxxv. 6. It was an aggravation of his wickedness,
that David was attended with his mighty men, on his right
hand and on his left, so that he was not in so forlorn a con-
dition as he thought; (persecuted, but not forsaken ; ) and that
he continued to do it, and did it the more passionately, for
David’s bearing it patiently. •
(2.) What he said. With the stones he shot his arrows,
even bitter words, v. 7, 8. in contempt of that law, Thou shalt
not curse the gods, Exod. xxii. 28. David was a man of hon-
our and conscience, and in great reputation for every thing
that is just and good; what could this foul mouth say against
him " Why, truly, what was done long since to the house of
Saul is the only thing which he can recall, and with which he
upbraids him, because that was the thing that he himself was
a loser by. See how apt we are to judge of men and their
character, by what they are to us; and to conclude that those
are certainly evil men, that have ever so justly been, or that
we ever so unjustly think have been, instruments of evil to us.
So partial are we to ourselves, that no rule can be more falla-
cious than this. No man could be more innocent of the blood
of the house of Saul than David was. Once and again be
spared Saul’s life, while Saul sought his. When Saul and his
Sons were slain by the Philistines, David and his men were
many miles off; and, when they heard it, lamented it. From
the murder of Abner and Ish-bosheth he had sufficiently
cleared himself; and yet all the blood of the house of Saul must
be laid at his door : innocency is no fence against malice and
falsehood; nor are we to think it strange, if we be charged
with that which we have been most careful to keep ourselves
from. It is well for us that men are not to be our judges, but
He whose judgment is according to truth.
The blood of the house of Saul is here most unjustly charged
upon him, [1..] As that which gave him his character, and
denominated him a bloody man, and a man of Belial, v. 7.
And if a man of blood, no doubt, a man of Belial, that is, a
child of the devil, (who is called Belial, 2 Cor. vi. 15.) and
who was a murderer from the beginning. Bloody men are the
worst of men, [2.] As that which brought the present trou-
ble upon him ; “Now that thou art dethroned, and driven
out to the wilderness, the Lord has returned upon thee the blood
of the house of Saul.” See how forward malicious men are to
press God’s judgments into the service of their own passion
and revenge. If any, who, they think, have wronged them,
come into trouble, that must be made the cause of the trouble.
But we must take heed, lest we wrong God by making his
providence thus to patronise our foolish and unjust resent-
ments. . As the wrath of man works not the righteousness of God,
so the righteousness of God serves not the wrath of man. º!
As that which would now be his utter ruin; for he endea:
vours to make him despair of ever recovering his throne again,
(now they said, There is no help for him in God, Ps. iii. 2.)
The Lord hath delivered the kingdom into the hand of Absalom,
(not Mephibosheth, the house of Saul never dreamed of mak-
king him king, as Ziba suggested,) and thou art taken in thy
*nischief, that is, “the mischief that will be thy destruction,
and all because thou art a bloody man.” Thus Shimei cursed.
II. See how patient and submissive David was under this
abuse. The sons of Zeruiah, Abishai particularly, were for-
ward to maintain David’s honour with their swords; they re-
sented the affront keenly, as well they might : Why should this
‘dead dog be suffered to curse the king? p. 9. If David will but
give them leave, they will put these lying cursing lips to silence,
and take off his head; for his throwing stones at the king was
an overt-act, which abundantly proved that he compassed and
imagined his death. But the king would by no means suffer
it, What have I to do with you ? So let him curse. Thus
Christ rebuked the disciples, who, in zeal for his honour,
would have fire from heaven on the town that affronted him,
Luke ix. 55. . . Let us see with what considerations David
“quieted himself.
1. The chief thing that silenced him was, that he had de-
served it ; this is not mentioned indeed ; for a man may truly
repent, and yet needs not, upon all occasions, proclaim his
penitent reflections. Shimei unjustly upbraided him with the
blood of Saul ; from that his conscience acquitted him, but, at
the same time, charged him with the blood of Uriah : “The
reproach is too true,” (thinks David,) “ though false as he
means it.” . Note, A humble tender spirit will turn reproaches
into reproofs, and so get good by them, instead of being pro-
voked by them. - -
cubines in the sight of all Israel.
2. He observes the hand of God in it ; The Lord hath said
unto him, Curse David, v. 10. and again, So let him curse, for
the Lord hath bidden him, v. 11. As it was Shimei's sin, it
was not from God, but from the Devil, and his own wicked
heart, nor did God’s hand in it excuse or extenuate it, much
less justify it, any more than it did their sin who put Christ to
death, Acts ii. 24; iv. 28. But as it was David’s affliction, it
was from the Lord, one of the evils which he raised up against
him. David looked above the instrument of his trouble to the
supreme Director, as Job, when the plunderers had stripped
him, acknowledges, The Lord hath taken away. Nothing more
proper to quiet a gracious soul under affliction, than an eye to
the hand of God in it: I opened not my mouth, because thou
didst it. The scourge of the tongue is God’s rod. -
3. He quiets himself under the lesser affliction, with the
consideration of the greater, v. 11: My son seeks my life,
much more may this Benjamite. Note, Tribulation works
patience in those that are sanctified. The more we bear, the
better able we should be to bear still more ; what tries our
patience should improve it. The more we are inured to trouble,
the less we should be surprised at it, and not think it strange
Marvel not that enemies are injurious, when even friends are
unkind ; nor that friends are unkind, when even children are
undutiful.
4. He comforts himself with hopes that God would, some
way or other, bring good to him out of his affliction, would
balance the trouble itself, and recompense his patience under
it; “ The Lord will requite me good for his cursing. . If God
bid Shimei grieve me, it is, that he himself may the more
Sensibly comfort me ; surely he has mercy in store for me,
which he is preparing me for by this trial.” We may depend
upon God as our Paymaster, not only for our services, but for
our sufferings. Let them curse, but bless thou. David, at
length, is housed at Bahurim, v. 14. where he meets with re-
freshment, and is hidden from this strife of tongues.
I5 And Absalom, and all the people, the men of
Israel, came to Jerusalem, and Ahithophel with
him. 16 And it came to pass, when Hushai the
Archite, David’s friend, was come unto Absalom,
that Hushai said unto Absalom, God save the king,
God save the king. 17 And Absalom said to
º
Hushai, Is this thy kindness to thy, friend ? why
wentest thou not with thy friend ?
said unto Absalom, Nay; but whom the LORD, and
this people, and all the men of Israel, choose, his
19 And again,
will I be, and with him will I abide.
whom should I serve 2 show.ld I not serve in the pre-
sence of his son 7 As I have served in thy father’s
presence, so will I be in thy presence. 20 Then said
Absalom to Ahithophel, Give counsel among you
what we shall do. 21 And Ahithophei said unto Ab-
salom, Go in unto thy father’s concubines, which he
hath left to keep the house; and all Israel shall
hear that thou art abhorred of thy father: then shah
the hands of all that are with thee be strong. 22 So
they spread Absalom a tent upon the top of the
house; and Absalom went in unto his father's con-
23 And the
counsel of Ahithophel, which he counselled in those
days, was as if a man had inquired at the oracle of
God: so was all the counsel of Ahithophel, both with
David and with Absalom. x, , ..
Absalom had notice sent him speedily by some of his
friends at Jerusalem, that David was withdrawn, and with
what a small retinue he was gone ; so that the coasts were
clear, Absalom might take possession of Jerusalem when he
pleased. The gates were open, and there were none to op-
pose him. Accordingly, he came without delay, v. 15. ex-
tremely elevated, no doubt, with this success at first, and that:
18 And Hushai
that, in which, when he formed his design, probably he appre-
hended the greatest difficulty, was so easily and effectually
done. Now that he is master of Jerusalem, he concludes all
his own, the country will follow of course. God suffers wicked
men to prosper a while in their wicked plots, even beyond
their expectation, that their disappointment may be the more
grievous and digraceful. - *
The most celebrated politicians of that age were Ahithophe)
and Hushai, the former Absalom brings with him to Jerusa-
Jem, v. 15. the other meets him there, v. d; so that he cannon
- j
BEFor E Christ, 1023.
IHushai’s counsel.
II. SAMUEL, XVII.
but think himself sure of success, when he has both these to
be his counsellors; on them he relies, and consults not the
ark though he had that with him. But miserable counsellors
were they both ; for,
i. Hushai would never counsel him to do wisely, he was
really his enemy, and designed to betray him, while he pre-
tended to be in his interest ; so that he could not have a more
dangerous man about him. 1. Hushai complimented him
upºn his accession to the throne, as if he were abundantly sa-
tisfied in his title, and well pleased that he was come to the
possession, v. 16. What arts of dissimulation are those tempt-
ed to use, who govern themselves by fleshly wisdom; and how
happy are they who have not known these depths of Satan,
but have their conversation in the world with simplicity and
godly sincerity | 2. Absalom is surprised to find him for him,
who was known to be David’s intimate friend and confidant.
He asks him, Is this thy kindness to thy friend? v. 17. pleas-
ing himself with this thought, that all would be his, since
Hushai was. He doubts not of his sincerity, but easily be-
lieves what he wishes to be true, that David’s best friends
Were so in love with him, as to take the first opportunity to
declare for him, though the pride of his heart deceived him,
Obad. 3. 3. Hushai still makes him believe he is hearty for
him. For though David is his friend, yet he is for the king in
possession, v. 18. Whom the people choose, and Providence
smiles upon, he will be faithful to ; and he is for the king in
succession, v. 19. the rising sun. It was true, he loved his fa-
ther ; but he had had his day, and it was over ; and why
should he not love his successor as well ? Thus he pretends
to give reasons for a resolution he abhorred the thought of.
II. Ahithophel did counsel him to do wickedly, and so did
as effectually betray him as he did who was designedly false
tº him. For they that advise men to sin, certainly advise
them to their hurt ; and that government which is founded in
Sin, is founded in the sand. It seems Ahithophel was noted
as a deep politician ; his counsel was as if a man had inquired
at the oracle of God, v. 23. Such reputation was he in for
Subtilty and sagacity in public affairs, such reaches had he
beyond other privy-counsellors, such reasons would he give
for his advice, and such success generally his projects had,
that all people, good and bad, both David and Ābsalom had
a profound regard to his sentiments, too much by far, when
they regarded him as an oracle of God; shall the prudence of
any mortal compare with Him who is only wise ? Let us ob-
serve from this account of Ahithophel’s fame for policy, 1.
That many excel in worldly wisdom, who are utterly destitute
of heavenly grace, because those who set up for oracles them-
selves are apt to despise the oracles of God. God has chosen
the foolish things of the world ; and the greatest statesmen are
§eldom the greatest saints. 2. That frequently the great p0-
liticians act most foolishly for themselves. Ahithophel' is
cried up for an oracle, and yet very unwisely takes part with
Absalom, who was not only an usurper, but a rash youth,
never likely to come to good; whose fall, and the fall of ali
that adhered to him, anyone, with the tenth part of the policy
that, Ahithophel pretended to, might foresee. Well, after
º honesty is the best policy, and will be found so in the long
Ul Il.
Qbserve, (1.) The wicked counsel Ahithophel gave to Ab-
Salom : finding that David had left his concubines to keep
the house, he advises him to lie with them, v. 21. a very wic-
ked thing; the divine law had made it a capital crime, Lev.
xx. 11. The apostle speaks of it as a piece of villany not so
much as named among the Gentiles, 1 Cor. v. 1. Reuben lost
his birthright for it... But Ahithophel advised to it as a poli-
ºal thing, because it would give assurance to all Israel, [1..]
That he was in good earnest in his pretensions ; no doubt, he
resolved to make himself master of all that belonged to his
predecessor; when he began with his concubines. [2.] That
he was resolved never to make peace with his father upon any
terms ; for, by this, he would render himself so odious to his
father, that he would never be reconciled to him, which, per-
haps, the people were jealous of, and that they must be sacri-
ficed to the reconciliation. Having drawn the sword, he did,
by this, provocation, throw away the scabbard, which would
#ſengthen the hands of his party, and keep them tight to him.
This was his cursed policy, which bespoke him rather an
oracle of the Devil, than of God. --
(2.) Absalom's compliance with this counsel. It entirely
§uited his lewd and wicked mind, and he delayed not to put
it in execution, v. 22. hen an unnatural rebellion was the
opera, what fitter prologue could there be to it than such un-
natural lust? Thus was his wickedness all of a piece, and
such as a conscience, not quite seared, could not entertain the
thoughts of witnº,;he utmost horror. Nay, the client out-
does what his counsel advises: Ahithophel bid him do it,
that all Israel might hear of it; but as if that were not
enough, so perfectly lost is he to all honour and virtue, he
will do it, and all Israel shall see it. A tent is accordingly
spread on the top of the house for the purpose ; so impudent-
ly did he declare his sin, as Sodom. Yet, in this, the word of
God was fulfilled in the letter of it; God had threatened, by
Nathan, that, for his defiling of Bath-sheba, he should have
his own wives publicly debauched, ch. xii. 11, 12. and some
think that Ahithophel, in advising it, designed to be avenged
on David for the injury done to Bath-sheba, who was his
grand-daughter: for she was the daughter of Eliam, ch. xi. 3.
who was the son of Ahithophel, ch. xxiii. 34. Job speaks of
a circumstance like this, as the just punishment of adultery,
ch. xxxi. 9, 10. and the prophet, Hos. iv. 13, 14. What to
think of these concubines, who submitted to this wickedness,
it were easy to say ; but how unrighteous soever Absalom and
they are, we must say, The Lord is righteous nor shall any
word of his fall to the ground.
CHAP. XVII.
The contest between David and Absalom is now drawing towards a crisis.
It must be determined by the sword, and preparation as made, accord-
ingly, in this chapter. f. , Absalom calls a council of war, in which
Ahithophel urges to despatch, v. 1–4. but Hushai recommends delibera-
tion, v. 5–13. and Hushai's counsel is agreed to, v. 14. for vexation at
which, Ahithophel hangs himself, v. 23. II. Secret intelligence is sent
to David (but with much difficulty) of their proceedings, v. 15–21.
III. David marches to the other side Jordan, v. 22–24. and there his.
camp is victualled by some of his friends in that country, v_27–29
IV: Absalom and his forces march after him into the land of Gilead on
the other side Jordan, v. 25, 26. There we shall, in the next chapter, find
the cause decided by a battle ; hitherto every thing has looked black upon
poor David, but now the day of his deliverance begins to dawn.
I MA/TOREOVER, Ahithophel said unto Absalom,
W M Let me now choose out twelve thousand
men, and I will arise and pursue after David this
night: 2 And I will come upon him while he is.
weary and weak-handed, and will make him afraid :
and all the people that are with him shall flee ;
and I will smite the king only. 3 And I will bring
back all the people unto thee: the man whom thou
seekest is as if all returned : so all the people shall
be in peace. 4 And the saying pleased Absalom
well, and all the elders of Israel. 5 Then said
Absalom, Call now Hushai the Archite also, and
let us hear likewise what he saith. 6 And when
Hushai was come to Absalom, Absalom Spake unto
him, saying, Ahithophel hath spoken after this man-
mer: shall we do after his saying 2 if not, speak
thou. 7 And Hushai said unto Absalom, The
counsel that Ahithophel hath given is not good at
this time. 8 For, said Hushai, thou knowest thy
father and his men, that they be mighty men, and
they be chafed in their minds, as a bear robbed of
her whelps in the field : and thy father is a man O.
war, and will not lodge with the people. 9 Be-
hold, he is hid now in some pit, or in some other
place: and it will come to pass, when some of then,
be overthrown at the first, that whosoever heareth
it will say, There is a slaughter among the people
that follow Absalom. 10 And he also that is
valiant, whose heart is as the heart of a lion, shall
utterly melt: for all Israel knoweth that thy father
is a mighty man, and they which be with him are
valiant men. 11 Therefore I counsel, that all
Israel be generally gathered unto thee, from Dan
even to Beer-sheba, as the sand that is by the Sea
for multitude, and that thou go to battle in thine
own person. 12 So shall we come upon him in
some place where he shall be found, and we will
light upon him as the dew falleth on the ground:
and of him and of all the men that are with him
there shall not be left so much as one. 13 More-
over, if he be gotten into a city, then shall all Israel
bring ropes to that city, and we will draw it into
the river, until there be not one small stone found
there. 14 And Absalom and all the men of Israe!

BEFoRE CHRIST, 1023.
JHushai’s counsel.
II. SAMUEL, XVII.
said, The counsel of Hushai the Archite is better
than the counsel of Ahithophel. For the LORD had
appointed to defeat the good counsel of Ahithophel,
to the intent that the LoRD might bring evil upon
Absalom. -
Absalom is in peaceable possession of Jerusalem, the palace-
royal is his own, and the thromes of judgment, even the thrones
of the house of David ; his good father reigned in Hebron, and
only over the tribe of Judah, above seven years, and was not
hasty to destroy his rival; his government was built upon a
divine promise, which he was sure of the performance of in
due time, and therefore he waited patiently in the mean time.
But the young man Absalom not only hastens from Hebron
to Jerusalem, but is impatient there, till he has destroyed his
father; cannot be content with his throne, till he has his life;
for his government is founded in iniquity, and therefore feels
itself tottering, and thinks itself obliged to do every thing
with violence. That so profligate a wretch as Absalom should
aim at the throne of so good a father, is not so strange ;
(there are here and there monsters in nature ;) but that the
body of the people of Israel, to whom David had been so great
a blessing in all respects, should join with him in it, is very
amazing. But their fathers often mutinied against Moses.
The best of parents, and the best of princes, will not think it
strange, if they be made uneasy by those who should be their
support and joy, when they consider what sons and what sub-
jects David himself had.
TXavid, and all that adhered to him, must be cut off. That
is resolved, for aught that appears, memine contradicente—
unanimously. None dares mention his personal merits, and
great services done to his country, in opposition to this resolve,
nor so much as ask, “Why, what evil has he done, to forfeit his
Crown, much less his head "" None dares propose that his
banishment suffice for the present, or that agents be sent to
treat with him to resign the crown, which, having so tamely
quitted the city, they might think he would easily be persuaded
to do. It was long since Absalom himself fled for a crime,
and David contented himself with his being an exile, though
he deserved death, nay, he mourned and longed for him ; but
So perfectly void of all natural affection is this ungrateful Ab-
Salom, that he perfectly thirsts after his own father's blood.
It is past dispute, David must be destroyed; all the question
is, How it may be done 2
I. Ahithophel advises that he be pursued immediately, this
very night, with a flying army, which he himself undertakes
the command of, that the king only be smitten, and his forces
dispersed, and then the people that were now for him would
fall in with Absalom of course, and there would not be such a
long war as had been between the house of Saul and David,
v. 1-3. The man whom thou seekest is as if all returned. By
this it appears that Absalom had declared his design to be
upon David’s life, and Ahithophel concurs with him in it ;
Smite the shepherd, and the sheep will be scattered, and be an
easy prey to the wolf. Thus he contrives to include the war
in a little compass, by fighting neither with small nor great,
but the king of Israel only, and to conclude it in a little time,
by falling upon him immediately. Nothing could have been
more fatal to David, than the taking of these measures. It
was too true, that he was weary and weak-handed ; that a little
thing would make him afraid, else he had not fied from his
house upon the first alarm of Absalom's rebellion; it was pro-
bable enough that, upon a fierce attack, especially in the night,
the small force he had would be put into confusion and dis.
order, and it would be an easy thing to smite the king only,
and then the business was done, the whole nation would be
reduced, of course, and all the people, says he, shall be in peace.
See how a general ruin is called, by usurpers, a general peace ;
but thus the Devil's palace is in peace, while he, as a strong
man armed, keeps it. Compare with this the plot of Caiaphas
(that second Ahithophel) against the Son of David, to crush
his interest by destroying him ; Let that one man die for the
people, John xi. 50. Kill the heir, and the inheritance shall be
ours, Matt. xxi. 38. But the counsel of them both was turned
into foolishness. Yet the children of light may, in their gene-
ration, learn wisdom from the children of this world. What
our hand finds to do, let us do quickly, and with all our might.
It is prudence to be vigorous and expeditious, and not to lose
time, particularly in our spiritual warfare ; if Satan flee from
us, let us follow our blow. -
They that have quarrelled with crowned heads hav gene-
rally observed the decorum of declaring only against their evil
counsellors, and calling them to an account, The king himself
ean do no wrong, it is they that do it; but Absalom's bare-
VoI. I. - 5 N
really serviceable to his interest.
faced villany strikes at the king directly, nay, at the king only :
for (would you think it?) this saying, I will Smite the king cnly,
pleased Absalom well, v. 4. nor had he so much sense of
honour and virtue left him, as to pretend to startle at it, or
even to be reluctant in this barbarous and monstrous resolu-
tion. What good can stand before the heat of a furious am-
bition ?
II. Hushai advises that they be not too hasty in pursuing
David, but take time to draw up all their force against him,
and to overpower him with numbers, as Ahithophel had ad-
vised to take him by surprise. Now Hushai, in giving this
counsel, really intended to serve David and his interest; that
he might have time to send him notice of his proceedings, and
that David might gain time to gather an army, and to remove
into those countries beyond Jordan, which, lying more remote,
Absalom, probably, had got least interest in. Nothing would
be of greater advantage to David, in this juncture, than time
to turn him in ; that he may have that, Hushai counsels Ah
salom to do nothing rashly, but to proceed with caution, and
secure his success by securing his strength. -
Now, 1. Absalom gave Hushai a fair invitation to advise
him. All the elders of Israel approved of Ahithophel’s coun-
sel, yet God overruled the heart of Absalom not to proceed
upon it, till he had advised with Hushai, v. 5. Let us hea'.
what he saith. Herein he thought he did wisely, (two heads
are better than one,) but God taketh the wise in their own
craftiness. See Mr. Poole's note on this.
2. Hushai gave good reasons for what he said.
(1.) He argued against Ahithophel’s counsel, and under-
took to show the danger of following his advice. It is with
modesty and all possible deference to his settled reputation,
that he begs leave to differ from him, v. 7. The counsel of
Ahithophel is usually the best, and such as may be relied on ;
but, with submission to that noble peer, he is of opinion that
his counsel is not good at this time, for it was by no means
safe to venture so great a cause as that in which they were
now engaged, upon so small a number, and such a hasty sally,
as Ahithophel advised ; remembering the defeat of Israel be-
fore Ai, Josh. vii. 4. It has often proved of bad consequence
to despise an enemy. See how plausibly Hushai reasons
[1..] He insists much upon it, that David was a great soldier,
a man of great conduct, courage, and experience ; all knew
and owned this, even Absalom himself, Thy father is a man of
war, v. 8. a mighty man, v. 10. and not so weary and weak-
handed as Ahithophel images. His retiring from Jerusalem
must be imputed, not to his cowardice, but his prudence. [2.]
His attendants, though few, were mighty men, v. 8. Valiant
Inen, v. 10. men of celebrated bravery, and versed in all the
arts of war. Ahithophel, who perhaps had worn the gown
more than the sword, would find himself an unequal match
for them. One of them would chase a thousand. . [3] They
were all exasperated against Absalom, who was the author of
all this mischief, were chafed in their minds, and would fight
with the utmost fury; so that, what with their courage, and
what with their rage, there would be no standing before them,
especially for such raw soldiers as Absalom's generally were:
Thus does he represent them as formidable as Ahithophel had
made them despicable. º He suggests, that probably David
and some of his men would lie in ambush, in some pit, or other
close place, and fall upon Absalom's soldiers before they were
aware, the terror of which would put them to flight; and the
defeat, though but of a small party, would dispirit all the rest,
especially their own consciences at the same time accusing
them of treason against one that, they were sure, was not only
God’s anointed, but a man after his own heart, v. 9. “It will
soon be given out, that there is a slaughter among Absalom's.
men, and then they will all make the best of their way, and the
heart of Ahithophél himself, though now it seems like the heart
of a lion, will utterly melt away. In short, he will not find it
so easy a matter to deal with David and his men as he thinks
it is ; and, if he be foiled, we are all routed.”
(2.) He offered his own advice, and gave his reasons; and,
[1..] He counselled that which he knew would gratify Ab-
salom's proud, vain-glorious humour, though it would not be
First, He advises that all
Israel should be gathered together, that is, the militia of all
the tribes; his taking it for granted that they were all for him,
and giving them an opportunity to see them altogether under
his command, would gratify him as much as any thing. Se-
condly, He advises that Absalom go to battle in his own per-
son, as if he looked upon him to be a better soldier than Ahi-
thophel, more fit to give command, and have the honour of the
victory, insinuating that Ahithophel had put a slight upon
him, in offering to go without him : see how easy it is to betrav
proud men, by applauding them, and *::::: their pride.
A
PEFoRE CHRIST, 1023.
JDavid comes to Mahanaim.
II. SAMUEL, XVII.
2.] He counselled that which seemed to secure the success,
at last, infallibly, without running any hazard. For, if they
could raise such vast numbers as they promised themselves,
wherever they found him, they should not fail to crush him.
First, If in the field, they should fall upon him, as the dew
that covers the face of the ground, and cut off all his men with
him, v. 12. Perhaps, Absalom was better pleased with the
design of cutting off all the men that were with him, having a
particular antipathy to some of David’s friends, than with
Ahithophel’s project of smiting the king only. Thus Hushai
gained his point by humouring his revenge, as well as his
pride. Secondly, If in a city, they need not fear conquering
him, for they should have hands enough, if occasion were, to
draw the city itself into its river with ropes, v. 13. This
strange suggestion, how impracticable soever, being new,
served for an amusement, and recommended itself by pleasing
the fancy, for they would all smile at the humour of it.
By all these arts, Hushai gained not only Absalom's ap-
probation of his advice, but the unanimous concurrence of
this great council of war; they all agreed that the counsel of
Hushai was better than the counsel of Ahithophel, v. 14. See
here, First, How much the policy of man can do: if Hushai
had not been there, Ahithophel’s counsel had certainly pre-
vailed; and though all had given their opinion, nothing could
be really more for Absalom's interest than that which he ad-
vised, yet Hushai, with his management, brings them all ovel
to his side ; and none of them are aware that he says all this
in favour of David and his interest, but all say as he says.
See how the unthinking part are imposed upon by the design-
ing part of mankind ; what tools, what fools, great men make
of one another by their intrigues; and what tricks there are
often in courts and councils, which they are happiest that
are least conversant with. Secondly, See how much more the
providence of God can do : Hushai managed the plot with
dexterity, yet the success is ascribed to God, and his agency
on the minds of those concerned ; The Lord had appointed to
defeat the good counsel of Ahithophel. Be it observed, to the
comfort of all that fear God, he turns all men's hearts as the
rivers of waters, though they know not the thoughts of the Lord.
He stands in the congregation of the mighty, has an overruling
hand in all counsels, and a negative voice in all resolves, and
laughs at men's projects against his anointed.
15 Then said Hushai unto Zadok and to Abiathar
the priests, Thus and thus did Ahithophel counsel
Absalom and the elders of Israel; and thus and
thus have I counselled.
quickly, and tell David, saying, Lodge not this
night in the plains of the wilderness, but speedily
pass over; lest the king be swallowed up, and all
the people that are with him. 17 Now Jonathan
and Ahimaaz stayed by En-rogel (for they might
not be seen to come into the city); and a wench
went and told them; and they went and told king
David; 18 Nevertheless a lad saw them, and told
Absalom : but they went both of them away quickly,
and came to a man’s house in Bahurim, which had
a well in his court, whither they went down. 19
And the woman took and spread a covering over the
well’s mouth, and spread ground corn thereon ; and
the thing was not known. 20 And when Absalom's
Servants came to the woman to the house, they said,
Where is Ahimaaz and Jonathan 2 And the woman
said unto them, They be gone over the brook of
water. And when they had sought and could not
find them, they returned to Jerusalem. 21 And it
came to pass, after they were departed, that they
game up out of the well, and went and told king
David, and said unto David, Arise, and pass quickly
over the water: for thus hath Ahithophel counselled
against you.
‘We must now leave David's enemies pleasing themselves
with the thoughts of a sure victory, by following Hushai's
counsel, and sending a summons, no doubt, to all the tribes of
Israel, to come to the general rendezvous at a place appointed,
pursuant to that counsel; and we next find David’s friends
consulting how to get him notice of all this, that he might
steer his course accordingly. Hushai tells the priests what
had passed in council, v. 15. But, it should seem, he was
not sure but that § Ahithophel’s counsel might be followed,
16 Now therefore send
and was therefore jealous lest, if he made not the best of his
way, the king would be swallowed up, and all the people that
were with him, v. 16. Perhaps, as he was called in to give his
advice, v. 5. so he was dismissed before they came to that re-
solve, v. 14. in favour of his advice. Or he feared they might
afterward change their mind. . However, it was good to pro-
vide against the worst, and therefore to hasten those valuable
lives out of the reach of these destroyers.
Such strict guards did Absalom set upon all the avenues to
Jerusalem, that they had much ado to get this necessary in-
telligence to David. 1. The young priests that were to be the
messengers were forced to retire secretly out of the city, by
En-rogel ; which signifies, as some say, the fountain of a spy
Surely it went ill with Jerusalem, when two such faithful
priests as they were might not be seen to come into the city.
2. Instructions were sent to them by a poor simple young
woman, who, probably, went to that well under pretence of
fetching water, v. 17. If she carried the message by word of
mouth, there was danger of her making some mistake or blun-
der in it; but Providence can make an ignorant girl a trusty
messenger, and serve its wise counsels by the foolish things of
the world. 3. Yet, by the vigilance of Absalom's spies, they
were discovered, and information brought to Absalom of their
motions. A lad saw them, and told him, v. 18. 4. They being
aware that they were discovered, sheltered themselves in a
friend’s house in Bahurim, where David had refreshed him-
self but just before, ch. xvi. 14. There they were happily hid
in a well, which now, in summer time, perhaps was dry, v.
18. The woman of the house very ingeniously covered the
mouth of the well with a cloth, on which she spread corn to
dry, so that the pursuers were not aware that there was a
well ; else they had searched it, v. 19. Thus far the woman
did well; but we know not how to justify her further conceal-
ing them with a lie, v. 20. We must not do evil that good
may come of it. However, hereby the messengers were pro-
tected, and the pursuers were defeated, and returned to Absa-
lom without their prey. It was well that Absalom did not,
hereupon, fall upon their two fathers, Zadok and Abiathar, as
Saul on Ahimelech for his kindness to David : , but God re-
strained him. Being thus preserved, they brought their intel-
ligence very faithfully to David, v. 21. with this advice of his
friends, that he should not delay to pass over Jordan, near to
which, it seems, he now was. There, as some think, he pen-
ned the xliid and xliiid psalms, looking back upon Jerusalem
from the land of Jordan, Ps. xlii. 6.
22 Then David arose, and all the people that
were with him, and they passed over Jordan : by
the morning light there lacked not one of them that
was not gone over Jordan. 23 And when Ahitho-
phel saw that his counsel was not followed, he sad-
died his ass, and arose, and gat him home to his
house, to his city, and put his household in order,
and hanged himself, and died, and was buried in
the sepulchre of his father. 24 Then David came
to Mahanaim. And Absalom passed over Jordan,
he and all the men of Israel with him. 25 And Ab-
salom made Amasa captain of the host instead of
Joab : which Amasa was a man’s son whose name
was Ithra, an Israelite, that went in to Abigail the
daughter of Nahash, sister to Zeruiah, Joab’s mother.
26 So Israel and Absalom pitched in the land of
Gilead. 27 And it came to pass, when David was
come to Mahanaim, that Shobi the son of Nahash
of Rabbah of the children of Ammon, and Machir
the son of Ammiel of Lo-debar, and Barzillai the
Gileadite of Rogelim, 28 Brought beds, and ba-
sons, and earthen vessels and wheat, and barley, -
and flour, and parched corn, and beans, and lentiles,
and parched pulse, 29 And honey, and butter, and
sheep, and cheese of kine, for David, and for the
people that were with him, to eat : for they said,
) The people is hungry, and weary, and thirsty, in
the wilderness. -
Here is, I. The transporting of David and his forces over
Jordan, pursuant to the advice he had received from his
friends at Jerusalem, v. 22. He, and all that were with him,
went over in the night, whether in ferry-boats, which proba-
bly always plied there, or through the fords, does not appear.
But special notice may be taken of this, that there lacked not
BEFoEE CHRIST, 1023.
David numbers his forces.
II. SAMUEL, XVIII.
One of them ; none deserted him, though his distress was
great, none stayed behind sick or weary, nor were any lost or
cast away in passing the river. Herein some make him a
type of the Messiah, who said, in a difficult day, Of all that
thou hast given me have I lost none. Being got over Jordan,
he marched many miles forward to Mahanaim, a Levites’
city in the tribe of Gad, in the utmost border of that tribe, and
not far from Rabbah, the chief city of the Ammonites. This
city, which Ish-bosheth had made his royal city, (ch. ii. 8.)
MDavid now made his head quarters, v. 24. And now he had
time to raise an army wherewith to oppose the rebels, and
give them a warm reception. -
II. The death of Ahithophel, v. 23. He died by his own
hands, felo de se—a suicide: he hanged himself for vexation
that his counsel was not followed ; for thereby, 1. He thought
himself slighted, and an intolerable slur cast upon his reputa-
tion for wisdom. His judgment always used to sway at the
council-board, but now another’s opinion is thought wiser
and better than his ; his proud heart cannot bear the affront,
it rises and swells, and the more he thinks of it, the more
violent his resentments grow, till they bring him, at last, to
this desperate resolve, not to live to see another preferred be-
fore him. All men think him a wise man, but he thinks him-
self the only wise man ; and therefore, to be avenged upon
mankind for not thinking so too, he will die, that wisdom may
die with him. The world is not worthy of such an oracle as
he is, and therefore he will make them know the want of him.
See what real enemies they are to themselves, that think too
well of themselves, and what mischiefs they run upon, that
are impatient of contempt. That will break a proud man’s
heart, that will not break an humble man's sleep. 2. He
thought himself endangered, and his life exposed. He con-
cluded, that, because his counsel was not followed, Absalom's
cause would certainly miscarry, and then, whoever would
find David’s mercy, he concluded that he who was the great-
est criminal, and had particularly advised him to lie with his
father's concubines, must be sacrificed to his justice ; to pre-
vent therefore the shame and terror of a public and solemn
execution, he does justice upon himself, and after all his
reputation for wisdom, by this, his last act, puts a far greater
disgrace upon himself than Absalom's privy-council had put
Mupon him, and answers his name, Ahithophel, which signifies,
the brother of a fool. Nothing indicates so much folly as self-
murder. Observe how deliberately he did it, and of malice
prepense against himself ; not in a heat, but he went home to
his city, to his house, to do it; and, which is strange, took
time to consider of it, and yet did it. And, to prove himself
compos mentis—in his senses, when he did it, he first put, his
household in order, made his will as a man of sane memory
and understanding, settled his estate, balanced his accounts;
yet he that had sense and prudence enough to do this, had
not consideration enough to revoke the sentence his pride and
passion had passed upon his own neck, or so much as to sus-
pend the execution of it till he saw the event of Absalom's re-
bellion. Now herein we may see, (1.) Contempt poured
upon the wisdom of man ; he that was more renowned for
policy than any man, plays the fool with himself more abun-
dantly. Let not the wise man glory in his wisdom, when he sees
him that was so great an oracle, dying as a fool dies. (2.)
Honour done to the justice of God. When the wicked are
thus snared in the work of their own hands, and swnk in a pit of
their own digging, the Lord is known by the judgment which he
executeth, and we must say, Higgaion, Selah ; it is a thing to
be marked and meditated upon, Ps. vii. 15, 16. (3.) Prayer
answered, and an honest cause served even by its enemies.
Now, as David had prayed, Ahithophel's counsel was turned
into foolishmess to himself. Dr. Lightfoot supposes that David
penned the lwth Psalm, upon occasion of Ahithophel’s being
in the plot against him, and that he is the man complained of,
(v. 13.) that had been his equal, his guide, and his acquaint-
ance ; and if so, this was an immediate answer to his prayer
there, (v. 15.) Let death seize wpon them, let them go down quick
into hell. Ahithophel's death was an advantage to David’s
interest; for had he digested that affront, (as those must re.
Solve often to do, that will live in this world,) and continued
his post at Absalom's elbow, he might have given him counsel
afterward, that might have been of pernicious consequence to
David. It is well that that breath is stopt, and that head Jaid,
from which nothing could be expected but mischief. It seems,
it was not then usual to disgrace the dead bodies of self-mur-
derers, for Ahithophél was buried, we may suppose honoura-
bly buried, in the sepulchre of his father, though he deserved
no better than the burial of an ass: see Eccl. viii. 10.
III. Absalom's pursuit of his father ; he had now got al.)
the men of Israel with him, as Hushai advised, and he himself,
Absalom.
at the head of them, passed over Jordan, v. 24. Not content
that he had driven his good father to the utmost corner of his
kingdom, he resolved to chase him out of the world. He
pitched in the land of Gilead with all his forces, ready to give
David battle, v. 26. Absalom made one Amasa his general,
(v. 25.) whose father was, by birth, Jether, an Ishmaelite, (l
Chron. ii. 17.) but, by religion, Ithra, (as he is here called,) an
Israelite; probably, he was not only proselyted, but, having
married à near relation of David’s, was, by some act of the
state, naturalized, and is therefore called an Israelite. His
wife, Amasa's mother, was Abigail, David's sister, whose
other sister, Zeruiah, was Joab's mother, 1 Chron. ii. 16. So
that Amasa was the same relation to David that Joab was.
In honour to his family, even while he was in arms against his
father, Absalom made him commander-in-chief of all his forces.
Jesse is here called Nahash, for many had two names; or per-
haps it was his wife’s name. - * * *
iV. The friends David met with in this distant country.
Even Shobi, a younger brother of the royal family of the Am-
monites, was kind to him, v. 27. It is probable that he had
detested the indignity which his brother Hanun had done to
David's ambassadors, and, for that, had received favours from
David, which he now returns. Those that think their pros-
perity most confirmed, know not but, some time or other, they
may stand in need of the kindness of those that now lie at
their mercy, and may be glad to be beholden to them ; which
is a reason why we should, as we have opportunity, do good
to all men, for he that watereth shall be watered also himself,
when there is occasion, Machir, the son of Ammiel, was he
that maintained Mephibosheth, ch. ix. 4. till David eased him
of that charge ; and is now repaid for it by that generous man,
who, it seems, was the common patron of distressed princes.
Barzillai we shall hear of again. These, compassionating
David and his men, now that they were weary with a long
march, brought him furniture for his house, beds, and basons,
and provision for his table, wheat and barley, &c. v. 28, 29
He did not put them under contribution, did not compel them
to supply him, much less plunder them ; but, in token, of
their dutiful affection to him, their firm adherence to his
government, and their sincere concern for him in his present
straits, of their own good will they brought in plenty of all
that which he had occasion for. Let us learn hence to be
generous and open-handed, according as our ability is, to all
in distress, especially great men, to whom it is most grievous,
and good men, who deserve better treatment. , Observe here,
how God sometimes makes up to his people that, comfort
from strangers, which they are disappointed of in their own
families.
CHAP. XVIII.
This chapter puts a period to Absalom's rebellº), and life, and sº makes
way for David to his throne again, whither the next chapter brings him
back in peace and triumph. He have here, J. IXavid’s preparations fo
engage the rebels, v. 1–5. II. The total defeat of Absalom's parly
and their dispersion, v. 6–8, IIſ. The death of Absaloº, gºd his
burial, a 9–18. rv. The bringing of the tidings of it to Pavid, who
fºrried at Mahanaim, v. 19–32. V. His bitter lamentation of 4b.sa.
lom, v. 33.
H ND David numbered the people that were
with him, and set captains of thousands and
captains of hundreds over them. 2 And David Sent
forth a third part of the people under the hand of
Joab, and a third part under the hand of Abishai
the son of Zeruiah, Joab’s brother, and a third part
under the hand of Ittai the Gittite. And the king
said unto the people, I will surely go forth with you
myself also. 3 But the people answered, Thou
shalt not go forth : for if we flee away, they will not
care for us; neither if half of us die will they care
for us: but now thou art worth ten thousand of us:
therefore now it is better that thou Succour uS Out
of the city. 4 And the king said unto them, What
seemeth you best I will do. And the king stood by
the gate side, and all the people came out by hun-
dreds and by thousands. 5 And the king com-
manded Joab and Abishai and Ittai, saying, Deal
gently for my sake with the young man, even With
And all the people heard when the king
gave all the captains charge concerning Absalom.
6 So the people went out into the field against
Israel : and the battle was in the wood of Ephraim ;
7 Where the people of Israel wegjain before the
BEFORE CHRIST, 1023.
IDavid obtains a victory.
II. SAMUEL, XVIII.
t
servants of David, and there was there a great
Slaughter that day of twenty thousand men. 8. For
the battle was there scattered over the face of all
the country: and the wood devoured more people
that day than the sword devoured.
Which way David raised an army here, and what reinforce-
ments were sent him, we are not told ; many, it is likely, from
all the coasts of Israel, at least from the neighbouring tribes,
came in to his assistance, so that, by degrees, he was able to
make head against Absalom, as Ahithophel foresaw. Now
here we have,
I. His army numbered and marshalled, v. 1, 2. He had,
no doubt, committed his cause to God by prayer, for that was
his relief in all his afflictions; and then he took an account of
his forces; Josephus says they were, in all, but about four
thousand : these he divided into regiments and companies, to
each of which he appointed proper officers, and then disposed
them, as is usual, into the right wing, the left wing, and the
centre, two of which he committed to his two old, experienced
generals, Joab and Abishai, and the third to his new friend
Ittai. Good order and good conduct may sometimes be as
Serviceable in an army, as great numbers. Wisdom teaches
us to make the best of the strength we have, and let it reach
to the utmost.
II. Himself over-persuaded not to go in person to the battle.
He was Absalom's false friend, that persuaded him to go, and
served his pride more than his prudence; David’s true friends
would not let him go, remembering what they had been told
of Ahithophel's design to Smite the king only. David showed
his affection to them by being willing to venture with them,
v. 2. And they showed theirs to him by opposing it. We
tnust never reckon it an affront to be gainsayed for our good,
and by those that therein consult our interest. l. They would
by no means have him to expose himself, for, (say they,) Thou
art worth ten thousand of us. Thus ought good princes to be
valued by their subjects, who, for their safety, must be willing
to expose themselves. 2. They would not so far gratify the
enemy, who would rejoice more in his fall, than in the defeat
of the whole army. 3. He might be more serviceable to them
by tarrying in the city, with a reserve of his forces there,
whence he might send them recruits. That may be a post of
real service, which yet is not a post of danger. The king ac-
quiesced in their reasons, and changed his purpose, v. 4.
What seemeth you best I will do. It is no piece of wisdom to
be stiff in our resolutions, but to be willing to hear reason,
even from our inferiors, and to be overruled by their advice,
when it appears to be for our own good. Whether the people’s
prudence had an eye to it or no, God’s providence wisely or-
dered it, that David should not be in the field of battle; for
then his tenderness had certainly interposed to save Absalom's
life, whom God had determined to destroy.
III. The charge he gave concerning Absalom, v. 5. When
the army was drawn out, rank and file, Josephus says, he en-
couraged them, and prayed for them, but withal bade them all
take heed of doing Absalom any hurt. How does he render
good for evil | Absalom would have David only smitten, Da-
vid would have Absalom only spared. What foils are these
to each other | Never was unnatural hatred to a father more
strong than in Absalom ; nor was ever natural affection to a
child more strong than in David ; eaeh did his utmost, and
showed what he could do ; how bad it is possible for a child
to be to the best of fathers, and how good it is possible for a
father to be to the worst of children; as if it were designed to
be a resemblance of man’s wickedness toward God, and God’s
mercy toward man, of which it is hard to say which is more
amazing. “Deal gently,” says David, “by all means, with
the young man, even with Absalom, for my sake; he is a young
man, rash and heady, and his age must excuse him ; he is
mine, whom I love ; if you love me, be not severe with him.”
This charge supposes David’s strong expectation of success,
having a good cause, and a good God; he doubts not but
Absalom would lie at their mercy, and therefore bids them
deal gently with him, spare his life, and reserve him for his
judgment.
Bishop Hall thus descants on this ; “What means this ill-
placed love 3 this unjust mercy 3 Deal gently with a traitor?
Of all traitors, with a son 3 Of all sons, with an Absalom,
that gracekess darling of so good a father ? And all this, for
thy sake, whose crown, whose blood, he hunts after 3 For
whose sake must he be pursued, if forborne for thine 3 Must
the cause of the quarrel be the motive of mercy 2 Even in the
holiest parents nature may be guilty of an injurious tender-
ness, of a bloody indulgence. But was not this done in type
of that unmeasurable mercy of the true King and Redeemer of
1srael, who prayed for his persecutors, for his murderers; Fa-
ther, forgive them. Deal gently with them for my sake.” When
God sends an affliction to correct his children, it is with this
charge, “Deal gently with them for my sake;” for he knows
“our frame.
IV. A complete victory gained over Absalom's forces. The
battle was fought in the wood of Ephraim, v. 6. so called from
Some memorable action of the Ephraimites there, though it lay
in the tribe of Gad. David thought fit to meet the enemy with:
his forces at some distance, before they came up to Mahanaim,
lest he should bring that city into trouble, which had so kindly,
sheltered him. The cause shall be decided by a pitched battle ;
Josephus represents the fight as very obstinate, but the rebels
were at length totally routed, and 20,000 of them slain, v. 7.
Now they smarted justly for their treason against their lawful
prince, their uneasiness under so good a government, and their
base ingratitude to so good a governor; and found what it was
to take up arms for an usurper, who with his kisses and caresses.
had wheedled them into their own ruin. Now, where are the
rewards, the preferments, the golden days, they promised them-
selves from him 7 Now they see what it is to take counse}
against the Lord, and his anointed, and to think of breaking his
bands asunder. And that they might see that God fought against
them, l. They are conquered by a few, an army, in all pro-
bability, much inferior to theirs in number. 2. By that flight
with which they hoped to save themselves, they destroyed
themselves; the wood, which they sought to for shelter, devour-
ed more than the sword: that they might see how, when they
thought themselves safe from David’s men, and said, Surely
the bitterness of death is past, yet the justice of God pursued
them, and suffered them not to live. What refuge can rebels.
find from divine vengeance? The pits and bogs, the stumps
and thickets, and, as the Chaldee paraphrast understands it,
the wild beasts of the wood, were, probably, the death of mul-
titudes of the dispersed, distracted Israelites, beside the 20,000.
that were slain with the sword. God herein fought for l)avid,
and yet fought against him ; for all these that were slain were
his own subjects, and the common interest of his kingdom was
weakened by it. The Romans allowed no triumph for a vic-
tory in a civil war.
9 And Absalom met the servants of David. And
Absalom rode upon a mule, and the mule went
under the thick boughs of a great oak, and his head
caught hold of the oak, and he was taken up be-
tween the heaven and the earth; and the mule that
was under him went away. 10 And a certain man
saw it, and told Joab, and said, Behold, I saw Ab-
salom hanged in an oak. 11 And Joab said unto
the man that told him, And, behold, thou Sawest
him ; and why didst thou not smite him there to the
ground 2 and I would have given thee ten shekels of
silver and a girdle. 12 And the man said unto
Joab, Though I should receive a thousand shekels of
silver in mine hand, yet would I not put forth mine
hand against the king's son : for in our hearing the
king charged thee and Abishai and Ittai, saying,
Beware that none touch the young man Absalom.
13 Otherwise I should have wrought falsehood
against mine own life: for there is no matter hid
from the king, and thou thyself wouldest have set
thyself against me. 14. Then said Joab, I may not
tarry thus with thee. And he took three darts in
his hand, and thrust them through the heart of Ab-
salom, while ye was yet alive in the midst of the
oak. 15 And ten young men that bare Joab's ar-
mour compassed about, and smote Absalom, and
slew him. 16 And Joab blew the trumpet, and the
people returned from pursuing after Israel: for
Joab held back the people. 17 And they took Ab-
salom, and cast him into a great pit in the wood:
and laid a very great heap of stones upon him : and
all Israel fled every one to his tent. 18 Now Ab-
salom in his life-time had taken and reared up for
himself a pillar, which is in the king’s dale: for he
said, I have no son to keep my name in remem-
brance: and he called the pillar after his own name:
and it is called unto this day, Absalom's Place
828
BEFORE CHRIST, 3.023.
The death of Absalom.
II. SAMUEL, XVIII.
Here 1s Absalom quite at a loss ; at his wit’s end, first, and
then at nis life's end. He that began the fight, big with the
expectation of triumphing over David himself, with whom, if
he had had him in his power, he would not have dealt gently,
is now in the greatest consternation, when he meets the servants
of David, v. 9. Though they were forbidden to meddle with
him, he durst not look them in the face ; but, finding they
were near him, he makes the best of his way, and so rides
headlong upon his own destruction. Thus, he that flies from
the fear shall fall into the pit, and he that getteth up out of the
pit shall be taken in the snare, Jer. xlviii. 44. David is in-
clined to spare him, but divine justice passes sentence upon
him as a traitor, and sees it executed ; that he hang by the
neck, be caught alive, be embowelled, and his body disposed
of disgracefully.
I. He is hanged by the neck. Riding furiously under the
hick boughs of a great oak which hung low, and had been
never cropped, either the twisted branches, or some one forked
bough of the oak, caught hold of his head, either by his neck,
or, as some think, by his long hair, which had been so much
his pride, and was now justly made a halter for him, and
there he hung, astonished, that he could not use his hands to
help himself, or so entangled, that his hands could not help
him, but the more he struggled, the more he was embarrass-
ed. This set him up for a fair mark to the servants of David,
and he had the terror and shame of seeing himself thus ex-
posed, while he could do nothing for his own relief, neither
fight nor fly.
Observe concerning this, 1. That his mule went away from
sunder him, as if glad to get clear of such a burthen, and resign
it to the ignominious tree. Thus the whole creation groans
under the burthen of man’s corruption, but shall shortly be
delivered from its load, Rom. viii. 21, 22. 2. That he hung
between heaven and earth, as unworthy of either, as abandon-
‘ed of both ; earth would not keep him, heaven would not take
him, hell therefore opens her mouth to receive him. 3. That
this was a very surprising, unusual thing; it was fit that it
should be so, his crime being so monstrous. If, in his flight,
his mule had thrown him, and left him half dead upon the
ground, till the servants of David had come up and despatched
him, the same thing had been done as effectually ; but that
had been too common a fate for so uncommon a criminal ;
God will here, as in the case of those other rebels, Dathan
and Abiram, create a new thing, that it may be understood
how much this man has provoked the Lord, Numb. xvi. 29, 30.
Absalom is here hung up, in terrorem—to frighten children
*rom disobedience to their parents; see Prov. xxx. 17.
II. He is caught alive by one of the servants of David, who
went straight, and told Joab in what posture he found that
arch-rebel, v. 10. Thus was he set up for a spectacle, as well
as a mark, that the righteous might see him, and laugh at him,
Ps. lii. 6. while he has this further vexation in his breast, that
of all the friends he had courted and confided in, and thought
he had sure in his interest, though he hung long enough to
have been relieved, yet he had none at hand to disentangle
him. Joab chides the man for not despatching him, v. II.
telling him, if he had given that bold stroke, he would have
rewarded him with ten half crowns, and a girdle, that is, a
captain's commission, which, perhaps, was signified by the
delivery of a belt or girdle; see Isa. xxii. 21. But the man,
though zealous enough against Absalom, justified himself in
not doing it : “Despatch him P’ says he, “not for all the
world ; it would have cost me my head : and thou thyself
wast witness to the king’s charge concerning him, (v. 12.)
and, for all thy talk, wouldst have been my persecutor if I
had done it,” v. 13. Those that love the treason, hate the
traitor. Joab could not deny this, nor blame the man for his
caution, and therefore makes him no answer, but breaks off.
the discourse, under colour of haste, v. 14. i may not tarry
thus with thee. Superiors should consider a reproof before
they give it, lest they be ashamed of it afterward, and find
themselves unable to make it good.
III. He is (as I may say) embowelled and quartered, as
traitors are, Šošpitifully mangled is he as he hangs there, and
receives his death in such a manner, as to see all its terrors,
and feel all its pain: 1. Joah throws three darts into his body,
which put him, no doubt, to exquisite torment, while he is yet
alive in the midst of the oak, v. 14. I know not whether Joab
gan be justified in this direct disobedience to the command of
his sovereign ; was this to deal gently with the young man?
Would David have suffered him to do it, if he had been upon
the spot? Yet this may be said for him, that while he broke
the order of a too indulgent father, he did real service both to
his king and country, and would have endangered the welfare
of both, if he had not done it. Salus populi suprema lea-
The safety of the people is the supreme law. , 2. Joab's young
men, ten of them, Smite him, before he is despatched, v. 15.
They surrounded him, made a ring about him in triumph, and
then smote him, and slew him. So let all thine enemies perish,
O Lord. Joab, hereupon, Sounds a retreat, v. 16. the danger
is over now that Absalom is slain ; the people will soon re-
turn to their allegiance to David, and therefore no more blood.
shall be spilt ; no prisoners are taken, to be tried as traitors.
and made examples ; let every man return to his tent; they
are all the king's subjects, all his good subjects again.
IV. His body is disposed of disgracefully, v. 17, 18. They
cast it into a great pit in the wood ; they would not bring it to
his father, (for that circumstance would but have added to
his grief,) nor would they preserve it to be buried, according
to his order, but threw it into the next pit with indignation.
Now, where is the beauty he had been so proud of, and for
which he had been so much admired ? Where are his aspir-
ing projects, and the castles he had built in the air 2 His
thoughts perish, and he with them. And, to signify how
heavy his iniquity lay upon his bones, as the prophet speaks,
Ezek. xxxii. 27. they raised a great heap of stones woon him, to
be a monument of his villany, and to signify that he ought to
have been stoned as a rebellious son, Deut. xxi. 21. Travel-
lers say, that the place is taken notice of to this day, and that
it is common for passengers to throw a stone to this heap,
with words to this purport; Cursed be the memory of rebellious
Absalom, and cursed for ever be all wicked children that rise up
in rebellion against their parents. To aggravate the ignominy
of Absalom's burial, the historian takes notice of a pillar he
had erected in the valley of Kidron, near Jerusalem, to be a
monument for himself, and keep his name in remembrance,
v. 18. at the foot of which, it is probable, he designed to be
buried. What foolish insignificant projects do proud men fill
their heads with ! And what care do many people take about
the disposal of their bodies, when they are dead, that have no
care at all what shall become of their precious souls | Absalom
had three sons, ch. xiv. 27. but, it seems, now he had none ;
God had taken them away by death ; and justly is a rebellious
son written childless ; to make up the want, he erects this
pillar for a memorial ; yet, in this also, Providence crosses
him, and a rude heap of stones shall be his monument, in-
stead of this marble pillar. Thus, they that eacalt themselves
shall be abased. His care was, to have his name kept in re-
membrance, and it is so, to his everlasting dishonour. He
could not be content in the obscurity of the rest of David’s
sons, of whom nothing is recorded but their names, but would
be famous, and is therefore justly made for ever infamous.
The pillar shall bear his name, but not to his credit ; it was
designed for Absalom's glory, but proved Absalom's folly.
19 Then said Ahimaaz the son of Zadok, Let
me now run and bear the king tidings, how that
the Lo RD hath avenged him of his enemies. 20
And Joab said unto him, Thou shalt not bear tid-
ings this day, but thou shalt bear tidings another
day ; but this day thou shalt bear no tidings, be-
cause the king's son is dead. 21 Then said Joab
to Cushi, Go tell the king what thou hast seen.
And Cushi bowed himself unto Joab, and ran.
22 Then said Ahimaaz the son of Zadok, yet again
to Joab, But, howsoever, let me, I pray thee, also
run after Cushi. And Joab said, Wherefore wilt
thou run, my son, seeing that thou hast no tidings
ready ? 23 But howsoever, said he, let me run.
And he said unto him, Run. Then Ahimaaz ran
by the way of the plain, and over-ran Cushi. 24
And David sat between the two gates: and the
watchman went up to the roof over the gate unto
the wall, and lifted up his eyes, and looked, and,
behold, a man running alone. 25 And the watch-
man cried, and told the king. And the king said,
If he be alone, there is tidings in his mouth. And
he came apace, and drew near. 26 And the watch-
man saw another man running, and the watchman
called unto the porter, and said, Behold, another
man running alone. And the king said, He also
bringeth tidings. 27 And the watchman said, Me
thinketh the running of the foremost is like the
running of Ahimaaz the son of Zadok. And the
$29
BEFoEE CHRIST, 1023.
David’s grief for Absalom.
II. SAMUEL, XVIII.
king said, He is a good man, and cometh with
good tidings. 28. And Ahimaaz called, and said
unto the king, Allis well. And he fell down to the
earth upon his face before the king, and said, Blessed
be the Lord thy God, which hath delivered up the
men that lifted up their hand against my lord the
king. 29 And the king said, Is the young man Ab-
salom safe 2 And Ahimaaz answered, When Joab
sent the king’s servant, and me thy servant, I saw a
great tumult, but I knew not what it was. 30 And
the king said wnto him, Turn aside, and stand here.
And he turned aside, and stood still. 31 And, be-
hold, Cushi came ; , and Cushi said, Tidings, my
lord the king : for the LORD hath avenged thee this
day of all them that rose up against thee. 32 And
the king said unto Cushi, Is the young man Absa-
lom safe 2 And Cushi answered, The enemies of
my lord the king, and all that rise against thee to do
thee hurt, be as that young man is. 33 And the
king was much moved, and went up to the chamber
over the gate, and wept; and as he went, thus he
said, O my son Absalom my son, my son Absalom
would God I had died for thee, O Absalom, my son,
my son 1
Absalom's business is done ; we are now told,
I. How David was informed of it. He stayed behind at the
city of Mahanaim, some miles from the wood where the battle
was, and in the utmost border of the land : Absalom's scat-
tered forces all made homeward toward Jordan, which was
the contrary way from Mahanaim, so that his watchmen
could perceive nothing how the battle went, till, an express
came on purpose to bring advice of the issue, which the king
sat in the gate expecting to hear, v. 24.
1. Cushi was the man Joab ordered to carry the tidings, v.
21. an Ethiopian, so his name signifies, and some think that
he was so by birth ; a black that waited on Joab, probably
one of the ten that had helped to despatch Absalom, v. 15. as
some think, though it was dangerous for one of those to bring
the news to David, lest his fate should be the same with
theirs that reported to him Saul’s death, and Ish-bosheth’s.
2. Ahimaaz, the young priest, (one of those who brought
David intelligence of Absalom's motions, ch. xvii. 17.) was
very forward to be the messenger of these tidings, so trans-
ported was he with joy that this cloud was blown over; let him
go tell the king that the Lord hath avenged him of his enemies,
v. 19. This he desired, not so much in hope of a reward, (he
was above that,) as that he might have the pleasure and sa-
tisfaction of bringing the king, whom he loved, this good news.
Joab knew David better than Ahimaaz did, and that the tid-
ings of Absalom's death, which must conclude the story,
would spoil the acceptableness of all the rest; and he loves
Ahimaaz too well to let him be the messenger of those tidings,
v. 20. they are fitter to be brought by a footman than by a
priest. However, when Cushi was gone, Ahimaaz begged
hard for leave to run after him, and with great importunity
obtained it, v. 22, 23. One would wonder why he should be
so very fond of this office, when another was employed in it.
(1.) Perhaps it was to show, his swiftness; observing how
heavily Cushi ran, and that he took the worst way, though
the nearest, he had a mind to show how fast he could run, and
that he could go the furthest way about, and yet beat Cushi.
No great praise for a priest to be swift of foot, yet perhaps
Ahimaaz was proud of it. (2.) Perhaps it was in prudence
and tenderness to the king, that he desired it. He knew he
could get before Cushi, and therefore was willing to prepare
the king, with an amusing story, for the plain truth which
Cushi was ordered to tell him. If bad news must come, it is
best that it come gradually, and will be the better borne.
3. They are both discovered by the watchman on the gate of
Mahanaim ; Ahimaaz first, v. 24. for though Cushi had the
jead, he soon overran him; but, presently after, Cushi ap-
peared, v. 26. (1.) When the king hears of one running
alone, he concludes he is an express, v. 25. If he be alone,
there is tidings in his mouth ; for if they had been beaten, and
were flying back from the enemy, there would have been many.
(2-). When he hears it is Ahimaaz, he concludes he brings
good news, v. 27. Ahimaaz, it seems, was so famous for run-
ning, that he was known by it at a distance ; and so eminently
goo?, that it is taken for granted, if he be the messenger, the
news oust needs be good : he is a good man, zealously affected
to the king's interest, and would not bring bad news. It is
pity but the good tidings of the gospel should always be
brought by good men; and how welcome should they be to us
for their message sake
4. Ahimaaz is very forward to proclaim the victory, v. 28.
cries at a distance, “Peace, there is peace;” peace after war,
which is doubly welcome. “ All is well, my lord, O king, the
danger is over, and we may return, when the king pleases, to
Jerusalem.” And, when he comes near, he tells him the news
more particularly. They are all cut off, that lifted wip their
hand against the king ; and, as became a priest, while he gives
the king the joy of it, he gives God the glory of it, the God of
peace and war, the God of salvation and victory ; “Blessed be
the Lord thy God, that has done this for thee, as thy God
pursuant to the promises made to uphold thy throne,” ch: vil
16. When he said this, he fell down wipon his face, not only in
reverence to the king, but in humble adoration of God,
whose name he praises for this success. By directing David
thus to give God thanks for his victory, he prepares him for
the approaching news of its alloy. The more our hearts are
fixed, and enlarged, in thanksgiving to God for our mercies,
the better disposed we shall be to bear with patience the afflic-
tions mixed with them. Poor David is so much a father, that
he forgets he is a king, and therefore cannot rejoice in the
news of a victory, till he know whether the young man Absa-
lom be safe, for whom his heart seems to tremble, almost as
Eli's, in a like case, for the ark of God. Ahimaaz Soon dis-
cerns what Joab intimated to him, that the death of the king's
son would make the tidings of the day very unwelcome, and
therefore in his report leaves that matter doubtful ; and though
he gives occasion to suspect how it was, yet, that the thunder-
clap might not come too suddenly upon the poor perplexed
king, he refers him to the next messenger, whom they saw
coming, for a more particular account of it. “When Joab
sent the king’s servant, namely, Cushi, and me thy servant, to
bring the news, I saw a great tumult, occasioned by some-
thing extraordinary, as you will hear by and by ; but I have
nothing to say about it, I have delivered that which was my
message, Cushi is better able to inform you than I am. I will
not be the messenger of evil tidings; nor will I pretend to
know that which I cannot give a perfect account of.” He is
therefore bid to stand by till Cushi came, v.30, and now, we
may suppose, he gives the king a more particular account of
the victory, which was the thing he came to bring the news of.
5. Cushi, the slow post, proves the sure one, and beside the
confirmation of the news of the victory which Ahimaaz had
brought, v. 31. (The Lord has avenged thee of all them that rose
wp against thee,) he satisfies the king's inquiry concerning
Absalom, v. 32. Is he safe? says David ; “Yes,” says Cushi,
“he is save in his grave;” but he tells the news so properly,
that, how unwelcome soever the message was, the messenger
could have no blame. He does not tell him plainly that Ab-
salom was hanged, and run through, and buried under a heap
of stones; but only that his fate was what he desired might be
the fate of all that were traitors against the king, his crown
and dignity. “ The enemies of my lord the king, whoever they
are, and all that rise against thee to do thee hurt be as that young
man is; I need wish them no worse.” ge
II. We are told how David received the Intelligence ; he
forgets all the joy of his deliverance, and is quite overwhelmed
with the sorrowful tidings of Absalom's death, v. 33. As soon
as he perceived by Cushi's expression that Absalom was dead,
he asked no more questions, but fell into a passion of weep-
ing, retired from company, and abandoned himself to Sorrow ;
as he was going up to his chamber, he was overheard to say,
“O my son Absalom, my son, my son Absalom ; alas, for thee!
I lament thee : how art thou fallen | Would God I had died for
thee, and that thou hadst remained alive this day;” so the
Chaldee adds, O Absalom, my son, my som. I wish I could see
reason to think that this arose from a concern about Absalom's
everlasting state, and that he wished to have died for him, be-
cause he had good hopes of his own salvation, and of Absa-
lom's repentance, if he had lived: it rather seems to have been
spoken inconsiderately, and in a passion, and it was his in-
firmity. He is to be blamed, 1. For showing so great a fond-
ness for a graceless, however handsome and witty, son, that
was justly abandoned both of God and man. 2. For quar-
relling, not only with divine providence, the disposals of which
he ought silently to acquiesce in, but divine justice, the judg-
ments of which he ought to adore and subscribe to : see how
Bildad argues, Job viii. 3, 4. If thy children have sinned
against him, and he have cast them away in their transgression,
thou shouldest submit, for doth, God pervert judgment 2 See
Lev. x. 3. 3. For opposing the justice of the nation, which,
as king, he was intrusted with the administration of, and
83ſ r
BEFor E CHRIST, 1023.
II. SAMUEL, XIX. Joab expostulates with David.
which, with other public interests, he ought to prefer before
any natural affection. 4. For despising the mercy of his de-
liverance, and the deliverance of his family and kingdom, from
Absalom's wicked designs, as if this were no mercy, nor worth
giving thanks for, because it cost the life of Absalom. 5. For
Indulging a strong passion, and speaking unadvisedly with his
Hips. He now forgot his own reasonings upon the death of
another child, (Can I bring him back again. 2) and his own
resolution to keep his mouth as with a bridle, when his heart
was hot within him ; as well as his own practice at other times,
when he quieted himself as a child that was weaned from his
mother. The best men are not always in a good frame ; what
we over-loved, we are apt to over-grieve for : in each affec-
tion, therefore, it is wisdom to have rule over our own spirits,
and to keep a strict guard upon ourselves, when that is re-
moved from us which was very dear to us. Losers think they
may have leave to speak ; but little said is soon amended.
The penitent patient sufferer sitteth alone, and keepeth silence,
Lam. iii. 28, or rather, with Job, says, Blessed be the name of
the Lord.
CHAP. XIX.
We left David's army in triumph, and yet David himself in tears: now
here we have, I. His return to himself, by the persuasion of Joab, v.
1-8. II. His return to his kingdom from his present banishment. 1.
The men of Israel were forward of themselves to bring him back, v.
, 10. , 2. The men of Judah were dealt with by David's agents to do
it, v. 11–14. and did it, v. 15. III. At the king's coming over Jordan,
Shimei's treason is pardoned, p. 16–23. , Mephibosheth's failure is ex-
cused, v. 24–30. And Barzillai's kindness is thankfully owned, and
Tecompensed to his son, v. 31–40. IV. The men of Israel quarrelled
with the men of Judah for not calling them to the ceremony of the king's
ºfton, which occasioned a new rebellion in the next chapter, v.
H Aº it was told Joab, Behold, the king weep-
eth and mourneth for Absalom. 2 And the
victory that day was turned into mourning unto all
the people: for the people heard say that day how the
king was grieved for his son. 3 And the people gat
them by stealth that day into the city, as people
being ashamed steal away when they flee in battle.
4. But the king covered his face, and the king cried
with a loud voice, O my son Absalom O Absalom,
my son, my Son | 5 And Joab came into the house
to the king, and said, Thou hast shamed this day the
faces of all thy servants, which this day have saved
thy life, and the lives of thy sons, and of thy daugh-
ters, and the lives of thy wives, and the lives of thy
concubines. 6 In that thou lovest thine enemies,
and hatest thy friends: for thou hast declared this
day, that thou regardest neither princes nor servants:
for this day I perceive, that if Absalom had lived,
and all we had died this day, then it had pleased
thee well. 7 Now therefore arise, go forth, and
speak comfortably unto thy servants : for I swear by
the LoRD, if thou go not forth, there will not tarry
one with thee this night: and that will be worse
unto thee than all the evil that befell thee from thy
youth until now. 8 Then the king arose, and sat
in the gate.
ing, Behold, the king doth sit in the gate. "And all
the people came before the king; for Israel had fled,
every man to his tent.
Soon after the messengers had brought the news of the de-
feat and death of Absalom to the court of Mahanaim, Joab
and his victorious array followed, to grace the king's triumphs,
and receive his further orders. Now here we are told,
I. What a damp it was to them to find the king in tears for
Absalom's death, which they construed as a token of his dis-
pleasure against them for what they had done, whereas they
expected him to have met them with joy and thanks for their
good services. It was told Joab, v. 1. The report ran through
the army, v. 2. how the king was grieved for his son. The
people will take particular notice what their princes say and
do : the more eyes we have upon us, and the greater our in-
fluence is, the more need we have to speak and act wisely,
and to govern our passions strictly. . .
When they came to the city, they found the king in close
mourning, v. 4. He covered his face, and would not so much
ss look up, nor take any notice of the generals, when they at-
And they told unto all the people, say-
tended him. It could not but surprise them to find, I. How
the king proclaimed his passion, which he ought to have been
ashamed of, and which he should have striven to smother and
conceal, if he had consulted either his reputation for courage,
which was lessened by his mean submission to the tyranny of
so absurd a passion, or his interest in the people, which would
be prejudiced by his discountenancing what was done in zeal
for his honour and the public safety. Yet see how he avows
his grief, He cries with a loud voice, O my son Absalom. “My
servants are all come home safe, but where is my son ? He is
dead; and, dying in sin, I fear he is lost for ever : I cannot
now say, I shall go to him, for my soul shall, not be gathered
with such sinners; what shall be done for thee, O Absalom,
my son, my son l’” 2. How he prolonged his passion, even tillº
the army was come up to him, which must be some time after
he received the first intelligence. If he had contented himself
with giving vent to his passion for an hour or two, when he
first heard the news, it had been excusable, but to continue it
thus for so bad a son as Absalom, like Jacob for so good a son
as Joseph, with a resolution to go to the grave mourning, and
to stain his triumphs with his tears, was very unwise and very
unworthy.
Now, see how ill this was taken by the people. They were
loth to blame the king, for whatever he did used to please them,
ch. iii. 36. but they took it as a great mortification to them.
Their victory was turned into mou”ming, v.2. They stole into
the city as men ashamed, v.3. In compliment to their sovereign,
they would not rejoice in that which they perceived so afflic-
tive to him, and yet they could not but be uneasy that they
were thus obliged to conceal their joy: Superiors ought not to
put such hardships as these on their inferiors. e
II. How plainly and vehemently Joab reproved David, for
this indiscreet management of himself in this critical juncture.
David never more needed the hearts of his subjects than now,
nor was ever more concerned to secure, his interest in their
affections; and therefore, whatever tendeth to disoblige them
now, was the most impolitic thing he could do, and the great-
est wrong imaginable to his friend that adhered to him. Joab
therefore censures him, v. 5–7. where he speaks a great deal
of reason, but not with the respect and deference which he
owed to his prince. Is it fit to say to a king, Thow art wicked 2
A plain case may be fairly preaded with those that are above
us, and they may be reproved for what they do armiss, but it
must not be done with rudeness and insolence.
David did indeed need to be roused and alarmed ; and Joab
thought it no time to dally with him: If superiors do that
which is foolish, they must neither think it strange, nor take
it ill, if their inferiors tell them of it, perhaps too bluntly. 1.
Joab magnifies the services of David’s soldiers; “This day
they have saved thy life, and therefore deserve to be taken no-
tice of, and have reason to resent it, if they be not.” It is im-
plied, that Absalom, whom he honoured with his tears,
sought his ruin, and the ruin of his family, while those, whom
by his tears he puts a slight upon, were such as preserved from
ruin him and all that was dear to him. Great mischiefs have
arisen to princes from their contempt of great merits. 2. He
aggravates the discouragement David had given them ; “Thou
hast shamed their faces, for while they have shown such a
value for thy life, thou hast shown no value for theirs, but
preferrest a spoiled wicked youth, a false traitor to his king
and country, whom we are happily rid of, before all thy wise
counsellors, brave commanders, and loyal subjects. What
can be more absurd than to love thine enemies and to hate thy
friends?” 3. He advises him to present himself immediately
at the head of his troops, to smile upon them, welcome them
home, congratulate their successes, and return them thanks
for their services. Even those that may be commanded, yet
expect to be thanked, when they do well, and ought to be.
4. He threatens him with another rebellion if he would not do
this, intimating that, rather than serve so ungrateful a prince,
he himself would head a revolt from him, and then, (so con-
fident is Joab of his own interest in the people,) “There will
not tarry with thee one man. If I go, they all go. T hou hast
now nothing to mourn for ; but if thou persist in thy murmurs,
I will bring upon thee” (as Josephus expresses it) “real and
more bitter sorrow.’
III. How prudently and mildly David took the reproof, and
counsel given him, v. 8. He shook off his grief, anointed his
head, and washed his face, that he might not appear unto men
to mourn, and then made his appearance in public in the gate,
which was as the guild-hall of the city. Hither the people
flocked to him, to congratulate his and their safety, and all was
well. Note, When we are convinced of a fault, we must
amend, though we are told of 1t by our inferiors, and indecent-
ly, or in heat and passion. 83;
Before CHRIST, 1023.
II. SAMUEL, XIX. • David's return over Jordan.
9 And all the people were at strife throughout all
the tribes of Israel, saying, The king saved us out
of the hand of our enemies, and he delivered us out
of the hand of the Philistines; and now he is fled
out of the land for Absalom. 10 And Absalom,
whom we anointed over us, is dead in battle. Now,
therefore, why speak ye not a word of bringing the
king back? 11 And king David sent to Zadok
and to Abiathar the priests, saying, Speak unto the
elders of Judah, saying, Why are ye the last to
bring the king hack to his house ? Seeing the speech
of all Israel is come to the king, even to his house.
12 Ye are my brethren, ye are my bones and my
flesh : wherefore then are ye the last to bring back
the king 2 13 And say ye to Amasa, Art thou not
of my bone, and of my flesh? God do so to me,
and more also, if thou be not captain of the host
before me continually in the room of Joab. 14 And
he bowed the heart of all the men of Judah, even
as the heart of one man; so that they sent this word
unto the king, Return thou, and all thy servants.
15 So the king returned, and came to Jordan.
And Judah came to Gilgal, to go to meet the king,
to conduct the king over Jordan.
It is strange that David did not, immediately upon the de-
feat and dispersion of Absalom's forces, march with all expe-
dition back to Jerusalem, to regain the possession of his capital
city, while the rebels were all in confusion, and before they
could rally again. What occasion was there to bring him back?
Could not he himself go back with the victorious army he had
with him in Gilead 2 He could, no doubt ; but, l. He would
come back as a prince, with the consent and unanimous ap-
probation of the people, and not as a conqueror forcing his
way: he would restore their liberties, and not take occasion to
seize them, or encroach upon them. 2. He would come back
in peace and safety, and be sure that he should meet with no
difficulty or opposition in his return ; and therefore would be
satisfied that the people were well affected to him before he
would stir. 3. He would come back in honour, and like him-
self; and therefore would come back, not at the head of his
forces, but in the arms of his subjects ; for the prince that has
wisdom and goodness enough to make himself his people’s
darling, without doubt looks greater, and makes a much better
figure, than the prince that has strength enough to make him-
self his people's terror.
It is resolved therefore that David must be brought back to
Jerusalem, his own city, and his own house there, with some
ceremony, and here we have that matter concerted.
I. The men of Israel (that is, the ten tribes) were the first
that talked of it, v. 9, 10. The people were at strife about it;
it was the great subject of discourse and dispute throughout all
the country. Some perhaps opposed it. “Let him either
come back himself, or stay where he is ;” others appeared
zealous for it, and reasoned as follows here, to further the de-
sign, l. That David had formerly helped them, had fought
their battles, subdued their enemies, and done them much
service, and therefore it was a shame that he should continue
banished from their country, who had been so great a bene- .
factor to it. Note, Good services done to the public, though
they may be forgotten for a while, yet will be remembered again
when men come to their right minds. 2. That Absalom had
now disappointed them. “We were foolishly sick of the
cedar, and chose the branch to reign over us; but we have had
enough of him, he is consumed, and we narrowly escaped be-
ing consumed with him: let us therefore return to our alle-
giance, and think of bringing the king back.” Perhaps this
was all the strife among them, not a dispute whether the king
should be brought back or no, (all agreed it was to be done,)
but whose fault it was, that it was not done; as is usual in
i. cases, every one justified himself, and blamed his neigh-
10Olúſ,
on the people, and one tribe upon another. Mutual excite-
ments to the doing of a good work are laudable, but not mutual
accusations for the not doing of it; for usually when public
services are neglected, all sides must share in the blame ; each
might do more than he does, in reformation of manners, heal-
ing of divisions, and the like.
. The men of Judah, by David’s contrivance, were the
first that did it. It is strange that they, being David’s own
tribe, were not so ſºard as the rest. David had intelligence
The people laid the fault on the elders, and the elders
of the good disposition of all the 1est toward him, but nothing
from Judah, though he had always been particularly careful of
them. But we do not always find the mostkindness in those from
whom we have most reason to expect it. Yet David would
not return till he knew the sense of his own tribe, (Judah was
i. lawgiver, Ps. lx. 7.) that his way home might be the more
Clea I’. .
1. He employs Zadok and Abiathar, the two chief priests,
to treat with the elders of Judah, and to excite them to give
the king an invitation back to his house, even to his house,
which was the glory of their tribe, v. 11, 12. No men more
proper to negociate this affair than the two priests, who were
firm to David’s interest, were prudent men, and had great in-
fluence with the people. Perhaps the men of Judah were
remiss and careless, and did it not, because nobody put them
on to do it, and then it was proper to stir them up to it. Many
will follow, who, in a good work, will not lead : it is a pity
that they should continue idle for want of being spoken to.
Or, perhaps, they were so sensible of the greatness of the pro-
vocation they had given to David, by joining with Absalom, that
they were afraid to bring him back, despairing of his favour;
he therefore warrants his agents to assure them of it, with this
reason, “Ye are my brethren, my bone and my flesh, and there-
fore I cannot be severe with you.” The Son of David has been
pleased to call us brethren, his bone and his flesh, which en-
courages us to hope that we shall find favour with him. Or,
perhaps, they were willing to see what the rest of the tribes
would do, before they stirred, with which they are here up-
braided; “The speech of all Israel is come to the king to
invite him back, and shall Judah be the last, that should have
been the first 2 Where is now the celebrated bravery of that
royal tribe Where its loyalty tº Note, We should be stirred
up to that which is great and good, by the examples both of
our ancestors and of our neighbours, and by the consideration
of our rank. Let not the first in dignity be last in duty.
2. He particularly courts into his interest Amasa, who had
been Absalom's general, but was his own nephew as well as
Joab, v. 13. He owns him for his kinsman, and promises him,
that, if he would appear for him now, he would make him cap-
tain-general of all his forces in the room of Joab, would not
only pardon him, (which, it may be, Amasa questioned,) but
prefer him. Sometimes there is nothing lost in purchasing the
friendship of one that has been an enemy. Amasa’s interest
might do David good service at this juncture. But if David
did wisely for himself in designating Amasa for this post, (Joab
being now grown intolerably haughty,) he did not do kindly
by Amasa in letting his design be known, for it occasioned his
death by Joab’s hand, ch. xx. 10.
3. The point was hereby gained. He bowed the heart of
the men of Judah to pass a vote, memine contradicente—unani-
mously, for the recall of the king, v. 14. God’s providence, by
the priests’ persuasions, and Amasa's interest, brought them
to this resolve. David stirred not till he received this invita-
tion, and then he came as far back as Jordan, at which river
they were to meet him, v. 15. Our Lord Jesus will rule in
those that invite him to the throne in their hearts, and not till
he is invited. He first bows the heart, and makes it willing
in the day of his power, and then rules in the midst of his ene-
mies, Ps. cx. 2, 3
16 And Shimei the son of Gera, a Benjamite,
which was of Bahurim, hasted, and came down with
the men of Judah to meet king David. 17 And
there were a thousand men of Benjamin with him,
and Ziba the servant of the house of Saul, and his
fifteen sons and his twenty servants with him; and
they went over Jordan before the king. 18 And
there went over a ferry-boat to carry over the king’s
household, and to do what he thought good. And
Shimei the son of Gera fell down before the king, as
he was come over Jordan; 19 And said unto the
king, Let not my lord impute iniquity unto me, nei-
ther do thou remember that which thy servant did
perversely the day that my lord the king went out
of Jerusalem, that the king should take it to his
heart. 20 For thy servant doth know that I have
sinned : therefore, behold, I am come the first this
day of all the house of Joseph, to go down to meet
my lord the king. 21 But Abishai the son of Ze-
ruiah answered and said, Shall not Shimei be put
to death for this, because he cursed the LORD's
BEFoEE CHRIST, 1023.
Mephibosheth meets David.
II. SAMUEL, XIX.
anointed 2 22 And David said, What have I to do
with you, ye sons of Zeruiah, that ye should this day
be adversaries unto me? Shall there any man be
put to death this day in Israel ? for do not I know
that I am this day king over Israel ? 23 Therefore
the king said unto Shimei, Thou shaft not die.
And the king Sware unto him.
Perhaps Jordan was never passed with so much solemnity,
nor with so many remarkable occurrences, as it was now,
since Israel passed it under Joshua. David, in his afflictive
flight, remembered God particularly from the land of Jordan,
Ps. Klil. 6. and now that land, more than any other, was
graced with the glories of his return. David’s soldiers fur-
nished themselves with accommodations for their passage over
this river, but, for his own family, a ferry-boat was sent on
purpose, v. 18. A fleet of boats, say some ; a bridge of boats
was made, say others; the best convenience they had to serve
him with. w
Two remarkable persons met him on the banks of Jordan,
who had abused him wretchedly when he was in his flight.
I. Ziba, who had abused him with his fair tongue, and, by
accusing his master, had obtained from the king a grant of his
estate, ch. xvi. 4. A greater abuse he could not have done
him, than, by imposing upon his credulity, to draw him in to
do a thing so unkind to the son of his friend Jonathan. He
comes now, with a retinue of sons and servants, to meet the
king, v.17. that he might obtain the king's favour, and so
‘come off the better, when Mephibosheth would shortly unde-
ceive him, and clear himself, v. 26.
II. Shimei, who had abused him with his fowl tongue, rail-
•ed at him, and cursed him, ch. xvi. 5. If T)avid had been
defeated, no doubt he would have continued to trample upon
him, and have gloried in what he had done ; but now that he
sees him coming home in triumph, and returning to his throne,
he thinks it his interest to make his peace with him. Those
who now slight and abuse the Son of David would be glad to
make their peace too, when he shall come in his glory; but it
will be too late. Shimei, to recommend himself to the king,
1. Came with good company, with the men of Judah, as one
in their interest. 2. He brought a regiment of the men of
Benjamin with him, a thousand, of which, perhaps, he was
chiliarch, or commander-in-chief, offering his own and their
service to the king ; or, perhaps, they were volunteers, whom
by his interest he had got together to meet the king, which
was the more obliging, because, of all the tribes of Israel,
there were none, except these and Judah, that appeared to
i. him this respect. 3. What he did, he hastened to do ; he
lost no time ; Agree with thine adversary quickly, while thou
art in the way.
Here is, (1.) The criminal's submission, v. 19, 20. He fell
down before the king, as a penitent, as a supplicant ; and, that
he might be..thought sincere, he did it publicly before all Da-
vid’s servants, and his friends the men of Judah, yea, and be-
'fore his own thousand. The offence was public, therefore the
submission ought to be so. He owns his crime, Thy servant
-doth know that I have sinned ; he aggravates it, I did perverse-
ly ; he begs the king's pardon, Let not the king impute iniquity
to thy servant, that is, deal with me as I deserve : he intimates,
that it was below the king’s great and generous mind to take
it to his heart ; and pleads his early return to his allegiance,
that he was the first of all the house of Joseph, (that is, of Is.
rael, who in the beginning of David’s reign had distinguished
themselves from Judah, by their adherence to Ish-bosheth,
ºch. ii. 10.) that came to meet the king. He came first, that,
§y his example of duty, the rest might be disposed, and, by
his experience of the king's clemency, the rest might be en-
contraged, to follow. !
(2.) A motion made for judgment against him, v. 21. Shall
quot Shimei be put to death for a traitor? Let him, of all men,
be made an example. Abishai moved it, who would have
ventured his life to have been his death, then when he was
cursing, ch. xvi. 9. David did not think fit to have it done
then, because his judicial power was cut short; but, now that
it was restored, why should not the law have its course 7
Abishai herein consulted what he supposed to be David’s
'feelings more than his true interest. Princes have need to
arm themselves against temptations to severity. -
(3.) His discharge by the king’s order, v. 22, 23. He re-
jected Abishai's motions with displeasure; What have I to do
with you, ye sons of 2eruiah 2 The less, we have to do with
those who are of an angry revengeful spirit, and who put us
upon doing what is harsh and rigorous, the better. He looks
*pon these prosecutors as adversaries to him, though they pre-
Vol. I.
5 o
tended friendship and zeal for his honour. Those who advise
us to what is wrong are really Satan’s adversaries to rus. [1..]
They were adversaries to his inclination, which was to cle-
mency. He knew that he was this day king in Israel, restored
to, and re-established in, his kingdom, and therefore his ho-
nour inclined him to forgive. It is the glory of kings to for-
give those that humble and surrender themselves : Satis est
prostrasse leoni—It suffices the lion, that he has iaid his victim
prostrate. . His joy inclined him to forgive : the pleasantness
of his spirit on this great occasion forbade the entrance of any
thing that was sour and peevish : joyful days should be for-
giving days. Yet this was not all; his experience of God’s
mercy in restoring him to his kingdom, his exclusion from
which he attributed to his sin, inclined him to show, mercy to
Shimei. They that are forgiven must forgive. David had se-
verely revenged the abuses done to his ambassadors by the
Ammonites, ch. xii. 31. but easily passes by the abuse done
to himself by an Israelite. That was an affront to Israel in
general, and touched the honour of his crown and kingdom ;
this was purely personal, and therefore (according to the
usual disposition of good men) he could the more easily for-
give it. [2] They were adversaries to his interest: . if he
should put Shimei to death, who cursed him, they would ex-
pect the same fate, who had taken up arms, and actually
levied war against him, which would drive them from him,
while he was endeavouring to draw them to him. Acts of
severity are seldom acts of policy : The throne is established by
mercy. Shimei, hereupon, has his pardon signed and sealed
with an oath ; yet bound, no doubt, to his good behaviour,
and liable to be prosecuted if he afterward misbehaved; and
thus he was reserved to be, in due time, as much a monument
of the justice of the government, as he was now of its clemen-
cy, and in both of its prudence.
24 And Mephibosheth the son of Saul came
down to meet the king, and had neither dressed his
feet, nor trimmed his beard, nor washed his clothes,
from the day the king departed until the day he
came again in peace. 25 And it came to pass,
when he was come to Jerusalem to meet the king,
that the king said unto him, Wherefore wentest
not thou with me, Mephibosheth 2 26 And he
answered, My lord, O king, my servant deceived
me : for thy servant said, I will saddle me an ass.
that I may ride thereon, and go to the king ; be-,
cause thy servant is lame. 27 And he hath slam-
dered thy servant unto my lord the king ; but my
lord the king is as an angel of God : do, therefore,
what is good in thine eyes. 28 For all of my fa-
ther's house were but dead men before my lord the
king: yet didst thou set thy servant among them
that did eat at thine own table. What right, there-
fore, have I yet to cry any more unto the king !
29 And the king said unto him, Why speakest
thou any more of thy matters ? I have said, Thou
and Ziba divide the land. 30 And Mephibosheth
said unto the king, Yea, let him take all, forasmuch
as my lord the king is come again in peace unto his
own house.
The day of David’s return was a day of bringing to remem-
brance, a day of account, in which what had past in his flight
was called over again ; among other things, after Shimei's,
comes Mephibosheth’s case, to be inquired into, and he him--
self brings it on. •
1. He went down in the crowd to meet the king, v. 24. and,
as a proof of the sincerity of his joy in the king's return, we
are here told what a true mourner he was for the king's ba-
nishment. During that melancholy time, when one of the
greatest glories of Israel was departed, Mephibosheth con-
tinued in a very melancholy state. He was never trimmed,
nor put on clean linen, but wholly neglected himself, as one
abandoned to grief for the king's affliction, and the kingdom’s
misery. In times of public calamity, we ought to abridge
ourselves of the delights of sense, in conformity to the season.
There are times when God calls to weeping and mourning,
and we must comply with the call. .
2. When the king came to Jerusalem, (since he could not
sooner have an opportunity,) he made his appearance before,
him, v, 25. And when the king asked him, why he, being one
of his family, had "stayed behind, and ºccompanied hira
T}EFoa I, CHRIST, 1023.
II. SAMUET , XIX. Barzillai's parting with Davči.
in his exile, he opened his case fully to the king. (1.) He
complains of Ziba, his servant, who should have been his
friend, but had been, two ways, his enemy ; for, first, he had
hindered him from going along with the king, by taking the
ass himself, which he was ordered to Inake ready for his
master, v. 26. basely taking advantage of his lameness, and
his inability to help himself; and, secondly, he had accused
him to David of a design to usurp the government, v. 27.
PHow much mischief is it in the power of a wicked servant to
do to the best master l (24) He gratefully acknowledges the
king's great kindness to himself, when he and all his father's
house lay at the king’s mercy, v. 28. When he might justly
have been dealt with as a rebel, he was treated as a friend, as
a child : Thou didst set thy servant among them that did eat at
thine own table. This shows that Ziba’s suggestion was im-
probable : for could Mephibosheth be so foolish as to aim
higher, when he lived so easily, so happily, as he did 3 And
could he be so very disingenuous as to design any harm to
David, of whose great kindness to him he was thus sensible 7
(3.) He refers himself to the king’s pleasure, Do what is good
in thine eyes with me and my estate ; depending on the king’s
wisdom, and his ability to discern between truth and false-
hood. My lord the king is as an angel of God; and disclaiming
all pretensions of his own merit; “So much kindness I have
received above what I deserved, and what right have I to cry
any more wrºto the king 2 Why should I trouble the king with
my complaints, who have already been so troublesome to him?
Why should I think any thing hard that is put upon me, who
have hitherto been so kindly treated 7” We are all as dead
men before God; yet he has not only spared us, but taken us to
sit at his table. How little reason then have we to complain
of any trouble we are in ; and how much reason to take all
well that God does.
3. David hereupon recalls the sequestration of Mephibo-
sheth’s estate ; being deceived in his grant, he revokes it, and
Confirms his former settlement of it, I have said, Thou and
2iba divide the land, v. 20. that is, “Letit be as I first ordered
it, (ch. ix. 10.) the property shall still be vested in thee, but
Ziba shall have the occupancy, he shall till the land, paying
thee a rent. Thus Mephibosheth is where he was, no harm is
done, only Ziba goes away unpunished for his false and mali-
cious information against his master; David either feared him
too much, or loved him too well, to do justice upon him ac-
cording to that law, Deut. xix. 18, 19. and he was now in the
humour of forgiving, and resolved to make every body easy.
. 5. Mephibosheth drowns all his cares about his estate in his
joy for the king’s return, v. 30. “ Yea, let him take all, the
presence and favour of the king shall be to me instead of all.”
A good man can contentedly bear his own private losses and
disappointments, while he sees Israel in peace, and the throne
of the Son of David exalted and established. Ziba, take all,
so that TXavid may be in peace.
31 And Barzillai the Gileadite came down from
Rogelim, and went over Jordan with the king, to
conduct him over Jordan. 32 Now Barzillai was a
very aged man, even fourscore years old : and he
had provided the king of sustenance while he lay at
Mahanaim ; for he was a very great man. 33 And
the king said unto Barzillai, Come thou over with
me, and I will feed thee with me in Jerusalem. 34
And Barzillai said unto the king, How long have I
to live, that I should go up with the king unto Je-
rusalem : 35 I am this day fourscore years old; and
can I discern between good and evil 2 can thy ser–
Want taste what I eat or what I drink 2 can I hear
any more the voice of singing men and singing-
women 2 wherefore then should thy servant be yet a
burden unto my lord the king 2 36 Thy servant will
go a little way over Jordan with the king: and why
should the king recompense it me with such a re-
Ward 37 Let thy servant, I pray thee, turn back
again, that I may die in mine own city, and be
buried by the grave of my father and of my mother:
but, behold, thy servant Chimham, let him go over
with my lord the king; and do to him what shall
Seem good unto thee. 38 And the king answered,
("himham shall go over with me, and I will do to
him that which shall seem good unto thee: and
whatsoever thou shalt require of me, that will I do
for thee. 39 And all the people went over Jordan,
And when the king was come over, the king kissed
Barzillai, and blessed him ; and he returned unto his,
own place. - - -
David had already graced the triumphs of his restoration.
with the generous remission of the injuries that had been
done him ; we have him here gracing them with the no less
generous reward of the kindnesses that had been shown him.
Barzillai, the Gileadite, who had a noble seat at Rogelim,
not far from Mahanaim, was the man who, of all the nobility
and gentry of that country, had been most kind to David in.
his distress. If Absalom had prevailed, it is likely he might,
º: suffered for it ; but now he and his shall be no losers
lt.
'Here is, I. Barzillai's great respect to David, not only as a
good man, but as his rightful sovereign. He provided him with
much sustenance, for himself and his family, while he lay at
Mahanaim, v. 32. God had given him a large estate, for he
was a very great man, and, it seems, he had a large heart to
do good with it: what else but that is a large estate good for 7
To reduced greatness, generosity obliges us, and to oppressed
goodness, piety obliges us, to be, in a particular manner, kind
to the utmost of our power. Barzillai, to show that he was
not weary of David, though he was so great a charge to him,
attended him to Jordan, and went over with him, v. 31. . Let
subjects learn hence, to render tribute to whom tribute is due
and honour to whom honour, Rom. xiii. 7.
II. The kind invitation David gave him to court, v. 33.
Come thou over with me. He invited him, l. That he might
have the pleasure of his company, and the benefit of his coun-
sel ; for we may suppose that he was very wise and good, as
well as very rich, else he had not been called here a very,
great man ; for it is what a man is, more than what he has,
that bespeaks him truly great. 2. That he might have an op-
portunity of returning his kindness; “I will feed thee with me,
thou shalt fare assumptuously as I fare, and this, at Jerusa-
lem, the royal and holy city.” TXavid did not take Barzillai's
kindness to him as a debt, (he was none of those arbitrary
princes, who think that whatever their subjects have is theirs:
when they please,) but accepted it and rewarded it as a favour.
We must always study to be grateful to our friends, especially
to those who have helped us in distress.
III. Barzillai's reply to this invitation, wherein,
1. He admires the king's generosity in making him this offer,
lessening his service, and magnifying the king's return for it,
Why should the king recompense it with such a reward 2 v. 36.
Will the master thank that servant who only does what was.
his duty to do He thought he had done himself honour
enough, in doing the king any service. Thus when the saints
shall be called to inherit the kingdom, in consideration of
what they have done for Christ in this world, they will be
amazed at the disproportion between the service and the re-
compense, Matt. xxv. 37. Lord, when saw we thee hungry,
and fed thee ?
2. He declines accepting the invitation, begs his majesty's
pardon for refusing so generous an offer : he should think
himself very happy in being near the king, but, (1.) He is.
old, and unfit to remove at all, especially to court: old, and,
unfit for the business of the court; “Why should I go up with:
the king to Jerusalem ż I can do him no service there, in the
council, the camp, the treasury, or the courts of justice;.
for how long have I to live? v. 34. Shall I think of going into
business, now that I am going out of the world 2’’ Old, and
unfit for the diversions of the court, which will be ill bestowed,
and even thrown away, upon one that can relish them so lit-
tle, v. 35. As it was in Moses's time, so it was in Barzillai's,
and it is not worse now, that if men be so strong that they come.
to fourscore years, their strength then is labour and sorrow, Ps.
xc. 10. These were then, and are still, years of which men
say they have no pleasure in them, Eccl. xii. 1. Dainties are:
insipid, when desire fails; and songs to the aged are kittle.
better than those sung to a heavy heart; how should they
choose, when the daughters of music are brought low 2 Let
those that are old, learn of Barzillai to be dead to the delights.
of sense; let grace second nature, and make a virtue of the
necessity. Nay, Barzillai, being old, thinks he shall be a
burthen to the king, rather than any credit to him ; and a good
man would not go any where to be burthensome, or, if he
must be so, will rather be so to his own house than to another's.
(2.) He is dying, and must begin to think of his long journey,
his removal out of the world, v. 37. It is good for us all, but
it especially becomes old people, to think and speak much of
dying. “Talk of going to court P’ says Barzillai; “let me.
go home and die in my own city, the place of my father’s sea.
834
BEFORE CHRIST, 1023.
II. SAMUEL, XX, Q#ence of the people of Israel.
—=º
pulchre; let me die by the grave of my father, that my bones
may be quietly carried to the place of their rest. The grave
is ready for me, let me go and get ready for it, go and die in
my nest.” r
3. He desires the king to be kind to his son Chimham, Let
him go over with my lord the king, and have preference at court;
what favour is done to him, Barzillai will take as done to him-
self. They that are old must not grudge young people those
delights which they themselves are past the enjoyment of,
nor oblige them to retire as they do. Barzillai will go back
himself, but he will not make Chimham go back with him ;
though he could ill spare Chimham, yet, thinking it would
gratify and improve him, he is willing to do it.
IV. David’s farewell to Barzillai. 1. He sends him back
into his country with a kiss and a blessing, v. 50. signifying,
that, in gratitude for his kindnesses, he would love him and
pray for him ; and with a promise, that, whatever request he
should at any time make to him, he would be ready to oblige
him, v. 38. Whatsoever thou shalt think of, when thou comest
home, to ask of me, that will I do for thee. What is the chief
excellency of power, but this, that it gives men a capacity of
doing the more good? 2. He takes Chimham forward with
him, and ieaves it to Barzillai to choose him his preferment;
I will do to him what shall seem good wnto thee, v. 38. And,
it should seem, Barzillai, who had experienced the innocency
and safety of retirement, begged a country seat for him near
Jerusalem, but not in it; for, long after, we read of a place
near Beth-lehem, David’s city, which is called, The habitation
of Chimham, allotted him, probably, not out of the crown-
lands, or the forfeited estates, but David’s paternal estate.
40 Then the king went on to Gilgal, and Chim-
ham went on with him : and all the people of Judah
conducted the king, and also half the people of
Israel. 41 And, behold, all the men of Israel came
to the king, and said unto the king, Why have our
brethren, the men of Judah, stolen thee away, and
have brought the king and his household, and all
David’s men with him over Jordan 2 42 And all
the men of Judah answered the men of Israel, Be-
cause the king is near of kin to us: wherefore then
be ye angry for this matter 2 have we eaten at all of
the king’s cost 2 or hath he given us any gift : 43
And the men of Israel answered the men of Judah,
and said, We have ten parts in the king, and we
have also more right in David than ye: why then
did ye despise us, that our advice should not be first
had in bringing back our king 2 And the words of
the men of Judah were fiercer than the words of the
men of Israel. 3, *
David came over Jordan, attended and assisted by the men
of Judah ; when he was advanced as far as Gilgal, the first
stage on this side Jordan, half the people of Israel, that is, of
their elders and great men, were come to wait upon him, to
kiss his hand, and congratulate him on his return, but found
they came too late to witness the solemnity of his first en-
trance. This put them out of humour, and occasioned a quar-
rel between them and the men of Judah, which was a damp
to the joy of the day, and the beginning of further mischief.
Here is, 1. The complaint which the men of Israel brought
to the king against the men of Judah, v. 41. that they had
performed the ceremony of bringing the king over Jordan, and
not given them notice, that they might have come to join in
it. This reflected upon them, as if they were not so well
affected to the king and his restoration as the men of Judah
were, whereas the king himself knew that they had spoken of
it, before the men of Judah thought of it, v. 11. It seemed
likewise as if they intended to monopolize the king's favours
When he was come back, and to be looked upon as his only
friends. See what mischief comes from pride and jealousy.
2. The excuse which the men of Judah made for themselves,
Q: 42. (1.) They plead relation to the king ; “ He is near of
kin to us, and therefore, in a matter of mere ceremony, as this
was, we may claim precedency. It was into our country that
he was to be brought, and therefore who so fit as we to bring
him 3” (2.) They deny the insinuated charge of self-seeking
in what they had done. “Have we eaten at all of the king’s
cost 2 No, we have all borne our own charges. Hath he
given us any gift 2 No, we have no design to engross the ad-
Vantages of his return, you are come time enough to share in
them.” Too many that attend princes do it only for what
they can get.
3. The men of Israel’s vindication of their charge, v. 43.
They pleaded, “We have ten parts in the king,” (Judah hav-
ing Simeon only, whose lot lay within his, to join with him,)
“and therefore it is a slight upon us that our advice was not
asked about bringing back the king.” See how uncertain the
multitude is ; they were lately striving against the king, to
drive him out; now they are striving about him which shall
honour him most ; a good man and a good cause will thus re-
cover their credit and interest, though, for a time, they may
seem to have lost them. See what is commonly the origin of
strife ; nothing so much as impatience of contempt, or the
least seeming slight. The men of Judah had done better if
they had taken their brethren's advice and assistance; but,
since they did not, why should the men of Israel lay it so
much to heart 2 If a good work be done, and well done, let
us not be displeased, nor the work disparaged, though we had
no hand in it. f
Lastly, The scripture takes notice, by way of blame, which
of the contending parties managed the cause with most pas-
sion : The words of the men of Judah were fiercer than those of
the men of Israel. Though we have right and reason on our
side, if we speak it with fierceness, God takes notice of it, and
is much displeased with it.
H.A.P. XX.
How do the clouds return after the rain / No sooner is one of David's
troubles over than another arises, as it were, out of the ashes of the for-
mer, wherein the threatening is fulfilled, that the supord should never de.
part from his house. J. Before he reaches Jerusalem, a new rebellion is
raised by Sheba, v. 1, 2. II. His first work, when he comes to Jerusa-
lem, is to condemn his concubines to perpetual imprisonment, v. 3. ... III.
Amasa, whom he intrusts to raise an army against Sheba, is too slow in
his motions, which puts him into a fright, v. 4–6. IP. One of his
generals barbarously murders the other, when they were taking the field,
w. 7–13. V. Sheba is at length shut up in the city of Abel, (v. 14, 15.)
but the citizens delivered him up to Joab, and so his rebellion was crushed,
v. 16–22. This chapter concludes with a short account of David's
great officers, v. 22–26.
1 ND there happened to be there a man of Be-
lial, whose name was Sheba, the son of
Bichri, a Benjamite ; and he blew a trumpet, and
said, 'We have no part in David, neither have we in-
heritance in the son of Jesse: every man to his tents,
O Israel. 2 So every man of Israel went up from
after David, and followed Sheba the son of Bichri:
but the men of Judah clave unto their king, from
Jordan even to Jerusalem. 3 And David came to
his house at Jerusalem ; and the king took the ten
women his concubines, whom he had left to keep
the house, and put them in ward, and fed them, but
went not in unto them : so they were shut up unto
the day of their death, living in widowhood.
David, in the midst of his triumphs, has here the affliction
to see his kingdom disturbed, and his family disgraced.
I. His subjects revolting from him at the instigation of a man
of Belial, whom they followed when they forsook the man
after God's own heart. Observe, 1. That this happened imme-
diately upon the crushing of Absalom's rebellion. We must
not think it strange, while we are in this world, if the end of
one trouble be the beginning of another : deep sometimes calls
unto deep. 2. That the people were now just returning to
their allegiance, when, of a sudden, they flew off from it.
When a reconciliation is newly made, it ought to be handled
with great tenderness and caution, lest the peace break again
before it be settled. A broken bone when it is set, must have
time to knit. 3. That the ringleader of this rebellion was
Sheba, a Benjamite by birth, v. 1. who had his habitation in
mount Ephraim, v. 21. Shimei and he were both of Saul’s
tribe, and both retained the ancient grudge of that house.
Against the kingdom of the Messiah there is an hereditary
enmity in the serpent’s seed, and a succession of attempts to
overthrow it, Ps. ii. 1, 2; but He that sits in heaven laughs at
them all. 4. That the occasion of it was that foolish quarrel,
which we read of in the close of the foregoing chapter, between
the elders of Israel and the elders of Judah, about bringing the
king back. It was a point of honour that was disputed be-
tween them, which had most interest in David ; “We are
more numerous,” say the elders of Israel; “We are near akin
to him,” say the elders of Judah. Now, one would think
David very safe and happy, when his subjects are striving
which shall love him best, and be most forward to show him
respect; yet even that strife proves the occasion of a rebellion.
The men of Israel complained to David of the slight which
the men of Judah had put upon them : if he had now counte-
nanced their complaint, commended th.gºal, and returned
BEFoRE CHRIST, 1023.
Joab slays Amasa.
H. SAMUEL, XX.
them thanks for it, he might have confirmed them in his in-
terest; but he seemed partial to his own tribe ; their words
prevailed above the words of the men of Israel, as some read the
last words of the foregoing chapter. David inclined to justify
them, which, when the men of Israel perceived, they flew off
with indignation ; “ If the king will suffer himself to be en-
grossed by the men of Judah, let him and them make the best
of one another, and we will set up one for ourselves. We
thought we had had ten parts in David, but that will not be al-
lowed us ; the men of Judah tell us, in effect, we have no part in
him, and therefore we will have none, nor will we attend him
any further in his return to Jerusalem, nor own him for our
king.” This Sheba proclaimed, v. 1. who, probably, was a
man of note, and had been active in Absalom's rebellion; the
disgusted Israelites took the hint, and went wy, from after Da-
vid to follow Sheba, v. 2. that is, the generality of them did so,
only the men of Judah adhered to him.
Learn hence, (1.) That it is as impolitic for princes to be
partial in their attentions to their subjects, as it is for parents
to be so to their children ; both should carry it with an even
hand. (2.) Those know not what they do that make light of
the affections of their inferiors, by not countenancing and ac-
cepting them. Their hatred may be feared whose love is de-
spised. , (3.) The beginning of strife is as the letting forth of
water ; it is therefore wisdom to leave it off before it be meddled
with, Prov. xvii. 14. How great a matter doth a little of this
fire kindle ! (4.) The perverting of words is the subverting of
peace ; and much mischief is made by forcing invidious con-
structions upon what is said and written, drawing conse-
Quences that were never intended. The men of Judah said,
The king is near of kin to us, by which, say the men of Israel,
you mean, We have no part in him ; whereas they meant no
Such thing. (5.) People are wery apt to run into extremes.
We have ten parts in David, said they ; and almost in the next
breath, We have no part in him. To-day, Hosanna ; to-mor-
row, Crucify.
II. His concubines shut up and imprisoned for life, and he
himself under a necessity of doing it, because they had been
defiled by Absalom, v. 3. David had multiplied wives, con-
trary to the law, and they proved a grief and shame to him.
Those whom he had sinfully taken pleasure in, he was now,
1. Óbliged, in duty, to put away, they being rendered unclean
to him, by the vile uncleanness his son had committed with
them. They whom he had loved must now be loathed. 2.
Qbliged, in prudence, to shut them up in privacy, not to be
seen abroad for shame, lest the sight of them should give oc-
casion to people to speak of what Absalom had done to them,
which ought not to be so much as named, 1 Cor. v. 1. That
that villany might be buried in oblivion, they must be buried
in obscurity. 3. Obliged, in justice, to shut up in prison, to
punish them for their easy submission to Absalom's lust, de-
spairing perhaps of David’s return, and giving him up forgone.
Let none expect to do ill, and fare well.
4 Then said the king to Amasa, Assemble me
the men of Judah within three days, and be thou
here present. 5 So Amasa went to assemble the
nem of Judah; but he tarried longer than the set
time which he had appointed him. 6 And David
Said to Abishai, Now shall Sheba the son of Bichri
do us more harm than did Absalom : take thou
thy lord’s servants, and pursue after him, lest he
get him fenced cities, and escape us. "7 And there
went out after him, Joab’s men, and the Cherethites,
and the Pelethites, and all the mighty men: and
they went out of Jerusalem, fo pursue after Sheba
the son of Bichri. 8 When they were at the great
Stone which is in Gibeon, Amasa went before them.
And Joab’s garment that he had put on was girded
unto him, and upon it a girdle with a sword fastened
upon his loins in the sheath thereof; and as he went
forth it fell out. 9 And Joab said to Amasa, Art
thou in health, my brother? And Joab took Amasa
by the beard with the right hand to kiss him. 10
&But Amasa took no heed to the sword that was in
Joa'b's hand: so he smote him there with in the fifth
*ib, and shed out his bowels to the ground, and
struck him not again; and he died. So Joab and
Abishai his brother pursued after Sheba the son of
*Bichri. 11 And one of Joab’s men stood by him,
and said, He that favoureth Joab, and he that is for
David, let him go after Joab. 12 And Amasa
wallowed in blood in the midst of the highway.
And when the man saw that all the people stood
still, he removed Amasa out of the highway into
the field, and cast a cloth upon him, when he saw
that every one that came by him stood still. 13
When he was removed out of the highway, all the
people went on after Joab, to pursue after Sheba
the son of Bichri.
We have here Amasa’s fall, just as he began to rise. He
was nephew to David, ch. xvii. 25. had been Absalom's
general, and commander-in-chief of his rebellious army. But,
that being routed, he came over into David’s interest, upon a
promise that he should be general of his forces, instead of Joab.
Sheba's rebellion gives David an occasion to make good that
promise sooner than he could wish, but Joab's envy and emu-
lation made it injurious both to him and David.
I. Amasa has a commission to Iaise forces for the Suppress-
ing of Sheba's rebellion, and is ordered to do it with all pos-
sible expedition, v. 4. It seems, the men of Judah, though
forward to attend the king's triumphs, were backward enough
to fight his battles; else, when they were all in a body, attend-
ing him to Jerusalem, they might immediately have pursued
Sheba, and have crushed that cocatrice in the egg ; but most
love a loyalty, as well as a religion, that is cheap and easy.
Many boast of their being akin to Christ that yet are very loth
to venture for him. Amasa is sent to assemble the men of
Judah within three days; but he finds them so backward and
unready, that he cannot do it within the time appointed, v. 5.
though the promotion of Amasa, who had been their genera
under Absalom, was very agreeable, and a proof of the cle-
mency of David’s government.
II. Upon Amasa's delay, Abishai, the brother of Joab, Is
ordered to take the guards and standing forces, and with them.
to pursue Sheba, v. 6, 7. for nothing could be of more danger-
ous consequence than to give him time. T)avid gives these
orders to Abishai, because he resolves to mortify Joab, and
degrade him, not so much, I doubt, for the blood of Abner,
which he shed basely, as for the blood of Absalom, which he
had shed justly and honourably. “Now,” (says Bishop Hall,)
“Joab smarteth for a loyal disobedience. Tſow slippery are
the stations of earthly honours, and subject to eontinual muta-
bility Happy are they who are in favour with Him in whom
there is no shadow of change.” Joab, without orders, though
in disgrace, goes along with his brother, knowing he might be
Serviceable to the public, or, perhaps, now meditating the
removal of his rival.
III. Joab, near Gibeon, meets with Amasa, and barbarously
murders him, v. 8–10. It should seem the great stone in
Gibeon was the place appointed for the general rendezvous:
there the rivals met ; and Amasa, relying upon his commis-
sion, went before, as general, both of the new-raised forces
which he had got together, and of the veteran troops which
Abishai had brought in ; but Joab there took an opportunity
to kill him with his own hand; and, l. He did it subtilly,
and with contrivance, and not upon a sudden provocation.
He girds his coat about him, that that might not hang in his
way, and girds his belt upon his coat, that his sword ºnight be
the readier to him ; he puts his sword in a sheath too big for
it, that, whenever he pleased, it might, upon a little shake,
fall out, as if it fell by accident, and so he might take it into
his hand, unsuspected, as if he were going to return it into
the scabbard, when he designed to sheath it in the bowels of
Amasa. The more there is of plot in a sin, the worse it is.
2. He did it treacherously, and under pretence of friendship,
that Amasa might not be upon his guard. He called him bro-
ther, for they were own cousins; inquired of his welfare, Art
thow in health 7 and took him by the beard, as one he was free
with, to kiss him, while with the drawn sword in his other hand
he was aiming at his heart. Was this done like a gentleman,
like a soldier, like a general 3 No, but like a villain, like a
base coward. Just thus he slew Abner, and went unpunished
for it, which encouraged him to do the like again. 3. He did
it impudently, not in a corner, but at the head of his troops,
and in their sight, as one that was neither ashamed nor afraid
to do it, that was so hardened in blood and murders, that he
could neither blush nor tremble. 4. He did it at one blow,
gave the fatal push with a good will, as we say, so that he
needed not strike him again ; with Such a strong and steady
hand he gave this one stroke, that it was fatal. 5. He did it
in contempt and defiance of David, and the commission he
had given to Amasa for that commission was the only ground
- 836
BEFORE CHRIST, 1021.
Sheba slain.
II. SAMUEL, XX.
of his quarrel with him, so that David was struck at through
the side of Amasa ; and was, in effect, told to his face, that
Joab would be general, in spite of him. 6. He did it very
unseasonably, when they were going against a common enemy,
and were concerned to be unanimous. This ill-timed quarrel
might have scattered their forces, or engaged them one against
another, and so have made them all an easy prey to Sheba.
So contentedly could Joab sacrifice the interest both of king
and kingdom to his personal revenge.
IV. Joab immediately resumes his general’s place, and
takes care to lead the army on in pursuit of Sheba, that, if
possible, he might prevent any prejudice to the common cause
by what he had done. 1. He leaves one of his men to make
proclamation to the forces that were coming up, that they were
still engaged in David’s cause, but under Joab’s command,
v. 11. He knew what an interest he had in the soldiery, and
how many favoured him, rather than Amasa, that had been a
traitor, was now a turn-coat, and had never been successful ;
on this he boldly relied, and called them all to follow him.
What man of Judah would not be for his old king, and his old
general 3 But one would wonder with what face a murderer
could pursue a traitor ; and how, under such a heavy load of
guilt, he had courage to enter upon danger: his conscience
was seated with a hot iron. 2. Care is taken to remove the
dead body out of the way, because at that they made a stand,
(as ch. ii. 23.) and to cover it with a cloth, v. 12, 13. Wicked
men think theimselves safe in their wickedness, if they can but
conceal it from the eye of the world : if it be hidden, it is with
them as if it never were done. But the covering of blood with
a cloth cannot stop its cry in God’s ear for vengeance, or make
it the less loud. However, since this was no time to arraign
Joab for what he had done, and the common safety called for
expedition, it was prudent to remove that which retarded the
march of the army ; and then they all went on after Joab,
while David, who, no doubt, had notice soon brought him of
this tragedy, could not but reflect upon it with regret, that he
had not formerly done justice upon Joab for the death of Ab-
ner, and that he now had exposed Amasa by preferring him.
And, perhaps, his conscience reminded him of his employing
Joab in the murder of Uriah, which had helped to harden him
in cruelty.
14 And he went through all the tribes of Israel
unto Abel, and to Beth-maachah, and all the
Berites ; and they were gathered together, and
went also after him. 15 And they came and be-
sieged him in Abel of Beth-maachah, and they cast
up a bank against the city, and it stood in the
trench : and all the people that were with Joab
battered the wall, to throw it down. 16 Then cried
a wise woman out of the city, Hear, hear; say, I
pray you, unto Joab, Come near hither, that I
may Speak with thee. 17 And when he was come
near unto her, the woman said, Art thou Joab 2
And he auswered, I am he. Then, she said unto
him, Hear the words of thine handmaid. And he
answered, I do hear. 18. Then she spake, saying,
They were wont to speak in old time, saying, They
shall surely ask counsel at Abel : and so they ended
the matter. 19 I am one of them that are peaceable
and faithful in Israel : thou seekest to destroy a
city and a mother in Israel : why wilt thou swallow
up the inheritance of the Lord 2 20 And Joab an-
Swered and said, Far be it, far be it from me, that I
should swallow up or destroy. 21. The matter is
not so : but a man of mount Ephraim, Sheba the
son of Bichri by name, hath lifted up his hand
against the king, even against David : deliver him.
* And the
Woman Said unto Joab, Behold, his head shall be:
only, and I will depart from the city.
thrown to thee over the waii. 22 Then the woman
went unto all the people in her wisdom ; and they
cut off the head of Sheba the son of Bichri, and |
cast it out to Joab. And he blew a trumpet, and |
they retired from the city, every man to his tent.
And Joab returned to Jerusalem unto the king.
We have here the conclusion of Sheba's attempt.
I. The rebel, when he had rambled over all the tribes of Is-
raei, and found them not so willing, upon second thoughts, to
follow him, as they had been, upon a sudden provocation, to
desert David, (having only picked up a few like himself, that
sided with him,) entered Abel Beth-maachah, a strong city in
the north, in the lot of Naphtali, where we find it placed,
2 Kings xv. 29. Here he took shelter, whether by force or with
consent does not appear, but his adherents were mostly Berites
of Beeroth in Benjamin, v. 14. One bad man will find and
make more.
II. Joab drew up all his force against the city, besieged it,
battered the wall, and made ready for a general storm, v. I5.
Justly is that place attacked with all this fury, which dares
harbour a traitor ; nor will that heart fare better which in-
dulges those rebellious lusts that will not have Christ to reign
over them. *
III. A discreet good woman of the city ef Abel brings this
Inatter, by her prudent management, to a good issue, so as to
satisfy Joab, and yet save the city. Here is, -
1. Her treaty with Joab, and her capitulation with him, by
which he is engaged to raise the siege, upon condition that
Sheba be delivered up. It seems, none of all the men of Abel,
none of the elders or magistrates, offered to treat with Joab,
no, not when they were reduced to the last extremity; either
they were stupid, and unconcerned for the public safety, or
they stood in awe of Sheba, or they despaired of gaining any
good terms with Joab, or they had not wit enough to manage
the treaty. But this one woman with her wisdom saved the
city. Souls know no difference of sexes; though the man be
the head, it does not therefore follow that he has the mono-
poly of the brains, and therefore he ought not, by any salique
law, to have the monopoly of the crown; many a masculine
heart, and more than masculine, has been found in a female
breast : nor is the treasure of wisdom the Iess valuable for
being lodged in the weaker vessel.
In the treaty between this nameless heroine and Joab,
(1.) She gains his audience and attention, v. 16, 17. We
may suppose it was the first time he had ever treated with a
woman in martial affairs. -
(2.) She reasons with him on behalf of her city, and very
ingeniously. [1..] That it was a city famous for wisdom, v.
18. as we translate it ; she pieads that this city had been long
in such reputation for prudent knowing men, that it was the
common referee of the country, and all agreed to abide by the
award of its elders. Their sentence was an oracle ; let them
be consulted and the matter is ended, all sides will acquiesce.
Now, shall such a city as this be laid in ashes, and never
treated with ? ... [2.] That the inhabitants were generally
peaceable and faithful in Israel, v. 19. She could speak, not
for herself only, but for all those whose cause she pleaded,
that they were not of turbulent and seditious spirits, but of
known fidelity to their prince, and peaceableness with their
fellow-subjects; neither seditious, nor litigious. [3.] That
it was a mother in Israel, a guide and nurse to the towns and
country about ; and that it was a part of the inheritance of the
Lord, a city of Israelites, not of heathem : and the destruction
of it would lessen and weaken that nation which God had
chosen for his heritage. [4] That they expected him to offer
them peace, before he made an attack upon them, according
to that known law of war, Deut. xx. 10. So the margin reads,
v. 18. They plainly spake in the beginning, (of the siege,) say-
ing, Surely they will ask of Abel ; that is, “The besiegers will
demand the traitor, and will ask us to surrender him ; and, if
they do, we will soon come to an agreement, and so end the
matter.” Thus she tacitly upbraids Joab for not offering
them peace, but hopes it is not too late to beg it. -
(3.) Joab and Abel’s advocate soon agree, that. Sheba's
head shall be the ransom of the city. Joab, though, in a
personal quarrel, he had lately swallowed up and destroyed
Amasa, yet, when he acts as a general, will by no means bear
the imputation, “Far be it from me that I show.ld delight to
swallow wo or destroy, or design it, but when it is necessary
for the public safety, v. 20. The matter is not so, our quar-
rel is not with your city, we would hazard our lives for its
protection ; our quarrel is only with the traitor that is har-
boured among you ; deliver him up, and we have done.” A
great deal of mischief would be prevented, if contending par-
ties would but understand one another. The city obstinately
holds out, believing Joab aims at its ruin ; Joab furiously at-
tacks it, believing the citizens all confederates with Sheba ;
whereas both were mistaken ; let both sides be undeceived,
and the matter is soon accommodated. The single condition
of peace, is the surrender of the traitor; it is so in God’s
dealing with the soul, when it is besieged by conviction and
distress; sin is the traitor; the beloved lust is the rebel : port
with that, cast away the transgressions, and all shall be well
No peace on any other terms. Our wºman immediately
37
BEFoRE CHRIST, 1021.
II. SAMUEL, XXI. The seven sons of Saul hanged."
agrees to the proposal : Behold, his head shall be thrown to thee
presently.
2. Her treaty with the citizens. She went to them in her
wisdom, (and perhaps she had as much need of it in dealing
with them, as in dealing with Joab,) and persuaded them to
cut off Sheba's head, probably by some public order of their
government, and it was thrown over the wall to Joab. He
knew the traitor's face, and therefore looked no further, in-
tending not that any of his adherents should suffer. The pub-
lic safety was secured, and he felt no wish to gratify the public
revenge. Joab hereupon raised the siege, and marched back
to Jerusalem, with the trophies rather of peace than victory.
23 Now Joab was over all the host of Israel; and
Benaiah the son of Jehoiada was over the Chere-
thites, and over the Pelethites; 24 And Adoram
was over the tribute; and Jehoshaphat the son of
Ahilud was recorder; 25 And Sheva was scribe :
and Zadok and Abiathar were the priests: 26 And
Ira also, the Jairite, was a chief ruler about David.
Here is an account of the state of David’s court, after his
restoration. Joab was continued general, being too great to
be displaced ; Benaiah, as before, captain of the guards. Here
is one new office erected which we had not, ch. viii. 16. that of
treasurer, or one over the tribute, for it was not till toward the
latter end of his time, that he began to raise taxes. Adoram
was long in this office, but it cost him his life at last, 1 Kings
xii. 18.
CHAP. XXI.
The date of the events of this chapter is uncertain. J incline to think that
they happened, as they are here placed, after Absalom's and Sheba's re-
bellion, and toward the latter end of JDavid's reign. That the battles
with the Philistines, mentioned here, were long after the Philistines were
subdued, appears by comparing 1 Chron. xviii. 20. with ch. xx. 4. The
numbering of the people was just before the firing of the place of the temple,
as appears, 1 Chron. xxii. 1. and that was toward the close of David's
life; and, it should seem, the people were numbered just before the three
wears' famine for the Gibeonites, for that which is threatened as three
3years' famine, I Chron. xxi. 12. is called seven years. 2 Sam. xxiv. 12,
13. Three more, with the year current, added to those three. We have
here, I. The Gibeonites avenged, 1. By a famine in the land, v. I 2.
By the putting of seven of Saul's posterity to death, v. 2–9, care, how-
ever, taken of their dead bodies, and of the bones of Saul, v. 10–14.
II. The giants of the Philistines slain in several battles, v. 15–22.
I HEN there was a famine in the days of Da-
vid three years, year after year; and David
inquired of the LORD. And the Lo RD answered, It
is for Saul, and for his bloody house, because he
slew the Gibeonites. 2 And the king called the
Gibeonites, and said unto them ; (now the Gibeon-
ites were not of the children of Israel, but of the
remnant of the Amorites; and the children of Israel
had sworn unto them ; and Saul sought to slay
them in his zeal to the children of Israel and Ju-
dah ;) 3 Wherefore David said unto the Gibeon-
ites, What shall I do for you? and where with shall
I make the atonement, that ye may bless the in-
heritance of the Lo RD 2 4 And the Gibeonites said
unto him, We will have no silver nor gold of Saul, nor
of his house ; neither for us shalt thou kill any man
in Israel. And he said, What ye shall say, that
will I do for you. 5 And they answered the king,
The man that consumed us, and that devised against
us that we should be destroyed from remaining in
any of the coasts of Israel, 6 Let seven men of his
sons be delivered unto us, and we will hang them
up unto the LORD in Gibeah of Saul, whom the
LORD did choose. And the king said, I will give
them. 7 But the king spared Mephibosheth, the
son of Jonathan the son of Saul, because of the
ALORD’s oath that was between them, between David
and Jonathan the son of Saul. 8 But the king
took the two sons of Rizpah the daughter of Aiah,
whom she bare unto Saul, Armoni and Mephibo-
sheth ; and the five sons of Michal the daughter of
Saul, whom she brought up for Adriel the son of
Barzillai the Meholathite ; 9 And he delivered
them into the hands of the Gibeonites, and they
hanged them in the hill before the Lo RD : and they
fell all seven together, and were put to death in the
days of harvest, in the first days, in the beginning of
barley-harvest.
Here, I. We are told of the injury which Saul had, long
before this, done to the Gibeonites, which we had no account
of in the history of his reign, nor should have heard of here,
but that it came now to be reckoned for. The Gibeonites were
of the remnant of the Amorites, v.2. who by a wile had made
peace with Israel, and had the public faith pledged to them by
Joshua for their safety. . We had the story, Josh, ix. where it
was agreed, v. 23. that they should be secured, but deprived
of their lands and liberties, that they and theirs should be
tenants in villanage to Israel. It does not appear that they
had broken their part of the covenant, either by denying their
service, or attempting to recover their lands or liberties; nor
was it pretended; but Saul, under colour of zeal for the honour
of Israel, that it might not be said that they had any of the
natives among them, aimed to root them out, and, in order to
that, slew many of them. Thus he would seem wiser than
his predecessors the judges, and more zealous for the public
interest; and perhaps he designed it for an instance of his royal
prerogative, and the power which as king he assumed to rescind
the former acts of government, and to disannul the most solemn
leagues. It may be, he designed, by this severity toward the
Gibeonites, to atone for his clemency toward the Amalekites.
Some conjecture that he sought to cut off the Gibeonites at the
same time when he put away the witches, 1 Sam. xxviii. 3. Or,
perhaps, many of them were remarkably pious, and he sought
to destroy them when he slew the priests their masters. That
which made this an exceeding sinful sin, was, that he not only
shed innocent blood, but therein violated the solemn oath by
which the nation was bound to protect them. See what
brought ruin on Saul’s house ; it was a bloody house.
II. We find the nation of Israel chastised with a sore fa-
mine, long after, for this sin of Saul. Observe, 1. Even in
the land of Israel, that fruitful land, and in the reign of David,
that glorious reign, there was a famine, not extreme, for then
it would sooner have been taken notice of, and inquiry made
into the cause of it, but great drought, and scarcity of provi-
sions, the consequence of it, for three years together. If corn
miss one year, commonly the next makes up the deficiency;
but if it miss three years successively, it will be a sore judg-
ment; and the man of wisdom will by it hear God’s voice
crying to the country, to repent of the abuse of plenty. 2.
David inquired of God concerning it. Though he was himself
a prophet, he must consult the oracle, and know God’s mind
in his own appointed way. Note, When we are under God’s
judgments, we ought to inquire into the grounds of the contro-
versy. Lord, show me wherefore thou contendest with me. It
is strange that David did not sooner consult the oracle, not
till the third year; but, perhaps, till then, he apprehended it
not to be an extraordinary judgment for some particular sin.
Even good men are often slack and remiss in doing their duty.
We continue in ignorance, and under mistake, because we
delay to inquire. 3. God was ready in his answer, though
avid was slow in his inquiries, It is for Saul. Note, God's
judgments often look a great way back, which obliges us to do
so, when we are under his rebukes. It is not for us to object
against the people's smarting for the sin of their king, perhaps
they were aiding and abetting ; nor against this generation’s.
suffering for the sin of the last, God often visiteth the sins of
the fathers upon the children, and his judgments are a great
deep: he gives not account of any of his matters. Time does not
wear out the guilt of sin; nor can we build hopes of impunity
upon the delay of Judgments. There is no statute of limitation
to be pleaded against God’s demands. Nullum tempus oc-
currit Deo—God may punish when he pleases.
III. We have vengeance taken upon the house of Saul, for
the turning away of God’s wrath from the land, which, at
present, smarted for his sin.
1. David, it is probable by divine wirection, referred it to the
Gibeonites themselves, to prescribe what satisfaction should
be given them for the wrong that had been done them, v. 3.
They had many years remained silent, had not appealed to
David, nor given the kingdom any disturbance with their com-
plaints or demands; and now, at length, God speaks for them ,
I heard not, for thou wilt hear, Ps. xxxviii. 14, 15. and they
are recompensed for their patience with this honour, that they
are made judges in their own cause, and have a blank given
them to write their demands on ; What ye shall say, that will
I do, v. 4. that atonement may be made, and that ye may bless
the inheritance of the Lord, v. 3. It is sad for any family or
nation to have the prayers of oppressed innocency against
them, and therefore the expense of a just restitution is well
BEFORE CHRIST, 1020.
T]. SAMUEL, XXI. Bones of Saul and his sons buried.
bestowed for the retrieving of the blessing of those that were
‘ready to perish, Job xxix. 13. “My servant Job, whom you
have wronged, shall pray for you,” says God, “ and then I
will be reconciled to you, and not till then.” Those under-
-stand not themselves, that value not the prayers of the poor
..and despised.
2. They desired that seven of Saul’s posterity might be put
to death, and David granted them their demand.
(1.) They required no silver, nor gold, v. 4. Note, Money
as no satisfaction for blood ; see Numb. xxxv. 31–33. It is
the ancient law, blood calls for blood, Gen. ix. 6. and those
overvalue money, and undervalue life, that sell the blood of
...heir relations for corruptible things, such as silver and gold.
The Gibeonites had now a fair opportunity to get a discharge
£rom their servitude, in compensation for the wrong done
them, according to the equity of that law, Exod. xxi. 26. If
“a man strike out a servant’s eye, he shall let him go free for his
eye's sake. But they did not insist on this ; though the cove-
-nant was broken on the other side, it should not be broken on
theirs. They were Nethinim, given to God and his people
Israel, and they would not seem weary of the service.
(2.) They required no lives but of Saul’s family ; he had
done them the wrong, and therefore his children must pay for
it. We sue the heirs for the parent’s debts; men may not ex-
tend that so far as life, Deut. xxiv. 16. The children, in an
ordinary course of law, shall never be put to death for the pa-
+ents, but this case of the Gibeonites was altogether extraor-
dinary. God had made himself an immediate party to the
cause, and, no doubt, put it into the heart of the Gibeonites
to make this demand, for he owned what was done, v. 14. and
his judgments are not subject to the rules which men’s judg-
ments must be subject to. Let parents take heed of sin, es-
pecially the sin of cruelty and oppression, for their poor
children’s sake, who may be smarting for it by the just hand
of God, when they are in their graves. Guilt and a curse are
a bad entail upon a family. It should seem, Saul’s posterity
trod in his steps, for it is called a bloody house ; it was the
spirit of the family, and therefore they are justly reckoned
with for his sin, as well as for their own.
(3.) They would not impose it upon David to do this exe-
cution, Thou shalt not for us kill any man, v. 4. but we will
do it ourselves, we will hang them up unto the Lord, v. 6. that
if there were any hardship in it, they might bear the blame,
and not David or his house. By our old law, if a murderer
had judgment given against him upon an appeal, the relations
that appealed had the executing of him.
. (4.) They did not require this out of malice against Saul of
his family, (had they been revengeful, they would have moved
it themselves long before,) but out of love to the people of
Israel, whom they saw plagued for the injury done to them.
“We will hang them up unto the Lord, v. 6. to satisfy his
justice, not to gratify any revenge of our own ; for the good of
the public, not for our own reputation.”
(5.) The nomination of the persons they left to David ; who
took care to secure Mephibosheth for Jonathan’s sake, that
while he was avenging the breach of one oath, he might not
himself break another, v. 7. but he delivered up two of Saul’s
$ons whom he had by a concubine, and five of his grandsons,
whom his daughter Merab bore to Adriel, 1 Sam. xviii. 19.
but his daughter Michal brought up, v. 8. Now Saul's
treachery was punished, in giving Merab to Adriel, when he
thad promised her to David, with a design to provoke him.
“It is a dangerous matter,” says Bishop Hall, upon this, “to
‘9ffer injury to any of God’s faithful ones: if their meekness
‘have easily remitted it, their God will not pass it over without
Ka Severe retribution, though it may be long first.” . . º
(6.) The place, time, and manner of their execution, all
added to the solemnity of their being sacrificed to divine jus-
‘tice. [1]. They were hanged up as anathemas, under a pe-
culiar mark of God’s displeasure, for the law had said, He that
ºis, hanged is accursed of God, Deut. xxi. 23. Gal. iii. 13.
:Christ, being made a curse for us, and dying to satisfy for our
sins; and to turn away the wrath of God, became obedient
to...this ignominious death. [2] They were hanged up in
Gibeah of Saul, v. 6. to show that it was for his sin that they
died. They were hanged, as it were, before their own door,
to expiate the guilt of the house of Saul ; and thus God ac-
complished the ruin of that family, for the blood of the priests,
and their families, which, doubtless, now came in remem.
brance before God, and inquisition was made for it, Ps. ix.
12. Yet the blood of the Gibeonites only is mentioned ; be-
“cause that was shed in violation of a sacred oath, which,
‘though sworn long before, though obtained by a wile, and the
promise made to Canaanites, yet is thus severely reckoned for.
The despising of the oath, and breaking of the covenant, will
be recompensed on the head of those who thus profane God’s
sacred name, Ezek. xvii. 18, 19. And thus God would show,
that with him rich and poor meet together. Even royal blood
must go to atone for the blood of Gibeonites, who were but
the vassals of the congregation. [3.] They were put to death
in the days of harvest, v. 9. at the beginning of harvest, v. 10.
to show that they were thus sacrificed for the turning away
of that wrath of God which had withheld from them their har- .
vest mercies for some years past, and to obtain his favour in
the present harvest. Thus there is no way of appeasing God’s
anger, but by mortifying and crucifying our lusts and corrup-
tions. In vain do we expect mercy from God, unless we do
justice upon our sins. Those executions must not be com-
plained of as cruel which are become necessary in the public
welfare. Better that seven of Saul’s bloody house be hanged,
than that all Israel be famished. -
10 And Rizpah the daughter of Aiah took sack-
cloth, and spread it for her upon the rock, from the
beginning of harvest until water dropped upon
them out of heaven, and suffered neither the birds
of the air to rest on them by day nor the beasts of
the field by night. 11 And it was told David what
Rizpah the daughter of Aiah, the concubine of
Saul, had done. 12 And David went and took the
bones of Saul, and the bones of Jonathan his son,
from the men of Jabesh-gilead, which had stolen
them from the street of Beth-shan, where the Phi-
listines had hanged them, when the Philistines had
slain Saul in Gilboa : 13 And he brought up from
thence the bones of Saul and the bones of Jona-
than his son, and they gathered the bones of them
that were hanged. 14 And the bones of Saul
and Jonathan his son buried they in the country of
Benjamin in Zelah, in the sepulchre of Kish his
father; and they performed all that the king com-
manded : and after that, God was entreated for the
land.
Here we have, I. Saul’s sons not only hanged, but hanged
in chains, their dead bodies left hanging, and exposed, till
the judgment ceased, which their death was to turn away, by
the sending of rain upon the land. They died as sacrifices,
and thus they were, in a manner, offered up, not consumed all
at once by fire, but gradually by the air. They died as ana-
themas, and by this ignominious usage they were represented
as execrable, because iniquity was laid upon them. When
our blessed Saviour was made sin for us, he was made a curse
for us. But how shall we reconcile this with the law, which
expressly obliged to bury those that were hanged, the same day ?
eut. xxi. 23. One of the Jewish Rabbins wished this pas-
sage of story were expunged, that the name of God might be
sanctified, which, he thinks, is dishonoured by his acceptance
of that which was a violation of his law ; but this was an ex-
traordinary case, and did not fall within that law ; nay, the
very reason for that law is a reason for this exception. He that
is thus left hanged is accursed, therefore ordinary malefactors
must not be so abused ; but therefore these must ; because
they were sacrificed, not to the justice of the nation, but for
the crime of the nation, no less a crime than the violating of
the public faith, and for the deliverance of the nation from no
less a judgment than a general famine. Being thus made as
the off-scowring of all things, they were made a spectacle to .
the world, 1 Cor. iv. 9, 13. God appointing, or at least allow-
1ng, It. -
II. Their dead bodies watched by Rizpah, the mother of
two of them, v. 10. It was a great affliction to her, now in her
old age, to see her two sons, who, we may suppose, had been
a comfort to her, and were likely to be the support of her de-
clining years, cut off in this dreadful manner. None know
what sorrow they are reserved for. She may not see them de-
cently interred, but they shall be decently attended. She at-
tempts not to violate the sentence past upon them, that they
should hang there till God sent rain ; she neither steals nor
forces away the dead bodies, though the divine law might have
been cited to bear her out ; she patiently submits, pitches a
tent of sackcloth near the gibbets, where, with her servants
and friends, she protected the dead bodies from birds and
beasts of prey. Thus, 1. She indulges her grief, as mourners
are too apt to do, to no good purpose. When sorrow, in such
cases, is in danger of growing excessive, we should rather
study how to divert and pacify it, than now to humour and
- 339
BEFor E CHRIST, 1020.
The Philistines defeated.
II. SAMUEL, XXI.
3.
gratify it. Why should we thus harden ourselves in sorrow? .
2. She testified her love. Thus she let the world know that
her sons died, not for any sin of their own, not as stubborn
and rebellious sons, whose eye had despised to obey their
mother; if that had been the case, she would have suffered
the ravens of the valley to pick it out, and the young eagles to
eat it, Prov. xxx. 17. But they died for their father’s sin, and
therefore her mind could not be alienated from them by their
hard fate. Though they must die, yet they shall die pitied
and lamented. - - . -
III. The solemn interment of their dead bodies, with the
bones of Saul and Jonathan, in the burying-place of their
family. David was so far from being displeased at what
Rizpah had done, that he was himself stirred up by it to do
honour to the house of Saul, and to these branches of it among
the rest ; thus it appeared that it was not out of any personal
disgust to the family, that he delivered them up, and that he
had not desired the woeful day, but that he was obliged to do
it for the public good. I. He now bethought himself of re-
moving the bodies of Šaul and Jonathan from the place where
the men of Jabesh-gilead had decently, but privately and ob-
scurely, interred them, under a tree, 1 Sam. xxxi. 12, 13.
Though the shield of Saul was vilely cast away, as if he had
not been anointed with oil, yet let not royal dust be lost in the
graves of the common people. Humanity obliges us to re-
spect human bodies, especially of the great and good, in con-
sideration both of what they have been, and what they are to
be. 2. With them he buried the bodies of them that were
hanged ; for when God’s anger was turned away, they were
no longer to be looked upon as a curse, v. 13, 14. When
water dropped wipon them out of heaven, v. 10. that is, when
God sent rain to water the earth, (which, perhaps, was not
many days after they were hung up,) then they were taken
down, for then it appeared that God was entreated for the land.
When justice is done on earth, vengeance from heaven ceases.
Through Christ who was hanged on a tree, and so made a
Curse for us, to expiate our guilt, (though he was himself
guiltless,) God is pacified, and is entreated for us: and it is
said, Acts xiii.29. that when they had fulfilled all that was
written of him, in token of that and of God’s acceptance of it,
they took him down and laid him in a sepulchre.
15 Moreover, the Philistines had yet war again
with Israel; and David went down, and his ser-
vants with him, and fought against the Philistines:
and David waxed faint. 16 And Ishbi-benob,
which was of the sons of the giant, (the weight of
Whose spear weighed three hundred shekels of brass
in weight,) he being girded with a new sword, thought
to have slain David : 17 But Abishai the son of
Zeruiah succoured him, and smote the Philistine,
and killed him. Then the men of David sware unto
him, saying, Thou shalt go no more out with us to
battle, that thou quench not the light of Israel. 18
And it game to pass after this, that there was again
a battle with the Philistines at Gob.: then Sibbechai :
the Hushathite slew Saph, which was of the sons of
the giant. 19 And there was again a battle in Gob
With the Philistines, where Elhanan the son of Jaare-
regim, a Beth-lehemite, slew the brother of Goliath
e Gittite, the staff of whose spear was like a
eaver's beam. 20 And there was yet a battle in
Gath, where was a man of great stature, that had on
every hand six fingers, and on every foot six toes,
four and twenty in number; and he also was born to
the giant. 21 And when he defied Israel, Jona-
than, the son of Shimeah, the brother of David, slew
him. , 22. These four were born to the giant in Gath,
and fell by the hand of David, and by the hand of
his servants. . .
We haye here the story of some conflicts with the Philis.
times, which happened, as it should seem, in the latter end
of David’s reign. Though he had so subdued them, that they
could not bring any great numbers into the field, yet, as long
as they had any giants among them to be their champions,
they would never be quiet, but took all occasions to disturb
the peace of Israel, to challenge them, or to make incursions
upon them.
1. David himself was engaged with one of the giants - the
Philistines began § war yet again, v. 15. The enemies of
therefore in that very day they all perished.
God’s Israel are restless in their attempts against them.
David, though old, desired not a writ of ease from the public
service, but he himself went down in person to fight against
the Philistines. Semescit, non segmescit—He grows old, but not
indolent. A sign that he fought, not for his own glory, (at .
this age he was loaded with that, and needed no more,) but
for the good of his kingdom. But in this engagement, 1. We
find him in distress and danger. He thought he could
bear the fatigues of war as well as he had done formerly ; his.
will was good, and he hoped he could do as at other times;
but he found himself deceived, age had cut his hair, and, after
a little toil, he wared faint. His body could not keep pace.
with his mind. The champion of the Philistines was soon,
aware of his advantage, perceived that David’s strength fail-
ed him, and, being himself strong and well armed, he thought
to have slain David ; but God was not in his thoughts, and
The enemies of
God’s people are often very strong, very subtle, and very sure
of success, like Ishbi-benob, but there is no strength, nor
counsel, nor confidence, against the Lord. 2. Wonderfully
rescued by Abishai, who came seasonably in to his relief, v.
Herein we must own Abishai's courage and fidelity to his.
prince, to save whose life he bravely ventured his own ; but
much more the good providence of God, which brought him
in to David’s succour, in the minute of his extremity. Such
a cause and such a champion, though distressed, shall not be
deserted. When Abishai succowred him, gave him a cordial, it.
may be, to relieve his fainting spirits, or appeared as his
second, he (namely, David, so I understand it) smote the
Philistine, and killed him, for it is said, v. 22. David had him-
Self a hand in slaying the giants. David fainted, but he did.
not flee ; though his strength failed him, he bravely kept his.
ground, and then God sent him this help in the time of need,
which, though brought him by his junior and inferior, he
thankfully accepted, and, with a little recruiting, gained his,
point, and came off a conqueror. Christ, in his agonies, was.
strengthened by an angel. In spiritual conflicts, even strong,
Saints sometimes wax faint; then Satan attacks them furious-
ly ; but they that stand their ground, and resist him, shall be:
relieved, and made more than conquerors. 3. David's ser-
vants, hereupon, resolved that he should never expose him-
self thus any more. They had easily persuaded him not to
fight against Absalom, ch. xviii. 3. but against the Philistines.
he would go, till, having had this narrow escape, it was re-
solved in council, and confirmed with an oath, that the light
of Israel (its guide and glory, so David was) should never be
put again into such hazard of being blown out. Such valu-
able lives as David’s was, ought to be preserved with a double.
care, both by themselves and others.
II. The rest of the giants fell by the hand of David’s ser-
vants. 1. Saph was slain by Sibbechai, one of David’s wor-
thies, v. 18. 1 Chron. xi. 29. 2. Another, who was brother
to Goliath, was slain by Elhanan, who is mentioned, eh.
xxiii. 24, 3. Another, who was of such an unusual bulk, that
he had more fingers and toes than other people, v. 20. and
such an unparalleled insolence, that, though he had seen the
fall of other giants, yet he defied Israel, was slain by Jonathan
the son of Shimea. Shimea had one son named Jonadab, 2.
Sam. xiii. 3. I should have taken it for the same with this.
Jonathan ; but that was noted for subtlety, this for bravery.
These giants, probably, were the remains of the sons of Anak,
who, though long feared, fell at last. -
Now observe, (1.) It is folly for the strong man to glory an:
his strength; David’s servants were no larger or stronger than.
other men ; yet thus, by divine assistance, they mastered one
giant after another. God chooses by the weak things to con-
found the mighty. (2.) It is common for those to go down
slain to the pit, who have been the terror of the mighty in the
land of the living, Ezek. xxxii. 27. (3.) The most powerful
enemies are often reserved for the last conflict. David began
his glory with the conquest of one giant, and here concludes
it with the conquest of four. Death is a Christian's last
enemy, and a son of Anak: but, through Him that triumphed
for us, we hope even over that enemy to be more than eon-
querors at last.
- CHAP. XXII.
This chapter is a psalm, a psalm of praise; we find it afterward inserted
among David's psalms, Ps. xviii. with some little variation. We have
it here, as it was first composed for his own, closeſ, and his own harp :
but there we have it, as it was afterward delivered to the chief musicians,
for the service of the church ; a second edition, with some amendments :
for though it was calculated primarily for David's case, yet it might in-
differently serve the devotion of others, in giving thanks for their deliver
ances ; or, it was intended that his people should thus join with him in
&is thanksgivings, because, being a public person, his deliverances arere to.
be accounted public. blessings, and § for public acknowledgments.
BEFoEE CHRIST, 1020.
II. SAMU EL, XXII. David's psalm of thanksgiving.
The inspired historian, having largely related Pavid's deliverances in
£his and the foregoing book, and onépárticularly in the close of the fore.
going chapter, thought # to record this sacred poem as a memorial of all
#hat had been before related. Some think that David penned this psalm
when he was old, upon a general review of the mercies of his life, and lhe
many wonderful preservations Gºd had blessed him with, from first to
last. He should, in our praises, look as far back as we can, and not
suffer time to wear out the sense of God's favours. Others think that he
penned it when he was young, upon occasion of some of his first deliver-
ances, and kept it by him for his use afterward, and that, upon every new
deliverance, his practice was to sing this song. But the hock of Psalms
shows that he varied, as there was occasion, and confined not himself to
one form. Here is, I. The title of the psalm, v. l. II. The psalm it-
self; in which, with a very warm devotion, and a very great fluency
and copiousness of expression, I. He gives glory to God. 2. He takes
comfort in him - and he finds matter for both, (i.) In the experiences he
had of God s former favours. (2.) In the expectations he had of his
further favours. These are intermixed throughout the whole psalm.
l ND David spake unto the Lo RD the words of
this song, in the day that the LoRD had de-
livered him out of the hand of all his enemies, and
out of the hand of Saul: -
Observe here, 1. That it has often been the lot of God’s
people to have many enemies, and to be in imminent danger
of falling into their hands. David was a man after God’s
heart, but not after men's heart; many were those that hated
him, and sought his ruin; Saul is particularly named, either,
(1.) As distinguished from his enemies of the heathen nations;
Saul hated David, but David did not hate Saul, and therefore
would not reckon him among his enemies; or, rather, (2.) As
the chief of his enemies, that was more malicious and power-
ful than any of them. Let not those whom God loves, marvel
if the world hate them. - º
2. They that trust God in the way of duty shall find him a
present help to them in their greatest dangers. David did so,
God delivered him out of the hand of Saul, he takes special
notice of that; remarkable preservations should be mentioned
in our praises with a particular emphasis. He delivered him
also out of the hand of all his enemies, one after another:
sometimes in one way, sometimes in another : and David,
from his own experience, has assured us, that though many
are the troubles of the righteous, yet the Lord delivers them
out of them all, Ps. xxxiv. 19. We shall never be delivered
from all our enemies till we get to heaven ; and to that heaven-
ly kingdom God will preserve all his, 2 Tim. iv. 18.
3. Those that have received many signal mercies from God
ought to give him the glory of them. Every new mercy in our
hand should put a new song into our mouth, even praises to
our God. Where there is a grateful heart, out of the abund-
ance of that the mouth will speak; David spake, not to him-
self, only for his own pleasure, or to those about him, only for
their instruction, but to the Lord, for his honour, the words of
this song. Then we sing with grace, when we sing to the
Lord. . In distress he cried with his voice, Ps. cxlii. 1. therefore
with his voice he gave thanks : that is the sweetest music.
4. We ought to be speedy in our thankful returns to God :
in the day that God delivered him, he sang this song. While
the mercy is fresh, and we are most affected with it, let the
thank-offering be brought, to be kindled with the fire of that
affection. - -
2 And he said, the Lord is my rock, and my for-
tress, and my deliverer; 3 The God of my rock;
in him will I trust: he is my shield, and the horn of
my Salvation, my high tower, and my refuge, my sa-
viour; thou savest me from violence. 4 I will call
on the LORD, who is worthy to be praised: so shall I
be saved from mine enemies. 5 When the waves of
death compassed me, the floods of ungodly men made
me afraid; 6 The sorrows of hell compassed me
about; the snares of death prevented me. 7 In my
distress I called upon the Loko, and cried to my
God ; and he did hear my voice out of his temple,
and my cry did enter into his ears. 8 Then the
earth shook and trembled; the foundations of heaven
moved and shook, because he was wroth. 9 There
Went up a smoke out of his nostrils, and fire out of his
mouth devoured : coals were kindled by it. 10. He
bowed the heavens also and came down ; and dark-
ness was under his feet. 11 And he rode upon a
cherub, and did fly: and he was seen upon the
wings of the wind. 12 And he made darkness pa-
vilions round about him, dark waters. and thick
VoI. I. 5 P.
clouds of the skies. 13 Through the brightness be-
fore him were coals of fire kindled. 14 The LORD
thundered from heaven, and the Most High uttered
his voice. 15 And he sent out arrows, and scattered
them; lightning, and discomfited them. 16 And
the channels of the Sea appeared, the foundations
of the world were discovered, at the rebuking of
the LoRD, at the blast of the breath of his nostrils
17 He sent from above, he took me ; he drew me
out of many waters; 18 He delivered me from my
strong enemy, and from them that hated me: for
they were too strong for me. 19 They prevented
me in the day of my calamity : but the LORD was my
stay. 20 He brought me forth also into a large
place; he delivered me, because he delighted in
me. 21 The Lord rewarded me according to my
righteousness: according to the cleanness of my
hands hath he recompensed me. 22. For I have
kept the ways of the LoRD, and have not wicked by
departed from my God. 23 For all his judgments
were before me: and as for his statutes, I did not
depart from them. 24 I was also upright before
him, and have kept myself from mine iniquity. 25.
Therefore the Lord hath recompensed me according
to my righteousness, according to my cleanness in
his eyesight. 26 With the merciful thou wift shew
thyself merciful, and with the upright man thou wilt
shew thyself upright. 27 With the pure thou wilt
shew thyself pure ; and with the froward thou wilt
shew thyself unsavoury. 28 And the afflicted peo-
ple thou wilt save: but thine eyes are upon the
haughty, that thou mayest bring them down. 29.
For thou art my lamp, O Lok D ; and the LORD will
lighten my darkness. 30 For by thee I have run
through a troop : by my God have I leaped over a
wall. 31 As for God, his way is perfect; the word
of the Lo RD is tried : he is a buckler to all them that
trust in him. 32 For who is God, save the LoRD !
and who is a rock, save our God? 33 God is my
strength and power; and he maketh my way perfect.
34 He maketh my feet like hinds’ feet ; and setteth
me upon my high places. 35 He teacheth my hands
to war; so that a bow of steel is broken by mine
arms. 36 Thou hast also given me the shield of
thy salvation: and thy gentleness hath made me
great. 37 Thou hast enlarged my steps under me;
so that my feet did not slip. 38 I have pursued
mine enemies, and destroyed them; and turned not
again until I had consumed them. 39 And I have
consumed them, and wounded them, that they could
not arise: yea, they are fallen under my feet. 40
For thou hast girded me with strength to battle:
them that rose up against me hast thou subdued
under me. 41 Thou hast also given me the necks
of mine enemies, that I might destroy them that hate
me. 42 They looked, but there was none to save;
even unto the LoRD, but he answered them not. 43
Then did H beat them as small as the dust of the
earth, I did stamp them as the mire of the street,
and did spread them abroad. 44 Thou also hast
delivered me from the strivings of my people, thou
hast kept me to be head of the heathen : a people
which I knew not shall serve me. 45 Strangers
shall submit themselves unto me: as soon as they
hear, they shall be obedient unto me. 46 Strangers
shall fade away, and they shall be afraid out of their
close places. 47 The Lord liveth ; and blessed be
my rock; and exalted be the God of the rock of my
salvation. 48 It is God that avengeth me, and that
bringeth down the people under me, 49 And that
bringeth me forth from mine enemies: thou also has?
3EFoEE CHRIST, 1023.
IH. S.A. MU EL, XXII. David 's psalm of thanksgiving.
lifted me up on high above them that rose up against
me : thou hast delivered me from the violent man.
50 Therefore I will give thanks unto thee, O LORD,
among the heathen, and I will sing praises unto thy
name, 51 He is the tower of salvation for his king ;
and sheweth mercy to his anointed, unto David, and
to his seed for evermore.
Let us observe, in this song of praise,
I. How David adores God, and gives him the glory of his
unfinite perfections. There is none like him, nor any to be
eompared with him, p. 32. , Who is God, save the Lord 2 All
others that are adored as deities, are counterfeits and pretend-
ers. None are to be relied on besides. Who is a rock, save
our God? They are dead, but the Lord liveth., v. 47. They
disappoint their worshippers, when they most need them: But
as for God, his way is perfect, v. 31. Men begin in kindness,
but end not ; promise, but perform not ; but God will finish
his work, and his word is tried, and what we may trust.
II. How he triumphs in the interest he had in this God, and
his relation to him, which he lays down as the foundation of
all the benefits he had received from him. He is my God ; as
such he cries to him, v. 7. and cleaves to him, v. 22. and if
my God, then my Rock, v.2. that is, my Strength and my
Power, v. 33. the Rock under which I take shelter, and who
is to me as the shadow of a great rock in a weary land; the
Bock on which I build my hope, v. 3. Whatever is my strength
and support, it is the God of my rock that makes it so ; nay, he
is the God of the rock of my salvation, v. 47. Iny saving strength
is in him and from him. David often hides himself in a rock,
1 Sam. xxiv. 2. but God was his chief Hiding-place. “He
is my Fortress, in whom I am safe, and think Inyself so, my
high Tower, or strong hold, in which I am out of the reach of
real evils, the Tower of salvation, v. 51. which can neither be
scaled, nor battered, nor undermined ; salvation itself saves
me. Am I in distress He is my Deliverer : Struck at, shot
at He is my Shield : Pursued 3 He is my Refuge : Oppress-
ed He is my Saviour, that rescues me out of the hand of those
that seek my ruin. Nay, he is the horn of my salvation, by
which I am strongly protected, and my enemies strongly push-
<d.” Christ is spoken of as the Horn of salvation in the house
40f David, Luke i. 69. “Am I burthened, and ready to sink 2
The Lord is my Stay, v. 19. by whom I am supported. Am I
in the dark, benighted, at a loss 3 Thou art my Lamp, O Lord,
to show me my way, and wilt lighten my darkness, v. 29. If
we sincerely take the Lord for our God, all this, and much
more, he will be to us, all we need and can desire.
III. What improvement he makes of his interest in God.
If he be mine, 1. In him will I trust, v. 3. that is, “I will
resign myself to him, and then depend upon his power, and
wisdom, and goodness, to conduct me well. 2. On him will I
call, v. 4., for he is worthy to be praised. What we have found
in God, that is worthy to be praised, should engage us to pray
to him, and thereby we do, in effect, praise him, and give glory
to him. 3. To him will I give thanks, v. 50. and that publicly;
when he was among the heathen, he would neither be afraid
nor ashamed to own his obligations to the God of Israel.
IV. The full and large account he keeps for himself, and
gives to others, of the great and kind things God had done for
him. This takes up most of the song. He gives God the glory
both of his deliverances, and of his successes; showing both
the perils he was delivered from, and the power he was ad-
vanced to.
. 1. He magnifies the great salvations God had wrought for
him. God sometimes brings his people into very great diffi-
culties and dangers, that he may have the honour of saving
them, and they the comfort of being saved by him. He owns,
Thou hast saved me from violence, v. 3. from mine enemies, v. 5.
from my strong enemy, meaning Saul, who, if God had not
succoured him, would have been too hard for him, v. 18.
Thou hast given me the shield of thy salvation, v. 36. To mag-
nify the salvation, he observes,
(1.) That the danger was very great and threatening, out of
which he was delivered. Men rose up against him, v. 40, 49.
that hated him, v. 41. a volent man, v. 49. namely, Saul, who
was malicious in his designs against him, and vigorous in his
pursuits. This is expressed figuratively, v. 5, 6. He was sur-
rounded with death on every side, threatened to be overwhelm-
ed, and saw no way of escape. So violently did the waves of
death beat upon him, so strongly did the cords and snares of
death hold him, that he could not help himself, any more than
a man in the grave can. The floods of Belial, the wicked one,
and his wicked instruments, made him afraid; he trembled to
see not only earth, but death and hell, in arms against him.
(2.) That his deliverance was an answer to prayer, v. 7. He
has here left us a good example, when we are in distress, to
cry unto God with impunity, as children, in a fright, cry to
their parents; and great encouragement to do so, in that he
found God ready to answer prayer out of his temple in heaven,
where he is continually served and adored.
(3.) That God appeared in a singular and extraordinary
manner for him, and against his enemies: the expressions are
borrowed from the descent of the divine majesty upon mount
Sinai, v. 8, 9, &c. We do not find, that, in any of David’s
battles, God fought for him either with thunder, as in Samuel's
time, or with hail, as in Joshua's time, or with the stars in
their courses, as in Deborah’s time : but those lofty metaphors
are used, [i.] To set forth the glory of God, which was mani-
fested in his deliverance; his wisdom and power, his good-
ness and faithfulness, his justice and holiness, and his sove-
reign dominion over all the creatures and all the counsels of
men, which appeared in favour of David, were as clear and
bright a discovery of God’s glory, to an eye of faith, as those
would have been to an eye of sense. . [2.] To set forth God's
displeasure against his enemies; God so espoused his cause,
that he showed himself an Enemy to all his enemies; his anger
is set forth by a smoke out of his nostrils, and fire out of his
mouth, v. 9. coals kindled, v. 13. arrows, v. 15. Who knows
the power and terror of his wrath 3 ſ3.] To set forth the vast
confusion which his enemies were put into, and the consterna-
tion that seized them ; as if the earth had trembled, and the
foundations of the world had been discovered, v. 8, 16. Who
can stand before God, when he is angry 7 [4.] To show how
ready God was to help him ; he rode upon a cherub, and did
fly, v. 11. God hastened to his succour, and came in to him
with seasonable relief. Though he had seemed at a distance,
yet he was a God hiding himself, (Isa. xlv. 15.) for he made
darkness his pavilion, v. 12. for the amazement of his enemies,
and the protection of his own people.
(4.) That God manifested his particular favour and kindness
to him in these deliverances, v. 20. He delivered me, because
he delighted in me. The deliverance came not from common
providence, but covenant love; he was herein treated as a
favourite ; so he perceived by the communications of divine
grace and comfort to his soul, with these deliverances, and
the communion he had with God in them. Herein he was a
type of Christ, whom God upheld, because he delighted in him,
Isa. xlii. 1, 2. -
2. He magnifies the great successes God had crowned him
with ; he had not only preserved, but prospered him. He was
blest, (1.) With liberty and enlargement. He was brought
into a large place, v. 20. where he had room to thrive; and his
steps were enlarged under him, so that he had room to stir, p. 37;
no longer straitened and confined. (2.) With military skill, and
strength, and swiftness: though he was bred up to the crook,
he was well instructed in the arts of war, and qualified for the
toils and perils of it. God having called him to fight his bat-
tles, qualified him for the service, made him very ingenious:
he teacheth my hands to war, v. 35. and this ingenuity was as
good as strength, for it follows, so that a bow of steel is broken
by my arms, not so much by main force as by dexterity. He
was also very vigorous and valiant: Thou hast girded me with
strength to battle, v. 40. He gives God the glory of all his
courage and ability for service. He was very expeditious too.
He maketh my feet swift like hinds’ feet, v. 34. which is of great
advantage, both in charging and retreating. (3.) With vic-
tory over his enemies, not only Saul and Absalom, but the
Philistines, Moabites, Ammonites, Syrians, and other neigh-
bouring nations, whom he subdued, and made tributaries to
Israel. His wonderful victories are here described, v. 38–43.
They were speedy victories; I turned not again till I had con-
sumed them, v. 38. and complete victories; the enemies of Israel
were wounded, destroyed, consumed, fell winder his feet, trampled
upon, and disabled to rise, and their necks lay at his mercy.
They cried both to earth and heaven for help, but in vain, there
was nome to save, none that durst appear for them ; God answer-
ed them not, for they were not on his side, nor did they cry
unto him, till they were brought to the last extremity ; being
thus abandoned, they became an easy prey to David's righteous
and victorious sword, so that he beat them as small as the dust
of the earth, which is scattered by the wind, and trodden oa
by every foot. (4.) With advancement to honour and power.
To this he was anointed before his troubles began, and at
length, post tot discrimina rerum—after all his dangers and
disasters, he gained his point. God made his way perfect, v. 33.
gave him success in all his undertakings, set him upon his high
places, v. 34. denoting both safety and dignity. God’s gentle-
ness, his grace, and tender mercy, made him great, v. 36. gave
him great wealth and great authority, and a name like that of
842
BEFORE CHRIST, 1020.
The last words of David.
II. SAMUEL, XXIII.
the great men of the earth. He was kept to be the head of the
'heathen, v. 44. his signal preservations evinced that he was
designed and reserved for something great—to rule over all
Israel, notwithstanding the strivings of the people, and so that
they whom he had not known should serve him, many of the na-
tions that lay remote. Thus he was lifted up on high, as high
as the throne, above those that rose up against him, v. 49.
W. The comfortable reflections he makes upon his own in-
tegrity, which God, by those wonderful deliverances, had
graciously owned, and witnessed to, v. 21–25. He means
especially his integrity with reference to Saul and Ish-bosheth,
Absalom and Sheba, and those who either opposed his coming
to the crown, or endeavoured to dethrone him : they falsely
accused him, and misrepresented him, but he had the testi-
mony of his conscience for him, that he was not an ambitious
aspiring man, a false and bloody man, as they called him ;
that he had never taken any indirect unlawful courses to set
cure or raise himself, but in his whole conduct had kept in
the way of his duty : and that in the whole course of his con-
versation he had, for the main, made religion his business, so
that he could take God’s favours to him as the rewards of his
righteousness, not of debt, but of grace; God had recom-
pensed him, though not for his righteousness, as if that had
merited any thing at the hand of God, yet according to his
righteousness, which he was well pleased with, and had an
eye to.
His conscience witnessed for him, 1. That he had made the
word of God his rule, and had kept to it, v. 23. Wherever he
was, God’s judgments were before him as his guide ; whither-
soever he went, he took his religion along with him ; and
though he was forced to depart from his country, and sent, as
it were, to serve other gods, yet, as for God’s statutes, he did
not depart from them, but kept the way of the Lord, and
walked in it. 2. That he had carefully avoided the by-paths
of sin. He had not wickedly departed from his God ; he
could not say but that he had taken some false steps, but he
had not deserted God, or forsaken his way. Sins of infirmity
he could not acquit himself from but the grace of God had
kept him from presumptuous sins. Though he had sometimes
weakly departed from his duty, he had never wickedly depart-
ed from his God. By this it appeared that he was upright
before God, or to God, in his sight, and with an eye to him—
that he kept himself from his own iniquity: not only from that
particular sin of killing Saul, when it was in the power of his
hand to do it, but, in general, he was afraid of sin, and
watchful against it, and made conscience of what he said and
did. The matter of Uriah is an exception, 1 Kings xv. 5.
like that in Hezekiah's character, 2 Chron. xxxii. 31. Note,
A careful abstaining from our own iniquity is one of the best
evidences of our own integrity; and the testimony of our con-
science for us, that we have done so, will be such a rejoicing
as will not only lessen the griefs of an afflicted state, but in:
crease the comforts of an advanced state. David reflected
with more comfort upon his victories over his own iniquity,
than upon his conquest of Goliath and all the hosts of the
uncircumcised Philistines; and the witness of his own heart
to his uprightness was sweeter, though more silent music,
than theirs that sang, David has slain his ten thousands. If a
great man be a good man, his goodness will be much more
his satisfaction than his greatness. Let favour be sl win to
the upright, and his uprightness will sweeten it, will do ble it.
VI. The comfortable prospects he has of God’s further fa-
vour; as he looks back, so he looks forward, with pleasure,
and assures himself of the kindness God had in store for ali
the saints, for himself and his seed.
. 1. For all good people, v.26–28. As God had dealt with
him according to his uprightness, so he will with all others.
He takes occasion here to lay down the established rules of
God’s proceedings with the children of men: (1.) That he
will do good to those that are upright in their hearts. As we
are found toward God, he will be found toward us. [1]
God’s mercy and grace will be the joy of those that are merciº
ful and gracious : even the merciful need mercy, and they
shall obtain it. [2] God’s uprightness, his justice, and faith.
fulness, will be the joy of those that are upright, just, and
faithful, toward God and man. . [3] God’s purity and holi-
ness will be the joy of those that are pure and holy, who
therefore give thanks at the remembrance of it. And if any
of these good people be afflicted people, he will save them,
either out of their afflictions, or by and after them. On the
9ther hand, (2.) That those who turn aside to crooked ways,
he will lead forth with the workers of iniquity, as he says in an:
other psalm. With the froward he will wrestle; and those
with whom God wrestles are sure to be foiled. Woe unto him
£hat strives with his Maker / He will walk contrary to those
—º
that walk contrary to him, and be displeased with them. As
for the haughty, his eyes are upon them, marking them out,
as it were, to be brought down : for he resists the proud.
2. For himself. He foresees that his conquests and kingdom
should be yet further enlarged, v.45, 46., . Even the sons of the
stranger, that should hear the report of his victories, and the
tokens of God’s presence with him, should be possessed with
a fear of him, should be forced to submit to him, though feign-
edly, and should be obedient to him. The successes which he
had had, he looked upon as earnests of more, and means or
more : who durst oppose him, whom so many had been over-
come by ? Thus the Son of David goes on, conquering and to
conquer, Rev. vi. 2. His gospel, which has been victorious,
shall be so more and more.
2. For his seed. He showeth mercy to his Messiah, v. 51.
not only to David himself, but to that seed of his for ever-
more. TXavid was himself anointed of God, not an usurper,
but duly called to the government, and qualified for it, there-
fore he doubted not but God would show mercy to him : that
mercy he had promised not to take from him, nor from his
posterity, ch. vii. 15, 16. on that promise he depends, with an
eye to Christ, who alone is his Seed for evermore, whose throne
and kingdom still continue, and will to the end, whereas the
seed and lineage of David are long since extinct. See Ps.
lxxxviii. 28, 29. Thus all his joys and all his hopes terminate,
as ours should, in the great Redeemer.
CHAP XXIII.
The historian is now drawing towards a conclusion of David's reign, and
therefore gives us an account here, I. Of some of his last words, which
he spake by inspiration, and which seem to have reference to his Seed,
that was to be for evermore, spoken of in the close of the foregoing
chapter, v. 1–7. II. Of the great men, especially the military men,
that were employed under him, the first three, v. 8–17. two of the next
three, v. 18–23. And then the thirty, v. 24—39.
I OW these be the last words of David. Da-
vid the son of Jesse said, and the man
who was raised up on high, the anointed of the
God of Jacob, and the sweet psalmist of Israel,
said, 2 The Spirit of the Lo RD spake by me, and
his word was in my tongue. 3 The God of Israel
said, The Rock of Israel spake to me, He that
ruleth over men must be just, ruling in the fear of
God: 4 And he shall be as the light of the morn-
ing, when the sun riseth, even a morning without
clouds; as the tender grass springing out of the
earth by clear shining after rain. 5 Although my
house be not so with God; yet he hath made with
me an everlasting covenant, ordered in all things,
and sure : for this is all my salvation, and all my
desire, although he make it not to grow. 6 But
the sons of Belial shall be all of them as thorns thrust
away, because they cannot be taken with hands:
7 But the man that shall touch them must be
fenced with iron, and the staff of a spear : and they
shall be utterly burned with fire in the same place.
We have here the last will and testament of king David, or
a codicil annexed to it, after he had settled the crown upon
Solomon, and his treasures upon the temple which was to be
built. The last words of great and good men are thought
worthy to be, in an especial manner, remarked and remember-
ed; David would have those taken notice of, and added, either
to his psalms, (as they are here to that in the foregoing chap-
ter,) or to the chronicles of his reign. These words especially,
v. 5. though recorded before, we may suppose, he often re-
peated for his own consolation, even to his last breath, and
therefore they are called his last words. When we find death
approaching, we should endeavour both to honour God, and
to edify those about us, with our last words. Let those that
have had long experience of God’s goodness, and the plea-
santness of wisdom, when they come to finish their course,
leave a record of that experience, and bear their testimony to
the truth of the promise. We have upon record the last words
of Jacob and Moses, and here of David, designed, as those,
for a legacy to them that were left behind. We are here told,
I. Whose last will and testament this is. This is related,
either, as is usual, by the testator himself, or, rather, by the
historian, v. 1. He is described, 1. By the meanness of his
original : he was the son of Jesse. . It is good for those who are
advanced to be corner stones and top stones, to be reminded,
and often to remind themselves, of the rock out ºf which they
were hewn. 2. The height of his elevatiºn, he was raised up
BEFoRE CHRIST, 1015.
The last words of David.
II. SAMUEL, XXIII.
on high, as one favoured of God, and designed for something
great; raised up as a prince, to sit higher than his neighbours,
and as a prophet, to see further; for, (1.) He was the anointed
of the God of Jacob, and so was serviceable to the people of
God in their civil interests, the protection of their country, and
the administration of justice among them. (2.) He was the
sweet psalmist of Israel, and so was serviceable to them in their
religious exercises: he penned the psalms, set the tunes, ap-
pointed both the singers and the instruments of music, by
which the devotions of good people were much excited and
enlarged. Note, Singing of psalms is a sweet ordinance, very
agreeable to those that delightin praising God. It is reckoned
among the honours to which David was raised up, that he was
a psalmist ; in that, he was as truly great as in his being the
anointed of the God of Jacob. Note, lt is true preferment to be
Serviceable to the church in acts of devotion, and instrumental
to promote the blessed work of prayer and praise. Observe,
Was David a prince 2 He was so for Jacob. Was he a
psalmist T He was so for Israel. Note, The dispensation of
the Spirit is given to every man to profit withal, and, there-
fore, as every man has received the gift, so let him minister the
Sal??? 6.
II. What the purport of it is. It is an account of his
communion with God. Observe, .
i. What God said to him, both for his direction and for his
encouragement, as a king, and to be, in like manner, of use
to his successors. Pious persons take a pleasure in calling to
mind what they have heard from God, in recollecting his
word, and revolving it in their minds. Thus what God spake
once, David heard twice, yea, often.
See here, (1.) Who spake. The Spirit of the Lord ; the God
of Israel, and the Rock of Israel ; which, some think, is an in-
timation of the Trinity of persons in the Godhead ; the
Father, the God of Israel, the Son, the Rock of Israel, and the
Spirit, proceeding from the Father and the Son, who spake by
the prophets, and particularly by David, and whose word was
not only in his heart, but in his tongue, for the benefit of
others. David here avows his divine inspiration. that in his
psalms, and in this composition here, the Spirit of God spake
by him. He, and other holy men, spake and wrote as they
were moved by the Holy Ghost. This puts an honour upon the
book of psalms, and recommends them to our use in our devo-
tions, that they are words which the Holy Ghost teaches.
(2.) What was spoken. Here seems to be a distinction
made between what the Spirit of God spake by David, which
includes all his psalms, and what the Rock of Israel spake to
David, which concerned himself and his family. Let minis-
ters observe, that those by whom God speaks to others are
concerned to hear and heed what he speaks to themselves.
They, whose office it is to teach others their duty, must be sure
to learn and do their own.
Now that which is here said, v. 3, 4. may be considered,
[1..] With application to David, and his royal family. And
so here is, First, The duty of magistrates enjoined them.
When a king was spoken to from God, he was not to be com-
plimented with the height of his dignity, and the extent of his
power, but to be told his duty ; he must be just, ratling in the
fear of God ; and so must all inferior magistrates in their
place. Let rulers remember that they rule over men ; not over
beasts, whom they may enslave and abuse at pleasure, but
over reasonable creatures, and of the same rank with them-
selves. Thev rule over ment that have their follies and infirmi-
ties, and therefore must be borne with. They rule over men,
but under God, and for him ; and therefore, 1. They must be
just, both to those over whom they rule, in allowing them their
rights and properties; and between those over whom they rule,
using their power to right the injured against the injurious ;
see Deut. i. 16, 17. It is not enough that they do no wrong,
but they must not suffer wrong to be done. 2. They must
rule in the fear of God, that is, they must themselves be pos-
sessed with a fear of God, by which they will be effectually
restrained from all acts of injustice and oppression : Nehemiah
was so, ch. v. 15. So did not, I, because of the fear of God ;
and Joseph, Gen. xlii. 18. They must also endeavour to pro-
mote the fear of God, that is, the practice of religion, among
those over whom they rule. The magistrate is to be the
keeper of both tables, and to protect both godliness and
honesty. Secondly, Prosperity promised them, if they do this
duty. He that rules in the fear of God, shall be as the light of
the morning, v. 4. Light is sweet and pleasant, and he that
does his duty shall have the comfort of it ; his rejoicing will
be the testimony of his conscience. Light is bright, and a
good prince is illustrious; his justice and piety will be his
honour. Light is a blessing, nor are there greater and more
*Xtensive blewing; # the public, than princes that rule in the
–4
fear of God. It is like the light of the morning, which is most
welcome after the darkness of the night, so was David’s
government after Saul, Ps. lxxv. 3, and which is increasing,
shines more and more to the perfect day ; such is the growing
lustre of a good government. It is likewise compared to the
tender grass, which the earth produces for the service of man;
it brings with it a harvest of blessings. See Ps. lxxii. 6, 16.
which were also some of the last words of David, and seem to
refer to these here: . *- - tº
[2] With application to Christ, the Son of David, and
then it must all be taken as a prophecy, and the original will
bear it; There shall be a ruler among men, or over men, that
shall be just, and shall rule in the fear of God, that is, shall
order the affairs of religion, and divine worship, according to
his Father’s will : and he shall be as the light of the morning,
&c. for he is the Light of the world, and as the tender grass,
for he is the Branch of the Lord, and the Fruit of the earth,
Isa. iv. 2. Compare this with those promises of Christ which
speak of his reigning in righteousness, and being of quick un-
derstanding in the fear of the Lord, Isa. xi. 1–5; xxxii. 1, 2.
Ps. lxxii. 2. God, by the Spirit, gave David the foresight of
this, to comfort him under the many calamities of his family,
and the melancholy prospects he had of the degeneracy of his
seed. -
2. What comfortable use he made of this which God spake
to him, and what were his devout meditations, on it, by way
of reply, v. 5. It is not unlike his meditation, on occasion of
such a message, 2 Sam. vii. 18, &c. What goes before, the
Rock of Israel spake to him ; this the Spirit of God spake by
him, and it is a most excellent confession of his faith and hope
in the everlasting covenant. Here is,
(1.) Trouble supposed. Although my house he not so with
God, and although he make it not to grow. David’s family was
not so with God, as is described, v. 3, 4, and as he could
wish ; not so good, not so happy ; it had not been so while he
lived, he foresaw it would not be so when he was gone, that
his house would be neither so pious nor so prosperous as one
might have expected the offspring of such a father to be. [1..]
Not so with God. Note, We and ours are that really, which
we are with God. This was it that David's heart was upon
concerning his children, that they might be right with God,
faithful to him, and zealous for him. But the children of godly
parents are often neither so holy, nor so happy, as might be
expected. We must be made to know, that it is corruption,
not grace, that runs in the blood ; that the race is not to the
swift, but that God gives his Spirit as a free Agent. [2.3
Not made to grow, in number, in power; it is God that makes
families to grow, or not to grow, Ps. cwii., 41. Good men
have often the melancholy prospect of a declining family.
David’s house was typical of the church of Christ, which is
his house, Heb. iii. 3. Suppose this be not so with God as we
could wish, suppose it be diminished, distressed, disgraced,
and weakened, by errors and corruptions, yea, almost extinct,
yet God has made a covenant with the church’s Head, the Son
of David, that he will preserve to him a seed, that the gates of
hell shall never prevail against his house. This our Saviour
comforted himself with, in his sufferings, that the covenant
with him stood firm, Isa. liii. 10–-12. p -
(2.) Comfort insured. Yet he hath made with me an everlast-
ing covenant. Whatever trouble a child of God may have the
prospect of, still he has some comfort or other to balance it
with, 2 Cor. iv. 8, 9. and none like this here, [1..] It may be
understood of the covenant of royalty, (in the type,) which
God made with David and his seed, touching the kingdom,
Ps. cxxxii. 11, 12. But, [2.] It must look further, to the
covenant of grace, made with all believers, that God will be,
in Christ, to them a God, which was signified by the covenant
of royalty, and therefore the promises of the covenant are call-
ed, the sure mercies of David, Isa. lv. 3. It is this only that
is the everlasting covenant, and it cannot be imagined that
David, who, in so many of his psalms, speaks so clearly con-
cerning Christ, and the grace of the gospel, should forget it
in his last words. God has made a covenant of grace with us
in Jesus Christ, and we are here told, First, That it is an ever-
lasting, covenant, from everlasting, in the contrivance and
counsel of it, and to everlasting, in the continuance and con-
sequences of it. Secondly, That it is ordered, well ordered, in
all things, admirably well, to advance the glory of God, and
the honour of the Mediator, together with the holiness and
comfort of believers. It is herein well ordered, that whatever
is required in the covenant is promised, and that every trans-
gression in the covenant does not throw us out of covenant,
and that it puts our salvation, not in our own keeping, but in
the keeping of a Mediator. Thirdly, That it is sure, and
therefore sure, because well ordered ; the general offer of it is
BEFoEE CHRIST, 1054.
II.
David’s mighty men.
SAMUEL, XXIII.
sure, the promised mercies are sure, on the performance of the
conditions. The particular application of it to true believers
is sure, it is sure to all the seed. Fourthly, That it is all owr
salvation : nothing but this will save us, and this is sufficient :
zt is this only upon which our salvation depends. Fifthly,
That therefore it must be all our desire. Let me have an interest
in this covenant, and the promises of it, and I have enough, I
desire no more. -
3. Here is the doom of the sons of Belial read, v. 6, 7 (1.)
They shall be thrust away as thorns, rejected, abandoned ;
they are like thorns, not to be touched with hands, so passion-
ate and furious that they cannot be managed or dealt with by
a wise and faithful reproof, but must be restrained by law,
and the sword of justice ; Ps. xxxii. 9. and therefore like
thorns, (2.) They shall, at length, be utterly burnt with fire in
the same place, Heb. vi. 8. Now this is intended either, [1..]
As a direction to magistrates, to use their power for the punish-
ing and suppressing of wickedness. Let them thrust away
the sons of Belial ; see Ps. ci. 8. Or, [2.] As a caution to
magistrates, and particularly to David's sons and successors,
to see that they be not themselves sons of Belial, (as too many
of them were,) for then neither the dignity of their place, nor
their relation to David, would secure them from being thrust
away by the righteous judgments of God. Though men
could not deal with them, God would. Or, [3.]. As a predic-
tion of the ruin of all the implacable enemies of Christ's king-
dom. There are enemies without, that openly oppose it, and
fight against it ; and enemies within, that secretly betray it,
and are false to it; both are sons of Belial, children of the
wicked one, of the serpent’s seed ; both are as thorns, grievous
and vexatious : but both shall be so thrust away, as that Christ
will set up his kingdom, in despite of their enmity, will go
through them, Isa. xxvii. 4. and will, in due time, bless his
church with such peace, that there shall be no pricking brier,
mor grieving thorn. And those that will not repent, to give
glory to God, shall, in the judgment day, (to which the Chal-
dee paraphrast refers this,) be burnt with unquenchable fire.
See Luke xix. 27.
‘8 These be the names of the mighty men whom
David had : The Tachmonite that sat in the seat,
chief among the captains; the same was Adino the
Eznite ; he lifted up his spear against eight hundred,
whom he slew at one time. 9 And after him was
Eleazar, the son of Dodo the Ahobite, one of the
three mighty men with David, when they defied the
Philistines that were there gathered together to battle,
and the men of Israel were gone away. 10 He
arose, and Smote the Philistines until his hand was
weary, and his hand clave unto the sword: and the
LoRD wrought a great victory that day; and the
people returned after him only to spoil. 11 And
after him was Shammah, the son of Agee the Hara-
rite: and the Philistines were gathered together
... into a troop, where was a piece of ground full of len-
tiles ; and the people fled from the Philistines: 12
But he stood in the midst of the ground, and de-
fended it, and slew the Philistinez and the LORD
wrought a great victory. 13 And three of the thirty
chief went down, and came to David in the harvest-
time unto the cave of Adullam : and the troop of the
14 |
Philistines pitched in the valley of Rephaim.
And David was then in an hold, and the garrison of
the Philistines was then in Beth-lehem. 15 And
David longed, and said, Oh that one would give me
drink of the water of the well of Beth-lehem, which
is by the gate | 16 And the three mighty men brake
through the host of the Philistines, and drew water
out of the well of Beth-lehem, that was by the gate,
and took it, and brought it to David: nevertheless
he would not drink thereof, but poured it out unto
the LoRD ; 17 And he said, Be it far from me, O
LºRD, that I should do this: is not this the blood of
the men that went in jeopardy of their lives? there-
fore he would not drink it. These things did these
three mighty men. 18 And Abishai, the brother of
Joab, the son of Zeruiah, was chief among three:
and he lifted up his spear against three hundred,
–a
and slew them, and had the name among three. 19
Was he not most honourable of three ? therefore he
was their captain : howbeit he attained not unto the
first three. 20 And Benaiah the son of Jehoiada,
the son of a valiant man, of Kabzeel, who had done
many acts, he slew two lion-like men of Moab : he
went down also and slew a lion in the midst of a
pit in time of snow. 21 And he slew an Egyptian,
a goodly man : and the Egyptian had a spear in his
hand; but he went down to him with a staff, and
plucked the spear out of the Egyptian’s hand, and
slew him with his own spear. 22 These things did
Benaiah the son of Jehoiada, and had the name
among three mighty men. 23 He was more honour-
able than the thirty, but he attained not to the first
three : and David set him over his guard. 24 Asa-
hel the brother of Joab was one of the thirty ; Elha-
nan the son of Đodo of Beth—lehem. 25. Shammah
the Harodite, Elika the Harodite, 26 Helez the
Paltite, Ira the son of Ikkesh the Tekoite, 27
Abiezer the Amethothite, Mebunnai the Hushathite,
28 Zalmon the Ahohite, Maharai the Netophathite,
29 Heleb the son of Baanah, a Netophathite; Ittai the
son of Ribai, out of Gibeah of the children of Ben-
jamin, 30 Benaiah the Pirathonite, Hiddai of the
brooks of , Gaasb, 31 Abi-albon the Arbathite,
Azmaveth the Barhumite, 32 Eliahba the Shaal–
bonite ; of the sons of Jashen, Jonathan, 33 Sham-
mah the Hararite, Ahiam the son of Sharar the Ha-
rarite, 34 Eliphelet the son of Ahashai, the son of
the Maachathite; Eliam the son of Ahithophel the
Gilonite, 35 Hezrai the Carmelite, Paarai the Ar-
bite, 36 Igal the son of Nathan of Zobah, Bani the
Gadite, 37 Zelek the Ammonite ; Naharai the
Beerothite, armour-bearer to Joab the son of Zeruiah,
38 Ira an Ithrite, Gareb an Ithrite 39 Uriah the
Hittite : thirty and seven in all.
The catalogue which the historian has here left upon record
of the great soldiers that were in David's time, is intended,
1. For the honour of David, who trained them up in the arts
and exercises of war, and set them an example of conduct and
courage. It is the reputation, as well as the advantage, of a
prince, to be attended and served by such brave men as are
here described. 2. For the honour of those worthies them-
selves, who were instramental to bring David to the crown,
settle and protect him in the throne, and enlarge his conquests.
Note, Those that in public stations venture themselves, and
lay out themselves to serve the interests of their country, are
worthy of double honour, both to be respected by those of their
own age, and to be remembered by posterity. 3. To excite
those that come after to a generous emulation. 4: To show
how much religion contributes to the inspiring of men with
true courage. David, both by his psalms, and by his offerings
for the service of the temple, greatly promoted piety among
the grandees of the kingdom, 1 Chron. xxix. 6. and when they
became famous for piety, they became famous for bravery.
Now these mighty men are here divided into three ranks.
I. The first three, who had done the greatest exploits, and
thereby gained the greatest reputation : Adino, v. 8. Eleazar,
v. 9, 10. and Shammah, v. 11, 12. I do not remember that we
read of any of these, or of their actions, any where in all the
story of David, but here, and in the parallel place, 1 Chron.
xi. Many great and remarkable events are passed by in the
annals, which relate rather the blemishes, than the glories of
David's reign, especially after his sin in the matter of Uriah ;
so that we may conclude it to have been more illustrious than
it has appeared to us while reading the records of it.
The exploits of this brave triumvirate are here recorded.
They signalized themselves in the wars of Israel against their
enemies, especially the Philistines. 1. Adino slew eight hun-
dred at once, with his spear. 2. Eleazar defied the Philistines,
as they, by Goliath, had defied Israel, but with better success,
and greater bravery; for, when the men of Israel were gone
away, he not only kept his ground, but arose, and Smote the
Philistines, on whom God struck a terror, equal to the courage
with which this great hero was inspired. His hand was
weary, and yet it clave to his sword ; * §ns as he had any
BEFor E CHRIST, 1054.
David's mighty men.
II. SAMUEL, XXIII.
strength remaining, he held his weapon, and followed his
blow. Thus, in the service of God, we should keep up the
willingness and resolution of the spirit, notwithstanding the
weakness and weariness of the flesh : faint, yet pursuing,
(Judg. viii. 4) the hand weary, yet not quitting the sword.
Now that Eleazar had beaten the enemy, the men of Israel,
who were gone away from the battle, v. 9. returned to spoil,
v. 10. It is common for those who quit the field when any
thing is to be done, to hasten to it when any thing is to be
gotten. 3. Shammah met with a party of the enemy, that
were foraging, and routed them, v. 11, 12. But observe, both
concerning this exploit and the former, it is here said, The
ord wrought a great victory. . Note, How great soever the
bravery of the instruments is, the praise of the achievement
must be given to God. These fought the battles, but God
wrought the victory. Let not the strong man then glory in his
strength, or any of his military operations, but let him that
glories glory in the Lord. -
I. The next three were dist.-guished from, and dignified
above, the thirty, but attained not to the first three, v. 23. All
great men are not of the same size. Many a bright and be-
nign star there is, which is not of the first magnitude; and
many a good ship not of the first rate : of this second trium-
virate, two only are named, Abishai and Benaiah, whom we
have often met with in the story of David ; and who seem to
have been not inferior in serviceableness, though they were in
dignity, to the first three.
Here is, 1. A brave action of these three in conjunction.
They attended David in his troubles, when he absconded, in
the cave of Adullam, v. 13. suffered with him, and therefore
were afterward preferred by him. When David, and his brave
men who attended him, who had acted so vigorously against
the Philistines, were, by the iniquity of the times in Saul’s
reign, driven to shelter themselves from his rage in caves and
strong holds, no marvel that the Philistines pitched in the
valley of Rephaim, and put a garrison even in Beth-lehem
itself, v. 13, 14. If the church’s guides are so misled, as to
persecute some of her best friends and champions, the com-
mon enemy will, no doubt, get advantage by it. If David had
had his liberty, Beth-lehem would not have been now in the
Philistines’ hands.
But being so, we are here told, (1.) How earnestly David
longed for the water of the well of Beth-lehem. Some make
it a public-spirited wish, and that he meant, “Oh that we
could drive the garrison of the Philistines out of Beth-lehem,
and make that beloved city of mine our own again ;” the well
being put for the city, as the river often signifies the country
it passes through. But, if he meant so, those about him did
not understand him ; therefore it seems rather to be an in-
stance of his weakness. It was harvest-time, the weather was
hot, he was thirsty, perhaps good water was scarce, and there-
fore he earnestly wishes, “Oh that I could but have one
draught of the water of the well of Beth-lehem " With the
water of that well he had often refreshed himself when he was
a youth, and nothing now will serve him but that, though it is
almost impossible to come at it. He strangely indulged a
humour which he could give no reason for. Other water
might quench his thirst as well, but he had a fancy for that
above any. It is folly to entertain such fancies, and greater
folly to insist upon the gratification of them. We ought to
check our appetites, when they go out inordinately toward
those things that really are more pleasant and grateful than
other things. Be not desirous of dainties, much more when
they are thus set upon such things as only please a humour.
(2.) How bravely his three mighty men, Abishai, Benaiah,
and another not named, ventured through the camp of the
Philistines, upon the very mouth of danger, and fetched water
from the well of Beth-lehem, without David’s knowledge.
When he wished for it, he was far from desiring that any of
his men should venture their lives for it; but those three did,
v. 16. To show, [1..] How much they valued their prince,
and with what pleasure they could run the greatest hazards,
and undergo the greatest hardships, in his service. David,
though anointed king, was, as yet, an exile, a poor prince,
that had no external advantages to recommend him to the af.
fection and esteem of his attendants, nor was he in any capa-
city to prefer or reward them ; yet those three were thus zeal-
ous for his satisfaction, firmly believing the time of recompense
would come. Let us be willing to venture in the cause of
Christ, even when it is a suffering cause, as those who are
assured that it will prevail, and that we shall not lose by it at
last. Were they so forward to expose themselves, upon the
least hint of their prince's mind, and so ambitious to please
him 3 and shall not we covet to approve ourselves to our Lord
Jesus, by a read, compliance with every intimation of his
46
will, given us by his word, Spirit, and providence? [2.] How
little they feared the Philistines. They were glad of an occa-
sion to defy them. Whether they broke through the host
clandestinely, and with such art that the Philistines did not
discover them, or openly, and with such terror in their looks
that the Philistines durst not oppose them, is not certain ; it
should seem they forced their way, sword in hand. But see,
(3.) How self-denyingly David, when he had this far-fetched,
dear-bought water, poured it out before the Lord, v. 17. [1..] Thus
he would show the tender regard he had to the lives of his
soldiers, and how far he was from being prodigal of their
blood, Ps. lxxii. 14. In God’s sight, the death of his saints
is precious. [2.] Thus he would testify his sorrow for speak-
ing that foolish word which occasioned those men to put their
lives in their hands. Great men should take heed what they
say, lest any bad use be made of it by those about them. [3.}
Thus he would prevent the like rashness in any of his men for
the future. [4] Thus he would cross his own foolish fancy,
and punish himself for entertaining and indulging it, and
show that he had sober thoughts to correct his rash ones, and
knew how to deny himself even in that which he was most
fond of. Such generous mortifications become the wise, the
great, and the good. [5.] Thus he would honour God, and
give glory to him; the water purchased at this rate, he thought
too precious for his own drinking, and fit only to be poured
out to God as a drink-offering. If it was the blood of these
inen, it was God’s due, for the blood was always his. [6.;
Bishop Patrick speaks of some who think that David hereby
showed that it was not material water he longed for, but the
Messiah, who had the water of life; who, he knew, should be
born at Beth-lehem, which the Philistines therefore should
not be able to destroy. Lastly, Did David look upon that
water as very precious, which was got at the hazard of these
men’s blood, and shall not we much more value those bene-
fits, for the purchasing of which our blessed Saviour shed his
blood 2 Let us not undervalue the blood of the covenant, as
they do, that undervalue the blessings of the covenant.
2. The brave actions of two of them, on other occasions.
Abishai slew three hundred men at once, v. 18, 19. Benaiah
did many great things; (1.) He slew two Moabites that were
lion-like men, so bold and strong, so fierce and furious. (2.)
He slew a lion in a pit, either in his own defence, as Samson,
or, perhaps, in kindness to the country, a lion that had done
mischief. It being in a time of snow, he was more stiff, and
the lion more fierce and ravenous, and yet he mastered him.
(3.) He slew an Egyptian, on what occasion it is not said;
he was well armed, but Benaiah attacked him with no other
weapon than a walking staff, dexterously wrested his spear
out of his hand, and slew him with it, v. 21. For these, and
the like exploits, David preferred him to be captain of the life-
guard of standing forces, v. 23.
III., Inferior to the second three, but of great note, were
the thirty-one here mentioned by name, v.24, &c. Asahel is
the first, who was slain by Abner in the beginning of David’s
reign, but lost not his place in this catalogue. Elhanan is the
next, brother to Eleazar, one of the first three, v. 9. The sur-
names here given them, are taken, as it should seem, from the
places of their birth or habitation, as many surnames with us
originally were. From all parts of the nation, the most wise
and valiant were picked up to serve the king. Several of these
here named, we find captains of the twelve courses which Da-
vid appointed, one for each month in the year, 1 Chron. xxvii.
They that did worthily were preferred according to their
merits. One of them was the son of Ahithophel, v. 34. the
son famous in the camp, as the father at the council-board.
But to find Uriah the Hittite bringing up the rear of these
worthies, as it revives the remembrance of David's sin, so it
aggravates it; that a man who deserved so well of his king
and country should be so ill treated. Joab is not mentioned
among all these, either, 1. Because he was so great, that he
did not need to be mentioned ; the first of the first three sat
chief among the captains, but Joab was over them as general.
Or, 2. Because he was so bad, that he did not deserve to be
mentioned; for though he was confessedly a great soldier,
and one that had so much religion in him as to dedicate of his
spoils to the house of God, 1 Chron. xxvi. 21. yet he lost as
much honour by slaying two of David’s friends, as ever he got
by slaying his enemies.
Christ, the son of David, has worthies too, who, like Da-
vid’s, are influenced by his example, fight his battles against
the spiritual enemies of his kingdom, and in his strength are
more than conquerors. Christ’s apostles were his immediate
attendants, did and suffered great things for him, and, at
length, came to reign with him. They are mentioned with
honour in the New Testament, as these in the Old, especially,
BEFoRE CHRIST, 1017.
JDavid numbers the people.
II. SAMUEL, XXIV.
Rev. xxi. 14, Nay, all the good soldiers of Jesus Christ have
their names better preserved than even these worthies have ;
for they are written in heaven. This honour have all his
saints.
CHAP. XXIV.
The last words of David, which we read in the chapter before, were ad-
mirably good, but in this chapler we read of some of his last works, which
were none of the best : yet he repented, and did his first works again, and
so he finished well. 2 have here, I. His sin, which was numbering
the people in the pride of his heart, v. 1-9. II. His conviction of the
sin, and repentañce for it, v. 10. III. The judgment inflicted upon
him for it, v. 11—15. TV. The staying of the judgment, v. 16, 17.
V. The erecting of an altar in token of God's reconciliation to him and
his people, v. 18–25.
1 ND again the anger of the Lord was kindled
against Israel, and he moved David against
them to say, Go, number Israel and Judah. 2 For
the king said to Joab the captain of the host, which
was with him, Go now through all the tribes of Is-
rael, from Dan even to Beer-sheba, and number ye
the people, that I may know the number of the
people. 3 And Joab said unto the king, Now the
LORD thy God add unto the people, how many so-
ever they be, an hundred-fold, and that the eyes of
my lord the king may see it : but why doth my lord
the king delight in this thing 2 4 Notwithstanding
the king’s word prevailed against Joab, and against
the captains of the host: and Joab and the captains
of the host went out from the presence of the king,
to number the people of Israel. 5 And they passed
over Jordan, and pitched in Aroer, on the right side
of the city that lieth in the midst of the river of Gad,
and toward Jazer : 6 Then they came to Gilead,
and to the land of Tahtim–hodshi; and they came
to Dan-jaan, and about to Zidon, 7 And came to
the strong hold of Tyre, and to all the cities of the
Hivites, and of the Canaanites: and they went out
to the south of Judah, even to Beer–sheba. 8 So
when they had gone through all the land, they came
to Jerusalem at the end of nine months and twenty
days. 9 And Joab gave up the sum of the number
of the people unto the king : and there were in
Israel eight hundred thousand valiant men that
drew the sword ; and the men of Judah were five
hundred thousand men.
Here we have, I. The orders which David gave to Joab to
number the people of Israel and Judah, v. 1, 2. Two things
here seem strange. • -
1. The sinfulness of this. What harm was there in it 2 Did
not Moses twice number the people, without any crime 3 Does
not political arithmetic come in among the other policies of a
prince 3 Should not the shepherd know the number of his
sheep 2 Does not the Son of David know all his own by name 7
Might not he make good use of this calculation ? What evil
has he done, if he do this? Answer. It is certain that it was
a sin, and a great sin; but where the evil of it lay is not so
certain. (1.) Some think that the fault was, that he numbered
them that were under twenty years old, if they were but of
stature and strength able to bear arms; and that was the rea-
son why this account was not enrolled, because it was illegal,
1 Chron. xxvii. 23, 24. (2.) Others think the fault was, that
he did not require the half-shekel which was to be paid for the
service of the sanctuary, whenever the people were numbered,
as a ransom for their souls, Exod. xxx. 12. (3.) Others think
that he did it with a design to impose a tribute upon them for
himself, and to be put into his treasury; this by way of poll,
which, when he knew their numbers, he could tell what it
would amount to : but nothing of this appears, nor was David
ever a raiser of taxes. (4.) This was the fault, that he had
no orders from God to do it, nor was there any occasion for the
doing of it. It was a needless trouble both to himself and to
his people. (5.) Some think that it was an affront to the an-
cient promise which God made to Abraham, that his seed
should be innumerable as the dust of the earth: it savoured of
distrust of that promise, or a design to show that it was not
fulfilled in the letter of it. He would number those of whom
God had said that they could not be numbered. Those know
not what they do, that go about to disprove the word of God.
{6.) That which was the worst thing in numbering the people,
was, that David did it in the pride of his heart, which was
Hezekiah’s sin in showing his treasures to the ambassadors.
#. It was a proud conceit of his own greatness, in having
the command of so numerous a people, as if their increase had
been owing to any conduct of his, which was to be ascribed
purely to the blessing of God. [2.] It was a proud confidence
in his own strength. By publishing among the nations the
number of his people, he thought to appear the more formid-
able ; and doubted not, if he should have any war, that he
should overpower his enemies with the multitude of his forces;
trusting in an arm of flesh, more than he should have done,
who had written so much of trusting in God only. God judges
not of sin as we do. What appears to us harmless, or, at least,
but a small offence, may be a great sin in the eye of God, who
sees men's principles, and is a Discerner of the thoughts and
intents of the heart. But his judgment, we are sure, is accord-
ing to truth.
2. The spring from which it is here said to arise, is yet more
strange, v. 1. It is not strange that the anger of the Lord should
be kindled against Israel; there was cause enough for it, they
were unthankful for the blessings of David's government, and
strangely drawn in to take part with Absalom first, and after-
wards with Sheba : we have reason to think that their peace
and plenty made them secure and sensual, and for this God
was displeased with them ; but that, in his displeasure, he
should move David to number the people, is very strange. We
are sure that God is not the Author of sin ; he tempts no man :
we are told, 1 Chron. xxi. 1. that Satan provoked David to
number Israel; Satan, as an enemy, suggested it for a sin, as
he put it into the heart of Judas to betray Christ. God, as a
righteous Judge, permitted it, with a design, from this sin of
David, to take an occasion to punish other sins of Israel, which
he might justly have punished them for, without this. But
as, before, he brought a famine upon them for the sin of Saul,
so now, a pestilence for the sin of David ; that princes may,
from these instances, learn, when the judgments of God are
abroad, to suspect that their sins are the ground of the con-
troversy, and may therefore repent and reform themselves,
which should have a great influence upon national repentance
and reformation; and that people may learn to pray for those
in authority, that God would keep them from sin; because if
they sin, the kingdom smarts.
II. The opposition which Joab made to these orders. Even
he was aware of David’s folly and vain glory in his design.
He observed that David gave no reason for it, only, Number
the people, that I may know the number of the people ; and there-
fore he endeavours to divert his pride, and in a much more
decent manner than he had before endeavoured to divert his
passion upon the death of Absalom ; then he spake rudely and
insolently, ch. xix. 5–7. but now, as became him, v. 3. Now the
Lord thy God add unto the people an hundred-fold. There is
no occasion either to tax them, or enlist them, or make any
distribution of them. They are all easy and happy; and it is
his wish, both that their number might increase, and that the
king, though old, might live to see it, and have the satisfaction
of it. But why doth my lord the king delight in this thing 2
What need is there of doing it? . Pauperis est numerare pecus
—Leuve it to the poor to count their flocks. Especially; why
should David, who speaks so much of delighting in God, and
the exercises of devotion, and who, being old, one would think,
should have put away childish things, take a pleasure (so he
calls it modestly, but means taking, pride) in a thing of this
nature ? Note, Many things, not in themselves sinful, turn
into sin to us by our inordinate delighting in them. Joab was
aware of David's vanity herein, but he himself was not. It
would be good for us to have a friend that would faithfully ad-
monish us, when we say or do any thing proud or vain-glori-
ous, for we often do so, and are not ourselves aware of it.
III. The orders executed notwithstanding. The king’s word
prevailed, v. 4. he would have it done; Joab must not gainsay
it, lest he be thought to grudge his time and pains in the king's
service. It is an unhappiness to great men, to have those about
them that will aid them and serve them in that which is evil;
Joab, according to order, applied himself with some reluctancy
to this unpleasing task, and took the captains of the host to
help him. They began in the most distant places; in the
east first, on the other side Jordan, v. 5. then they went to-
ward Dan in the north, v. 6. so to Tyre on the east, and thence
to Beer-sheba in the south, v. 7. Above nine months were
spent in taking this account, a great deal of trouble and amaze-
ment was occasioned by it in the country, v. 8. and the sum
total was, at length, brought to the king at Jerusalem, v. 9.
Whether the numbers answered David’s expectation or no,
we are not told, nor whether the account fed his pride or mor-
tified it. They were very many, but, it § be, not so many
BEFoEE CHRIST, 1023.
If. SAMU E L, XXIV. Pestilence among the people.
as he thought they were. They had not inéreased in Canaan
as they had in Egypt, nor were much more than double to
what they were when they came into Canaan under Joshua,
about 400 years before ; yet it is an evidence that Canaan was
a very fruitful land, that so many thousands were maintained
within so narrow a compass.
10 And David’s heart smote him after that he had
numbered the people. And David said unto the
LoRD, I have sinned greatly in that I have done:
and now, I beseech thee, O LORD, take away the
iniquity of thy servant; for I have done very fool-
ishly. 11 For when David was up in the morning,
the word of the Loko came unto the prophet Gad,
David’s seer, saying, 12 Go and say unto David,
Thus saith the LoRD, I offer thee three things ;
choose thee one of them, that I may do it unto thee.
13 So Gad came to David, and told him, and said
unto him, Shall seven years of famine come unto
thee in thy land 2 or wilt thou flee three months be-
fore thine enemies, while they pursue thee ? or that
there be three days pestilence in thy land? Now ad-
vise, and see what answer I shall return to him that
sent me. 14 And David said unto Gad, I am in a
great strait: let us fall now into the hand of the
LoRD, (for his mercies are great,) and let me not fall
into the hand of man. 15 So the LORD sent a pes-
tilence upon Israel, from the morning even to the
time appointed : and there died of the people, from
Dan even to Beer-sheba, seventy thousand men.
16 And when the angel stretched out his hand upon
Jerusalem to destroy it, the Lo RD repented him of
the evil, and said to the angel that destroyed the
people; It is enough ; stay now thine hand. And the
angel of the LoRD was by the threshing-place of
Araunah the Jebusite. 17 And David Spake unto
the LoRD, when he saw the angel that smote the
people, and said, Lo, I have sinned, and I have
done wickedly : but these sheep, what have they
done? Let thine hand, I pray thee, be against me,
and against my father’s house.
We have here David repenting of the sin, and yet punished
for it ; God repenting of the judgment, and David thereby
made more penitent.
I. Here is David's penitent reflection upon, and confession
of, his sin in numbering the people. While the thing was
in doing, during all those nine months, we do not find that
David was sensible of his sin, (for then he would have coun-
termanded the orders he had given,) but when the account was
finished and laid before him, that very night his conscience
was awakened, and he felt the pain of it, just then when he
promised himself the pleasure of it. When he was about to
feast on the satisfaction of the numbers of his people, it was
turned into the gall of asps within him ; sense of the sin cast
a damp upon the joy, v. 10. 1. He was convinced of his sin ;
His heart smote him, before the prophet came to him, (I think
it should not be read for, v. 11. but, and when David was up, so
it is in the original,) his conscience showed him the evil of
what he had done; now that appeared sin, and exceeding
sinful, which, before, he saw no harm in. He reflected upon
it with great regret, and his heart reproached him for it. Note,
It is a good thing, when a man has sinned, to have a heart
within him to smite him for it ; it is a good sign of a principle
of grace in the heart, and a good step toward repentance and
reformation. 2. He confessed it to God, and begged earnestly
for the forgiveness of it. (1.) He owns he had sinned, sinned
greatly, though to others it might seem no sin at all, or a very
little one. True penitents, whose consciences are tender and
well informed, see that evil in sin, which others do not see.
(2.) He owns he had done foolishly, very foolishly, because he
had done it in the pride of his heart; and it was folly for him
to be proud of the numbers of his people, when they were
God’s people, not his, and, as many as they were, God could
soon make them fewer. (3.) He cries to God for pardon :
I beseech thee, O Lord, take away the iniquity of thy servant.
If we confess our sins, we may pray in faith that God will for-
give them, and take away, by pardoning mercy, that iniquity
whº ch we **** sincere repentance. -
354
II. The just and necessary correction which he suffered for
his sin. David had been full of tossings to and fro, all night,
under the sense of his sin, no rest in his bones because of it.
and he arose in the morning, expecting to hear of God's dis-
pleasure against him for what he had done, or designing to
speak with Gad his seer concerning it; Gad is called his seer,
because he had him always at hand to advise with in the
things of God, and made use of him, as his confessor and
counsellor; but God prevented him, and directed the pro-
phet Gad what to say to him, v. 11, and it is taken for granted,
i. That David must be corrected for his fault; it is too great
a crime, and reflects too much dishonour upon God, to go un-
punished, even in David himself; of the seven things that
God hates, pride is the first, Prov. vi. 17. Note, Those who
truly repent of their sins, and have them pardoned, yet are
often made to smart for them in this world. 2. The punish-
ment must answer to the sin. He was proud of the numbers
of his people, and therefore the judgment he must be chas-
tised with for this sin must be such as will make them fewer.
Note, What we make the matter of our pride, it is just with
God to take from us, or imbitter to us, and, some way or other,
to make the matter of our punishment. 3. It must be such a
punishment as the people must have a large share, in, for
God’s anger was kindled against Israel, v. 1. Though it was
David's sin that immediately opened the sluice, the sins of the
people all contributed to the deluge. .
Now, as to the punishment that must be inflicted, -
(1.) David is bid to choose what rod he will be beaten with,
v. 12, 13. His heavenly Father must correct him, but, to
show that he does not do it willingly, he gives David leave to
make choice whether it shall be by war, famine, or pestilence,
three sore judgments, and which greatly weaken and diminish
a people. God, by putting him thus to his choice, designed,
[I.] To humble him the more for his sin, which he would see
to be exceeding sinful, when he came to consider each of these
judgments as exceeding dreadful. [2] To upbraid him with
the proud conceit he had of his own sovereignty over Israel ;
he that is so great a prince, begins to think he may have
what he will ; “Come,” says God, “then, which wilt thou
have of these three things tº Compare Jer. xxxiv. 17. I pro-
claim a liberty for you, but it is such a liberty as this of
David’s, to the sword, to the pestilence, and to the famine ; and
Jer. xv. 2. Such as are for death, to death. Or, [3] To give
him some encouragement under the correction, letting, him
know that God did not cast him out of communion with him-
self, but that still his secret was with him, and in afflicting
him, he considered his frame, and what he could best bear.
Or, [4.] That he might the more patiently bear the rod, when
it was a rod of his own choosing. The prophet bids him ad-
vise with himself, and then tell him what answer he should
return to him that sent him. Note, Ministers are sent of God
to us, and they must give an account of the success of their
embassy; it concerns us, therefore, to consider what answer
they shall return from us, that they may give up their account
of us with.joy. - -
(2.) He excepts only against the judgment of the sword,
and for the other two, he refers himself to God, but intimates
his choice of the pestilence rather, v. 14. I am in a great strait,
and well hemight be, when fear, and the pit, and the Snare, are
before him, and if he escape one, he inevitably falls into the
other, Jer. xlviii. 43, 44. Note, Sin brings men into straits ;
wise and good men often distress themselves by their own
folly. [1..] He begs that he may not fall into the hand of man,
whatever comes, Let us not flee three months before our enemies;
that will sully all the glory of David’s triumphs, and give oc-
casion to the enemies of God and Israel to behave themselves
proudly. See Deut. xxxii. 26, 27. Their tender mercies are
cruel; and in three months they will do that damage to the
nation which many years will not repair. But, [2.] He casts
himself upon God; Let us fall now into the hand of the Lord,
for his mercies are great. Men are God’s hand, so they are
called, Ps. xvii. 14. the sword of his sending, yet there are
some judgments which come more immediately from his hand
than others, as famine and pestilence, and which of these
shall be the scourge, he refers it to God, who chooses the
shortest, that he might the sooner testify his being reconciled.
But some think that I)avid, by these words, intimates his
choice of the pestilence. The land had not yet recovered the
famine under which it smarted three years upon the Gibeon-
ites’ account, and therefore let us not be corrected with that
rod, for that also will be the triumph of our neighbours; hence
we read of the reproach of famine, Ezek. xxxvi. 30. but,
Israel must be diminished, let it be by the pestilence, for that
is falling into the hands of the Lord, who usually inflicted that
judgment, by the hand of his own immediate servants, the
BEFORE CHRIST, 1023.
The pestilence stayed.
II. SAMUEL, XXIV.
*–
, ºr-
4
angels, as in the death of the first-born of Egypt. That is a
judgment to which David himself, and his own family, lie as
open as the meanest subject, but not so either to famine or
sword, and therefore David, tenderly conscious of his guilt;
, chooses that. Sword and famine will devour one as well as
another, but, it may be thought, the destroying angel will draw
his sword against those who are known to God to be most
:guilty. ... This will be of the shortest continuance, and he
dreads the thought of lying long under the token of God’s dis-
pleasure. It is a dreadful thing, the apostle says, to fall into
, the hands of the living God, Heb. x. 31. a fearful thing indeed
for sinners that have, by their impenitency, shut themselves
out from all hope of his mercy ; but David, a penitent, dares
cast himself into God's hand, knowing he shall find that his
mercies are great. Good men, even, when they are under God’s
frowns, yet will entertain no other than good thoughts of him :
Though he slay me, yet will I trust in him.
. (3.) A pestilence is, accordingly, sent, v. 15. from Dan to |
‘Beer-sheba, from one end of the kingdom to the other, which
shows it to come immediately from God’s hand, and not from
any natural causes: David had his choice, he suffers by mira-
cle, and not by ordinary means. For the continuance of it, it
*lasted from morning (this very morning on which it was put
“to David’s choice) to the time appointed, that is, to the third
day, so Mr. Poole; or only to the evening of the first day, the
*time appointed for the evening sacrifice, so Bishop Patrick
and others, who reckon that the pestilence lasted but nine
‘hours, and that, in compassion to David, God shortened the
time he had first mentioned. The execution the pestilence
did was very severe, there died seventy thousand men, that were
all well, and sick, and dead, in a few hours. What a great
cry, may we suppose, was there now throughout all the land of
Israel, as there was in Egypt when the first-born were slain :
ºbut that was at midnight, this, in the day-time, Ps. xci. 6."
See the power of the angels, when God gives them commis-
“sion, either to save or destroy : Joab is nine months in pass-
ing with his pen, the angel but nine hours in passing with his
sword, through all the coasts and corners of the land of Israel.
"See how easily God can bring down the proudest sinners, and
*how much we owe daily to the divine patience. David's
adultery is punished, for the present, only with the death of
“one infant, his pride with the death of all those thousands; so
‘much does God hate pride. The number slain amounts al-
Smost to half a decimation ; seventy: thousand was about one
‘in twenty: now, we may suppose, David's flesh trembled for
fear of God, and he was afraid of his judgments, Ps. cxix. 120.
III. God’s gracious relaxation of the judgment, when it be-
'gan to be inflicted upon Jerusalem, v. 16. The angel stretched
•out his hand upon Jerusalem, as if he intended to do greater
“execution there than any where else, even to destroy it ; the
country had drunk of the bitter cup, but Jerusalem must
drink the dregs: it should seem, that was last numbered, and
ºtherefore was reserved to be last plagued ; perhaps there was
more wickedness, especially more pride, (and that was the sin
now chastised,) in Jerusalem than elsewhere, therefore the
‘hand of the destroyer is stretched out upon that: but then
«the Lord repenteth him of the evil, changed not his mind, but
his way, and said to the destroying angel, It is enough, stay
now thine hand, and let mercy rejoice against judgment. Jeru-
salem shall be spared for the ark's sake, for it is the place God
'has chosen to put his name there. See here how ready God
is to forgive, and how little pleasure he takes in punishing :
and let it encourage us to meet him by repentance in the way
of his judgments. This was on mount Moriah. Dr. Light-
foot observes, that in the very place where Abraham, by a
"countermand from heaven, was stayed from slaying his son,
this angel, by a like countermand, was stayed from destroy.
...ing Jerusalem. It is for the sake of the great Sacrifice, that
“our forfeited lives are preserved from the destroying angel.
IV. David's renewed repentance for his sin upon this occa-
ision, v. 17. He saw the angel, (God opening his eyes for
that purpose,) saw his sword stretched out to destroy, a flam-
ºng sword 1 saw him ready to sheath it, upon the orders given
'him to stay proceedings ; seeing this, he spoke, not to the
angel, (he knew better than to address himself to the servant
in the presence of the Master, or to give that honour to the
‘creature which is the Creatof's due,) but to the Lord, and said,
Lo, I have sinned. Note, True penitents, the more they re-
ceive of God's sparing, pardoning mercy, the more humbled
they are for sin, and the more resolved against it. They shall
be ashamed, when I am pacified toward them. Ezek. xvi. 63.
Observe, 1. How he criminates himself, as if he could never
speak ill enough of his own fault; “I have sinned, and I have
done wickedly, mine is the crime, and therefore on me be the
cross; Let thy hard be against me, and my father's house : I am
Vol. I. 5 Q
thousand of them. 2. H
the sinner, let me be the sufferer;” so willing was he to ac.
cept the punishment of his iniquity, though he was worth ten
- ow he intercedes for the people,
whose bitter lamentations made his heart to ache, and his ears
to tingle ; These sheep, what have they done? Done!: Why
they had done much amiss; it was their sin that provoked
God to leave David to himself to do as he did ; yet, as became
a penitent, he is severe upon his own faults, while he ex-
tenuates theirs. Most people, when God’s judgments are
abroad, charge others with being the cause of them, and care
not who falls by them, so they can escape; but David’s pent-
tent and public spirit was otherwise affected. Let this re-
mind us of the grace of our Lord Jesus, who gave himself for
our sins, and was willing that God's hand should be against
him, that we might escape. This shepherd was smitten, that
the sheep might be spared. • w . . . -
18 And Gad came that day to David, and said
unto him, Go up, rear an altar unto the LoRD in
the threshing-floor of Araunah the Jebusite. 19 And
David, according to the saying of Gad, went up, as
the Lord commanded. 20 And Araunah looked,
and saw the king and his servants coming on toward
him ; and Araunah went out, and bowed himself
before the king on his face upon the ground. 21
And Araunah said, Wherefore is my lord the king
come to his servant? And David said, To buy the
threshing-floor of thee, to build an altar unto the
LoRD, that the plague may be stayed from the peo-
ple. 22 And Araunah said unto David, Let my lord
the king take and offer up what seemeth good unto
him : behold, here be oxen for burnt-sacrifice, and
threshing-instruments and other instruments of the
oxen for wood. 23 All these things did Araunah,
as a king, give unto the king : and Araunah said
unto the king, The Lord thy God accept thee. 24
And the king said unto Araunah, Nay; but I will
surely buy it of thee at a price: neither will I offer -
burnt-offerings unto the LoRD my God of that which
doth cost me nothing. So David bought the thresh;
ing-floor and the oxen for fifty shekels of silver. 25
And David built there an altar unto the LORD, and
offered burnt-offerings, and peace-offerings. So the
LoRD was entreated for the land, and the plague was
stayed from Israel.
Here is, I. A command sent to David, to erect an altar in
the place where he saw the angel, v. 18. This was to inti-
mate to David, 1. That, upon his repeated submission and
humiliation, God was now thoroughly reconciled to him ; for
if the Lord had been pleased to kill him, he would not have ac-
gepted an offering, and therefore would not have ordered
him to build an altar. God's encouraging us to offer to him
spiritual sacrifices, is a comfortable evidence of his reconciling
us to himself. 2. That peace is made between God and sin-
ners by sacrifice, and not otherwise, even by Christ the great
Propitiation, of whom all the legal sacrifices were types. . It is
for his sake that the destroying angel is bid to stay his hand.
3. That when God's judgments are graciously stayed, we
ought to acknowledge it with thankfulness, to his praise.
This altar was to be for thank-offerings. See Isa. xii. 1.
II. The purchase which David made of the ground, in order.
hereunto. It seems, the owner was a Jebusite, Araunah by
name, proselyted, no doubt, to the Jewish religion, though by
birth a Gentile, and therefore allowed, not only to dwell
among the Israelites, but to have a possession of his own in a
city, Lev. xxv. 29, 30. The piece of ground was a threshing-
floor, a mean place, yet thus dignified ; a place of labour,
therefore thus dignified. Now, - . . . . .
1. David went in person to the owner, to treat with hitti.
See his justice, that he would not so much as use it in the
present exigence, though the proprietor was an alien, though
himself was a king, and though he had express orders from
God to rear an altar there, till he had bought it, and paid for
it. God hates robbery for burnt-offering. See his humility,
how far he was from taking state; though a king, he was how
a penitent, and therefore, in token of his self-abasement, he
neither sent for Araunah to come to him, nor sent another to
deal with him, but went himself, v. 19. and though it looked
like a diminution of himself, he lost no honour by it; Araunah.
when he saw him, went and bowed him,§ the grouna before
BEFoRE CHRIST, 1023.
The pestilence stayed.
II. SAMUEL, XXIV.
him, v. 20. Great men will be never the less respected for
their humility, but the more.
Araunah, when he understood his business, v. 21. gene-
rously offered him, not only the ground to build his altar on,
but oven for sacrifices, and other things that might be of use to
him in the service, v. 22. and all this gratis, and a good prayer
into the bargain ; The Lord thy God accept thee! This he did,
(1.) Because he had a generous spirit with a good estate. He
gave as a king, v. 23. though an ordinary subject, he had the
spirit of a prince. In the Hebrew it is, He gave, even the king
to the king, whence it is supposed that Araunah had been king
of the Jebusites in that place ; or was descended from their
royal family, though now a tributary to David. (2.) Because
he greatly honoured David, though his conqueror, upon the
score of his personal merits, and never thought he could do too
much to oblige him. (3.) Because he had an affection for
Israel, and earnestly desired that the plague might be stayed ;
and the honour of its being stayed at his threshing-floor he
would account a valuable consideration for all he now ten-
dered to David. .
3. David resolves to pay the full value of it, and does so, v.
24. Here were two generous souls well met. Araunah is
very willing to give ; but David is determined to buy, and, for
a good reason, he will not offer that to God which cost him
nothing. He would not take advantage of the pious Jebusite's.
generosity ; he thanks him, no doubt, for his kind offer, but
pays him now fifty shekels of silver, for the floor and the oxen,
for the present service, and afterward 600 shekels of gold for
the ground adjoining, to build the temple on. Note, Those
know not what religion is, all whose care it is to make it cheap.
and easy to themselves, and who are best pleased with that
which costs them least pains or money. What have we our
substance for, but to honour God with it; and how can it be
better bestowed 2 -
III. The building of the altar, and the offering of the proper
sacrifices upon it, v. 25. Burnt-offerings, to the glory of God’s
justice in the execution that had been done; and peace-offer-
ings, to the glory of his mercy in the seasonable staying of the:
process. Hereupon, God showed (it is supposed by fire from.
heaven consuming the sacrifices) that he was entreated for the
land, and that it was in mercy that the plague was removed,
and in token of God’s being reconciled both to prince and
people. Christ is our Altar, our Sacrifice ; in him alone we
may expect to find favour with God, to escape his wrath, and
the sword, the flaming sword, of that cherubim which keeps,
the way of the tree of life.
AN
EXPOSITION,
W IT H
P R A CT I C A L O B S E R V A TI O N S,
OF THE FIRST BOOK OF
FC I N G. S.
Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced ; it is a piece of honoun
that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men,
under the several administrations of it; but there, the King is one, and his Name one. The particular history now before
us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them ;.
for still it is a sacred history, much more illustrative, and not less entertaining, than any of the histories of the kings of the
earth, to which (those of them that are of any certainty) it is prior in time ; for though there were kings in Edom before there.
was any king in Israel, Gen. xxxvi. 31. (foreigners, in that point of state, got the precedency,) yet the history of the kings of
Israel lives, and will live, in holy writ, to the end of the world, whereas that of the kings of Edom is long since buried in
oblivion : for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes in
a night, and perishes in a night.—The Bible began with the story of the Patriarchs, and Prophets, and Judges, men whose
converse with Heaven was more immediate, (the record of which strengthens our faith,) but is not so easily accommodated
to our case, now that we expect not visions, as the subsequent history of affairs, like ours, under the direction of common
providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him ; for not
only prophets, but kings, desired to see the great mysteries of the Gospel, Luke x. 24.—The two books of Samuel are intro-
ductions to the books of the Kings, as they relate the origin of the royal government in Saul, and of the royal family in:
David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession
of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as, from the book
of Genesis, we may collect excellent rules of economics, for the good governing of families; so, from these books, of politics.
for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which
Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus,
briefly given :-David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehosha-
phat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty,
Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the
tender-hearted, Jehoiakim, Jehoiachin, and Zedekiah, alſwicked, and such as brought ruin quickly on themselves and their
kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long, and those of tile.
inad short. The consideration of which will make the state of Israel not altogether so bad, in this period, as, at first, it
seems. . In this first book, we have, - t
I. K. (NGS, i.
I. The death of David, ch. i. and ii.
II. The glorious reign of Solomon, and his building of the temple, ch. iii.-x. but the cloud his sun set under, ch. xi.
Ill. The division of the kingdoms in the reign of Rehoboam, and his reign and Jeroboam's, ch. xii.-xiv.
IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. xv. and xvi.
V. Elijah's miracles, ch. xvii.-xix.
VI. Ahab's success against Ben-hadad, his wickedness and fall, ch. xx-xxii.
though gods to us, are men to God, mortal and accountable.
And in all this history it appears, that kings
BEFor E CHRIST 1015.
CHAP. I.
Jn this chapter, we have, J., Papid declining in his health, p. 1–4. II.
Adonijah aspiring to the kingdom, and treating his party, in order to it,
v. 5–10. Iſ I. Nathan and Bath-sheba contriving to secure ſhe suc-
cession to Solomon, and prevailing for an order from David for that pur-
pose, v. I l–31. ... I V. The anointing of Solomon accordingly, and the
jpeople's joy therein, v. 32–40. V. The effectual stop this put to Ado-
nijah's usurpation, and the dispersion of his party, thereupon, v. 41–49.
p'{ sºmeºs dismission of Adonijah upon his good behaviour,
ºp. 50–53.
1 OW king David was old and stricken in
years; and they covered him with clothes,
but he gat no heat. 2 Wherefore his servants said
unto him, Let there be sought for my lord the king
a young virgin ; and let her stand before the king,
and let her cherish him, and let her lie in thy bosom,
that my lord the king may get heat. 3 So they
sought for a fair damsel throughout all the coasts of
Israel, and found Abishag a Shunammite, and
brought her to the king. 4 And the damsel was
very fair, and cherished the king, and ministered to
him : but the king knew her not.
David, in the foregoing chapter, had, by the great mercy of
God, escaped the sword of the destroying angel ; but our de-
liverances from or through diseases and dangers, are but re-
prieves ; if the candle be not blown out, it will burn out of
itself. We have David here sinking under the infirmities of
old age, and brought by them to the gates of the grave. He
that cometh up out of the pit, shall fall into the snare ; and,
One way or other, we must needs die.
1. It would have troubled one to see David so infirm. He
was old, and his natural heat so wasted, that no clothes could
keep him warm, v. 1. David had been a valiant active man,
and a man of business, and very vehement had the flame
always been in his breast ; and yet now his blood is chilled
and stagnated, he is confined to his bed, and there can get no
heat. He was now seventy years old. Many, at that age,
are as lively and fit for business as ever : but David was now
chastised for his former sins, especially that in the matter of
Uriah, and felt from his former toils, and the hardships he
had gone through in his youth, which then he made nothing
of, but was now the worse for. Let not the strong man glory in
his strength, which may soon be weakened by sickness, or, at
last, will be weakened by old age. Let young people remem-
ber their Creator, in the days of their youth, before these evil
days come. What our hand finds to do for God, and our
Souls, and our generation, let us do with all our might, because
the night comes, the night of old age, in which no man can
work; and, when our strength is gone, it will be a comfort to
remember that we used it well.
2. It would have troubled one to see his physicians so weak
and unskilful, that they knew no other way of relieving him
than by outward applications. No cordials, no spirits, but,
(1.) They covered him with clothes, which, where there is any
inward heat, will keep it in, and so increase it ; but, where
it is not, they have none to communicate, no, not royal
clothing. Elihu makes it a difficulty to understand how our
garments are warm upon us, Job xxxvii. 17. but, if God deny
his blessing, men clothe them, and there is none warm, Hag. i.
6. David here was not. (2.) They foolishly prescribed
nuptials to one that should rather have been preparing for his
funeral. v. 2–4. but they knew what would eatify their own
corruptions, and perhaps were too willing to gratify his, un-
der colour of consulting his health ; his prophets should have
been consulted as well as his physicians, in an affair of this
nature. However, this might be excused, then, when even
good men ignorantly allowed themselves to have many wives.
We now have not so learned of Christ, but are taught, that one
man must have but one wife, Matth. xix. 5. And further,
that it is good for a man not to touch a woman, 1 Cor. vii. 1.
That Abishag was married to David before she lay with him,
The Design of Adonijah.
and was his secondary wife, appears from its being imputed as
a great crime to Adonijah, that he desired to marry her (ch.
ii. 22.) after his father’s death.
5 Then Adonijah the son of Haggith exalted
himself, saying, I will be king : and he prepared
him chariots and horsemen, and fifty men to run
before him. 6 And his father had not displeased
him at any time in saying, Why hast thou done so 2
and he also was a very goodly man ; and his mother
bare him after Absalom. 7 And he conferred
with Joab the son of Zeruiah, and with Abiathar
the priest: and they, following Adonijah, helped
him. 8 But Zadok the priest, and Benaiah the son
of Jehoiada, and Nathan the prophet, and Shimei,
and Rei, and the mighty men which belonged to
David, were not with Adonijah. 9 And Adonijah
slew sheep and oxen and fat cattle by the stone of
Zoheleth, which is by En-rogel, and called all his
brethren the king's sons, and all the men of Judah
the king’s servants: 10 But Nathan the prophet,
and Benaiah, and the mighty men, and Solomon
his brother, he called not.
David had much affliction in his children ; Amnon and
Absalom had both been his grief; the one his first-born, the
other his third : (2 Sam. iii. 2, 3.) his second, whom he had
by Abigail, we will suppose he had comfort in ; his fourth
was Adonijah, (2 Sam. iii. 4.) he was one of those that were
born in Hebron ; we have heard nothing of him till now, and
here we are told that he was a comely person, and that he was
next in age, and (as it proved) next in temper, to Absalom,
v. 6. And further, that in his father's eyes he had been a
jewel, but was now a thorn.
I. His father had made a fondling of him, v. 6. He had
not displeased him at any time. It is not said, He never dis-
pleased his father; it is probable that he had done so fre-
quently, and his father was secretly troubled at his misconduct,
and lamented it before God : but his father had not displeased
him, either by crossing him in his humours, or denying him
any thing he had a mind to, or by calling him to an account,
as to what he had done, and where he had been, or by keep-
ing him to his book or his business, or reproving him for what
he saw or heard of that he did amiss ; he never said to him,
Why hast thou done so 7 because he saw it was uneasy to him,
and he could not bear it without fretting. It was the son’s
fault, that he was displeased at reproof, and took it for an af-
front, whereby he lost the benefit of it. And it was the father's
fault, that, because he saw it displeased him, he did not re-
prove him ; and now he justly smarted for indulging him
They who honour their sons more than God, as they do who
keep them not under good discipline, thereby forfeit the ho-
nour they might expect from their sons. -
II. He, in return, made a fool of his father: because he
was old, and confined to his bed, he thought no notice was to
be taken of him, and therefore eralted himself, and said, I will
be king, p. 5. Children that are indulged learn to be proud
and ambitious, and that is the ruin of a great many young
people. The way to keep them humble, is, to keep them un-
der. Observe, Adoniiah’s insolence. 1. He looks upon the
days of mourning for his father to be at hand, and therefore he
prepares to succeed him, though he knew that, by the desig-
nation both of God and David, Solomon was to be the man,
for public notice had been given of it by David himself, and
the succession settled, as it were, by act of parliament, in pur-
suance of God’s appointment, 1 Chron. xxii. 9; xxiii. 1. This
entail Adonijah attempted by force to cut off, in contemp,
both of God and his father. Thus is the kingdom of Christ
opposed, and there are those that say, “We will not have him
to reign over us.” 2. He looks upon his father as superan-
nuated, and good for nothing, and ther ºf he enter imme,
BEFORE CHRIST, 1015.
I. KINGS, I. David names Solomon his successor.
wº-
diately upon the possession of the throne. He cannot wait
till his father's head be laid low, but it must now be said,
Adonijah reigns, v. 18...and, God, save king Adonijah, v.25.
His father is not fit to govern, for he is old, and past it : nor
Solomon, for he is young, and not come to it; and therefore
Adonijah will take it upon him. It argues a very base.and
wicked mind for children to insult over their parents, because
of the infirmities of their age, -
In pursuance of this ambitious prospect, (1.) He got a great
retinue, v. 5. chariots and horsemen, both for state and strength ;
to wait on him, and to fight for him. (2.) He made great in-
terest, with no less than Joab, the general of the army, and
Abiathar the high priest, v. 7. That he should make his court
to those who, by their influence in church and camp, were
capable of doing him great service, is not strange ; but we
may well wonder by what arts they could be drawn to follow
him, and help him. They were old men, who had been faith-
ful to David, in the most difficult and troublesome of his times;
men of sense and experience, who, one would think, would
not easily be wheedled. They could not propose any advan-
tage to themselves by it, for they were both at the top of their
preferment, and stood fast in it. They could not be ignorant of
the entail of the crown upon Solomon, which it was not in their
power to cut off, and whom, therefore, it was their interest to
oblige. But God, in this matter, left them to themselves,
perhaps to correct them, for some former misconduct, with a
scourge of their own making. We are told, v. 8. who they
were that were of such approved fidelity to David, that Adoni-
jah had not the confidence so much as to propose it to them,
Zadok, Benaiah, and Nathan. A man that has given proofs
of his resolute adherence to that which is good, shall not be
asked to do a bad thing. (3.) He prepared a great entertain-
ment (v. 9.) at En-rogel, not far from Jerusalem : his guests
were the king's sons, and the king's servants, whom he feasted
and caressed, to bring them over to his party; but Solomon
was not invited, either because he despised him, or because he
despaired of him, v. 10. Such as serve their own belly, and
will be in the interest of those that will feast them, what side
soever they are of, are an easy prey to seducers, Rom. xvi. 18.
Some think that Adonijah slew these sheep and oxen, even fat
ones, for sacrifice, and that it was a religious feast he made,
beginning his usurpation with a show of devotion, as Absalom,
under the colour of a vow, 2 Sam. xv. 7. which he might do
the more plausibly, when he had the high priest himself on
his side. It is pity that any occasion should ever be given to
say, In, nomine Domini incipit omne malum–In the name of the
ford begins all evil, and that religious exercises should be
made to patronize unrighteous practices.
11 Wherefore Nathan spake unto Bath-sheba the
mother of Solomon, saying, Hast thou not heard
that Adonijah the son of Haggith doth reign, and
HDavid our lord knoweth it not ? 12 Now therefore
come, let me, I pray thee, give thee counsel, that
thou mayest save thine own life, and the life of thy
son Solomon. 13 Go and get thee in unto king
David, and say unto him, Didst not thou, my lord,
O. king, swear unto thine handmaid, saying, Assur-
edly Solomon thy son shall reign after me, and he
shall sit upon my throne 2 why then doth Adonijah
reign 2.14 Behold, while thou yet talkest there with
the king, I also will come in after thee, and confirm
thy words. 15 And Bath-sheba went in unto the
king into the chamber: and the king was very old;
and Abishag the Shumammite ministered unto the
16 And Bath-sheba bowed, and did obei-
king,
sance unto the king. And the king said, 'What
wouldest thou? 17 And she said unto him, My
lord, thou swarest by the Lord thy God unto thine
handmaid, saying, Assuredly Solomon thy son shall
reign after me, and he shall sit upon my throne:
-18 And now, behold, Adonijah reigneth ; and now,
my lord the king, thou knowest it not:
hath slain oxen and fat cattle and sheep in abund-
ance, and hath called all the sons of the king, and
Abiathar the priest, and Joab the captain of the
host; but Solomon thy servant hath he not called.
20. And thou, my lord, O king, the eyes of all Israel
are upon thee, that thou shouldest tell them who
presence, and stood before the king.
19 And he
—º
shall sit on the throne of my lord the king after him.
21 Otherwise it shall come to pass, when my lord
the king shall sleep with his fathers, that I and my
son Solomon shall be counted offenders. 22 And,
lo, while she yet talked with the king, Nathan the
prophet also came in. 23 And they told the king,
saying, Behold, Nathan the prophet. And when he
was come in before the king, he bowed himself be-
fore the king with his face to the ground. 24 And
Nathan said, My lord, O king, hast thou said,
Adonijah shall reign after me, and he shall sit upon
my throne : 25 For he is gone down this day, and
hath slain oxen and fat cattle and sheep in abund-
ance, and hath called all the king's sons, and the
captains of the host, and Abiathar the priest: and,
behold, they eat and drink before him, and say,
God save king Adonijah. 26 But me, even me thy
servant, and Zadok the priest, and Benaiah the son
of Jehoiada, and thy servant Solomon, hath he not
called. 27 Is this thing done by my lord the king,
and thou hast not showed it unto thy servant, who
should sit on the throne of my lord the king after
him ; 28 Then king David answered and said,
Call me Bath-sheba. And she came into the king’s
29 And the
king sware, and said, As the Lo RD liveth, that hath
redeemed my soul out of all distress, .30 Even as I
sware unto thee by the LoRD God of Israel, saying,
Assuredly Solomon thy son shall reign after me,
and he shall sit upon my throne in my stead ; even
so will I certainly do this day. 31. Then Bath-sheba
bowed with her face to the earth, and did reverence
to the king, and said, Let my lord king David live
for ever.
We have here the effectual endeavours that were used by
Nathan and Bath-sheba to obtain from David a ratification of
Solomon's succession, for the crushing of Adonijah's usurpa-
tion. 1, David himself knew not what was doing. Disobe-
dient children think that they are well enough off, if they can
but keep their good old parents ignorant of their bad courses;
but a bird of the air will carry the voice. 2. Bath-sheba lived
retired, and knew nothing of it, till Nathan informed her.
Many get very comfortably through this world, that know little
how the world goes. 3. Solomon, it is likely, knew of it, but
was as a deaf man that heard not. Though he had years, and
wisdom above his years, yet we do not find that he stirred to
oppose Adonijah, but quietly composed himself, and left it to
God and his friends to order the matter. Hence David, in his
psalm for Solomon, observes, that while men, in pursuit of
the world, in vain rise early and sit up late, God giveth his be-
loved (his Jedidiahs) sleep, in giving ife. to be easy, and gain
their point without agitation, Ps. cxxvii. 1, 2. How, then, 1s
the design brought about ! . . . . . . . . . , ,
I. Nathan the prophet alarms Bath-sheba, by acquainting
her with the case, and puts her in a way to get an order from
the king, for the confirming of Solomon's title. He was con-
cerned, because he knew God's mind, and David's and Israel's
interest; it was by him that God had named Solomon Jedi-
diah, 2 Sam. xii. 25. and therefore he could not sit still and see
the throne usurped, which he knew was Solomon's right, by
the will of Him from whom promotion cometh. When crowns
were disposed of by immediate direction from Heaven, no
marvel that prophets were so much interested and employed
in that matter; but, now that common providence rules the
affairs of the kingdom of men, Dan. iv. 32. the subordinate
agency must be left to common persons, and let not prophets
intermeddle in them, but keep to the affairs of the kingdom of
God among men. Nathan applies himself to Bath-sheba, as
one that had the greatest concern for Solomon, and could have
the freest access to David. He acquaints her with Adonijah's
attempt, v. 11. and that it was not with David's consent or
knowledge. He suggests to her, that not only Solomon was in
danger of losing, the crown, but that he and she too were in
danger of losing their lives, if Adonijah prevailed. A humble
spirit may be indifferent to a crown, and may be content, not-
withstanding the prospect of it, to sit-down short of the pos-
session of it; but the law of self-preservation, and the sixta
cornmandment, obliges us to use all possible endeavours; tº
852
BEFORE CHRIST, 1015.
I. KINGS, I. David names Solomon his successor.
Secure our own life and the life of others. Now, says Nathan,
let me give thee counsel how to save thy own life, and the life of
thy son, v. 12. Such as this is the counsel that Christ's minis.
ters gives us in his name, to give all diligence, not only that
o man take our crown, Rev. iii. 11. but that we save our lives,
even the lives of our souls. He directs her, v. 13. to go to the
king, to remind him of his word and oath, that Solomon should
be his successor; and to ask him, in the mosthumble manner,
Why doth Adonijah reign 2. He thought David was not so cold
but this would warm him. Conscience as well as a sense of
honour, would put life into him, upon such an occasion as
this; and he promises, v. 14. that, while she was reasoning
with the king upon this matter, he would come in and second
her, as if he came accidentally, which perhaps the king might
look upon as a special providence, (and he was one that took
notice of such evidences, 1 Sam. xxv. 32, 33.) or, however, it
Would help to awaken him so much the more. - --
II. Bath-sheba, according to his advice and direction,
loses no time, but immediately makes her application to the
king, on the same errand that Esther came to king Ahasuerus,
to intercede for her life. She needed not wait for a call, as
Esther did ; she knew she should be welcome at any time; but
it is remarked, that, when she visited the king, Abishag was
ministering to him, v. 15. and Bath-sheba took no displeasure
either at him or her for it. Also that she bowed, and did
*beisance to the king, v. 16. in token of her respect to him,
20th as her prince and as her husband ; such a genuiné
daughter was she of Sarah, who obeyed Abraham, calling him
Čard. They that would find favour with superiors, must show
them reverence, and be dutiful to those whom they expect to
be kind to them. Her address to the king, on this occasion,
is very discreet. l. She reminds him of his promise madé
to her, and confirmed with a solemn oath, that Solomon
should succeed him, v. 17. She knew how fast this would
h9ld such a conscientious man as David was. 2. She informs
him of Adonijah's attempt, which he was ignorant of, v. 18.
“Adonijah reigns, in competition with thee for the present,
and in contradiction to thy promise for the future. The fault
is not thine, for thou knewest it not ; but, now that thou know-
est it, thou wilt, in pursuance of thy promise, take care to
suppress it.” She tells him who were his guests, and who
Were in his interests, but Solomon thy servant has he not called,
which plainly shows he looks upon him as his rival, and aims
to undermine him, v. 19. It is not an oversight, but a con-
tempt of the act of settlement, that Solomon is neglected. 3.
She pleads that it was very much in his power to obviate this
mischief, v. 20. The eyes of all Israel are upon thee, not only as
a king, for we cannot suppose it to be the prerogative of any
prince to bequeath his subjects by will, (as if they were his
gºods and chattels,) to whom he pleases, but as a prophet;
all Israel knew that David was not only himself the anointed
gf the God of Jacob, but that the Spirit of the Lord spake by him,
2 Sam. xxiii. 1,2...and, therefore, waiting for, and depending
upon, a divine designation, in a matter of such importance,
David's word would be an oracle and a law to them; this,
therefore, (says Bath-sheba,) they expect, and it will end the
Controversy, and effectually quash all Adonijah's pretensions.
divine sentence is in the lips of the king. Note, Whatever
Power, interest, or influence men have, they ought to improve
it to the utmost for the preserving and advancing of the king-
dom, of the Messiah, of which Solomon's kingdom was a type.
• She suggests the imminent peril which she and her son
would be in, if this matter was not settled in David’s life-
time, v. 21. . [f Adonijah prevail, as he is likely to do, (hav.
Žng Joab the general, and Abiathar the high priest, on his side,)
Solomon and all his friends will be looked upon as traitors,
&nd dealt with accordingly; usurpers are most cruel. If
Adonijah had got into the throne, he would not have dealt so
fairly with Solomon as Solomon did with him. Those hazard
ºvery thing who stand in the way of such as, against right,
force their entrance. . . . . " * * . .
,!II. Nathan the prophet, according to his promise, season-
ably stepped in, and seconded her, while she was speaking,
before the king had given his answer, lest, if he had heard
Bath-sheba's representation only, his answershould have been
dilatory, and only that he would consider of it; but, out of
the mouth, of two witnesses, two such witnesses; the word
would be established, and he would immediately give positive
order. The king is told that Nathan the prophet is come, and
he is sure to be always welcome to the king, especially when
either he is not well, or has any great affair upon his thoughts,
for, in either case, a prophet will be, in a particular manner;
serviceable to him; Nathan knows he must render honour to
whom honour is due, and therefore pays the king the same
Töspect, now that he finds him sick in bed; as he would have
spirits made it necessary that they should be roused.
makes the same representation of Adonijah's attempt as
done if he had found him in his throne ; he bowed himself with
his face to the ground, v. 23. He deals a little more plainly
with the king than Bath-sheba had done, in which his charac-
ter would support him, and the present languor of the king's
1. He
Bath-sheba had made, v. 25, 26. adding, that his party were
already got to that height of assurance, as to shout, God save
king Adonijah, as if king David were already dead, taking
notice also, that they had not invited him to their feast, Me,
thy servant, has he not called ; thereby intimating, that they
resolved not to consult either God or David in the matter, for
Nathan was à secretioribus consiliis—intimately acquainted with
the mind of both. He makes David sensible how much he was
concerned to clear himself from having a hand, in it. Hast
thou said, Adonijah shall reign after me? v. 24. And again, v.
27. “Is this thing done by my lord, the king 2 If it be, he is
not so faithful, either to God’s word, or to his own, as we all
took him to be ; if it be not, it is high time that we witness
against the usurpation, and declare Solomon his successor.
If it be, why is not Nathan made acquainted with it, who is
not only, in general, the king's confidant, but is particularly
concerned in this matter, having been employed to notify to
David the mind of God concerning the succession ; but, if my
lord the king know nothing of the matter, (as certainly he does
not, ) what daring insolence are Adonijah and his party guilty
of l’” Thus he endeavours to incense David against them, that
he might act the more vigorously for the support of Solomon’s
interest. Note, Good men would do their duty, if they were
reminded of it, and put upon it, and told what occasion there
is for them to appear : and those who thus are their remem-
* do them a real kindness, as Nathan here did to
avid. -
IV. David hereupon made a solemn declaration of his firm,
adherence to his former resolution, that Solomon should be his,
successor ; Bath-sheba is called in, v. 28. and to her, as act-
ing for and on the behalf of her son, the king gives these fresh.
assurances. 1. He repeats his former promise and oath, owns,
that he had sworn unto her by the Lord God of Israel, that:
Solomon should reign after him, v. 30. Though he is old, and,
his memory begins to fail him, yet he remembers this. Note,
An oath is so sacred a thing, that the obligations of it cannot
be broken, and so solemn a thing, that the impressions of it,
one would think; cannot be forgotten. 2. He ratifies it with
another, because the occasion called for it. As the Lord liveth,
that hath redeemed my soul out of all distress, even so will I cer-
tainly do this day, without dispute, without delay. His form
of swearing seems to be what he commonly used on solemn
occasions, for we find it, 2 Sam. iv. 9. And it carries in it a
grateful acknowledgment of the goodness of God to him in
bringing him safe through the many difficulties and hardships
which had lain in his way; and which he new makes mention
of, to the glory of God, as Jacob, when he lay a-dying, Gen.
xlviii., 16, thus setting to his seal, from his own experience,
that that was true which the Lord spake by him, Ps. xxxiv.
22. The Lord redeemeth the soul of his servants. Dying saints.
ought to be witnesses for God, and speak of him as they have.
found. Perhaps, he speaks thus, on this occasion, for the
encouragement of his son and successor to trust in God in the
distresses he also might meet with. … - * -
Bath-sheba receives these assurances, v. 31. (1.) With,
great compliance to the king's person ; she did reverence to
him, while Adonijah and his party affronted him. (2.) With
hearty good wishes for the king's health, Let him live. So far
was she from thinking that he lived too long, that she prayed
he might live for ever, if it were possible, to adorn the crown
he wore, and to be a blessing to his people. We should
earnestly desire the prolonging of useful lives, however it may
be the postponing of any advantages of our own.
32 And king David said, Call me Zadok the
priest, and Nathan the prophet, and Benaiah the son
of Jehoiada. And they came before the king. . .33
The king also said unto them, Take with you the
servants of your lord, and cause Solomon my son to
ride upon mine own mule, and bring him down to
Gihon: 34 And, let Zadok the priest and Nathan
the prophet anoint him there king over Israel: and
blow ye with the trumpet, and say, God save king
Solomon. 35. Then yeshall come up after him, that
he may come and sit upon my throne; for he shall
be king in my stead: and I have appointed him to
be ruler over Israel and over Judah.” 36 And Be-
BEFORE CHRIST, 1015.
Solomon anointed.
H. KINGS, I.
naiah the son of Jehoiada answered the king, and
said, Amen: the Lo RD God of my lord the king say
so too. 37 As the Lo RD hath been with my lord the
king, even so be he with Solomon, and make his
throne greater than the throne of my lord king David.
38 So Zadok the priest, and Nathan the prophet,
and Benaiah the son of Jehoiada, and the Chere-
thites, and the Pelethites, went down, and caused
Solomon to ride upon king David’s mule, and
brought him to Gihon. 39 And Zadok the priest
took an horn of oil out of the tabernacle, and
anointed Solomon. And they blew the trumpet;
and all the people said, God save king Solomon.
40 And all the people came up after him; and the
people piped with pipes, and rejoiced with great
joy, so that the earth rent with the sound of them.
We have here the effectual care David took, both to secure
Solomon's right, and to preserve the public peace, by crushing
Adonijah's project in the bud. bserve,
I. The express orders he gave for the proclaiming of Solomon.
The persons he entrusted with this great affair, were, Zadok,
Nathan, and Benaiah, men of power and interest, whom
David had always reposed a confidence in, and found faithful
to him, and whom Adonijah had passed by in his invitation,
v. 10. David orders them forthwith, with all possible solem.
nity, to proclaim Solomon; they must take with them the ser-
Qants of their Lord, the life-guards, and all the servants of the
household ; they must set Solomon on the mule the king used
to ride, for he kept not such stables of horses as his son after-
ward did ; he appoints them whither to go, v. 33. and, v. 34,
35. what to do. 1. Zadok and Nathan, the two ecclesiastical
persons, must, in God’s name, anoint him king : for though he
was not the first of his family, as Saul and David were, yet he
was a younger son, was made king by divine appointment,
and his title was contested, which made it necessary that
hereby it should be settled. This unction was typical of the
designation and qualification of the Messiah, or Christ, the
anointed one, on whom the Spirit, that oil of gladness, was
poured without measure, Heb. i. 9. Ps. lxxxix. 20. And all
Real Christians, being heirs of the kingdom, (Jam. ii. 5.) do
from him receive the anointing, 1 John ii. 27. 2. The great
officers, civil and military, are ordered to give public notice of
this, and to express the public joy upon this occasion, by
sound of trumpet, by which the law of Moses directed the
gracing of large solemnities; to this must be added the accla-
mations of the people, “Let king Solomon live, let him prosper,
let his kingdom be established and perpetuated, and let him
long continue in the enjoyment of it;" so it had been promis.
ed concerning him, Ps. lxxii. 15. He shall live. 3. They
must then bring him in state to the city of David, and he must
sit upon the throne of his father, as his substitute now, or vice-
Foy, to despatch public business during his weakness, and
be his successor after his death ; he shall be king in my stead.
It would be a great satisfaction to David himself, and to aii
Parties concerned, to have this done immediately, that, upon
the demise of the king, there might be no dispute, or agitation,
in the public affairs. David was far from grudging his suc-
cessor the honour of appearing such in his life-time, and yet
perhaps, was so taken up with his devotions on his sick bed,
that, if he had not been put in mind of it by others, this great
good work, which was so necessary to the public repose, had
been left undone. - -
II. The great satisfaction which Benaiah, in the name of the
rest, professed in these orders. The king said, “Solomon
shall, reign for me, and reign after me;” “Amen,” (says
Benaiah, heartily,) “as the king says, so say we, we are en-
tirely satisfied in the nomination, and concur in the choice;
we give our vote for Solomon, memine contradicente—unani.
mously ; and, since we can bring nothing to pass, much less
establish it, without the concurrence of a propitious provi-
dence, The Lord God of my lord the king say so too !”v. 36.
This is the language of his faith in that promise of God on
which Solomon's government was founded. If we say as God
says in his word, we may hope that he will say as we say by
his providence. To this he adds a prayer for Šolomon, v. 37.
That God would be with him as he had been with David, and
make his throne greater ; he knew David was none of those
that envy their children's greatness, and therefore that he
would not be disquieted at this prayer, nor take it as an affront,
but would heartily say Amen to it. The wisest and best man
in the world desires his children may be wiser and better than
854 - ... •
he, for he himself desires to be wiser and better than he is ;
and wisdom and goodness are true greatness.
III. The immediate execution of these orders, v. 38–40.
No time was kost, but Solomon was brought in state to the
place appointed, and there Zadok (who, though he was not as
yet high priest, was, we may suppose, the Suffragan, the Jews
called him the Sagan, or second priest) anointed him by the
direction of Nathan the prophet, and David the king, v. 39.
In the tabernacle, where the ark was now lodged, was kept,
among other sacred things, the holy oil for many religious ser-
vices; thence Zadok took a horm of oil, which denotes both
power and plenty, and therewith anointed Solomon. We do
not find that Abiathar pretended to anoint Adonijah, he was
made king by a feast, not by an unction; whom God calls he
will qualify, which was signified by the anointing ; usurpers
had it not. Christ signifies anointed, and he is the King.
whom God hath set upon his holy hill of Zion, according to the
decree, Ps. ii. 6, 7. Christians also are made to our God (and
by him) kings, and they have an unction from the Holy One,
1 John ii. 20. -
The people, hereupon, express their great joy and satisfac-
tion in the elevation of Solomon, surround him with their Ho-
sannas, God save king Solomon, and attend him with their music
and shouts of joy, v. 40. Hereby they declared their concur-
rence in the choice, and that he was not forced upon them,
but cheerfully accepted by them. The power of a prince can
be little satisfaction to himself, unless he knows it to be a
satisfaction to his people. Every Israelite indeed rejoices in
the exaltation of the Son of David.
41 And Adonijah, and all the guests that were
with him, heard it, as they had made an end of eat-
ing. And when Joab heard the sound of the trum-
pet, he said, Wherefore is this noise of the city being
in an uproar 2 42 And while he yet spake, behold,
Jonathan the son of Abiathar the priest came ; and
Adonijah said unto him, Come in ; for thou art a
valiant man, and bringest good tidings. 43 And
Jonathan answered and said to Adonijah, Verily
our lord king David hath made Solomon king. 44
And the king hath sent with him Zadok the priest,
and Nathan the prophet, and Benaiah the son of
Jehoiada, and the Cherethites, and the Pelethites,
and they have caused him to ride upon the king's
mule: 45 And Zadok the priest and Nathan the
prophet have anointed him king in Gihon : and they
are come up from thence rejoicing, so that the city
rang again. This is the noise that ye have heard.
46 And also Solomon sitteth on the throne of the
kingdom. 47 And, moreover, the king’s servants
came to bless our lord king David, saying, God
make the name of Solomon better than thy name,
and make his throne greater than thy throne. And
the king bowed himself upon the bed. 48 And also
thus said the king, Blessed be the Lo RD God of
Israel, which hath given one to sit on my throne this
day, mine eyes even seeing it. 49 And all the guests
that were with Adonijah were afraid, and rose up,
and went every man his way. 50 And Adonijah
feared because of Solomon, and arose, and went,
and caught hold on the horns of the altar. 51 And
it was told Solomon, saying, Behold, Adonijah fear-
eth king Solomon: for, lo, he hath caught hold on
the horns of the altar, saying, Let king Solomon
swear unto me to-day, that he will not slay his ser–
vant with the sword. 52 And Solomon said, If he
will shew himself a worthy man, there shall not an
hair of him fall to the earth : but if wickedness shall
be found in him, he shall die. 53 So king Solomon
sent, and they brought him down from the altar.
And he came and bowed himself to king Solomon:
and Solomon said unto him, Go to thine house. -
'. We have here, I. The tidings of Solomon's inauguration
brought to Adonijah and his party in the midst of their jollity.
They had made an end of eating, and, it should seem, it was a
great while before they made an end, for all the affair of Solo.
BEFoRE CHRIST, 1015.
David's charge to Solomon.
I. KINGS, II.
flº-
imon's anointing was ordered, done, and finished, while they
were at dinner, glutting themselves. Thus they who serve not
our Lord Christ, but oppose him, are commonly such as serve
their own belly, Rom. xvi. 18. and make a god of it, Phil. iii.
19. Their long feast intimates likewise that they were very
‘secure, and confident of their interest, else they would not
have lost so much time. The old world and Sodom were eat-
ring and drinking, secure and sensual, when their destruction
came, Luke xvii. 26, &c. When they had made an end of eat-
$ng, and were preparing themselves to proclaim their king,
and bring him in triumph into the city, they heard the sound of
the trumpet, v. 41. and a dreadful sound it was in their ears,
Job xv. 21. Joab was an old man, and was alarmed at it,
apprehending the city to be in an uproar; but Adonijah is
very confident that the messenger, being a worthy man, brings
‘good tidings, v. 42. Usurpers flatter themselves with the hopes
of success, and those are commonly least timorous, whose
*condition is most dangerous. But how can those who do evil
deeds expect to have good tidings 2 No, the worthiest man
will bring them the worst news, as the priest's son did here to
Adonijah, v. 43. “Verily, the best tidings I have to bring
You, is, that Solomon is made king, so that your pretensions
are all quashed.”
He relates to them very particularly, 1. With what great
solemnity Solomon was made king, v. 44, 45. and that he was
now sitting on the throne of the kingdom, v. 46. Adonijah
rthought to have stept into the throne before him, but Solomon
was too quick for him. 2. With what general satisfaction
‘Solomon was made king, so that that which was done was not
hikely to be undone again. (1.) The people were pleased,
witness their joyful acclamations, v. 45. (2.) The courtiers
were pleased ; The king's servants attended him with an ad-
dress of congratulation upon this occasion, v. 47. We have
here the heads of their address; they blessed king David, ap-
plauded his prudent care for the public welfare, acknowledged
their happiness under his government, and prayed heartily for
his recovery. They also prayed for Solomon, that God would
qmake his name better than his father's, which it might well
be, when he had his father's foundation to build upon ; a
child, on a giant's shoulders, is taller than the giant himself.
(3.) The king himself is pleased ; he bowed himself upon the
§ed, not only to signify his acceptance of his servants' address,
but to offer up his own address to God, v. 48. Blessed be the
Lord God of Israel, who, as Israel's God, for Israel's good,
'has brought this matter to such a happy issue, mine eyes even
‘seeing it. Note, It is a great satisfaction to good men, when
‘they are going out of the world, to see the affairs of their fa-
milies in a good posture, their children rising up in their stead
to serve God and their generation, and especially to see peace
wipon Israel, and the establishment of it.
II. The effectual crush which this gave to Adonijah's at-
tempt ; it spoiled their sport, dispersed their company, and
obliged every man to shift for his own safety. The triumphing
of the wicked is short. They were building a castle in the air,
which, having no foundation, would soon fall, and crush
them ; they were afraid of being taken in the fact, while they
were together hatching their treason, and therefore each one
made the best of his way.
III. The terror Adonijah himself was in, and the course he
took to secure himself; he was now as much depressed as he
had been elevated, v.42, 50. he had despised Solomon, as not
worthy to be his guest, v. 10. but now he dreads him as his
Judge ; he feared because of Solomon. Thus they who oppose
Christ and his kingdom, will shortly be made to tremble before
kim, and call, in vain, to rocks and mountains to shelter them
from his wrath. He took hold on the horns of the altar, which
was always looked upon as a sanctuary, or place of refuge,
Exod. xxi. 14. intimating thereby, that he durst not stand a
trial, but threw himself upon the mercy of his prince, in suing
ºr which, he relied upon no other plea than the mercy of
“God, which was manifested in the institution and acceptance
of the sacrifices that were offered on that altar, and the remis-
sign of sin, thereupon. Perhaps Adonijah had formerly
slighted the service of the altar, yet now he courts the protec.
tion of it. Many who, in the day of their security, neglect
the great salvation, under the arrests of the terrors of the Lord,
would gladly be beholden to Christ and his merit, and, when
it is too late, will catch hold of the horns of that altar.
IV. His, humble address to Solomon for mercy. By those
who brought Solomon tidings where he was, he sent a request
for his life, v. 51. Let king Solomon swear to me that he will
fººt slay, his servant. . He owns Solomon for his prince, and
himself his servant, dares not justify himself, but makes sun-
plication to his judge. It was a great change with him; É.
that, in the morning, was grasping at a crown, is, before
—-º
night, begging for his life. Then Adonijah reigns, now Aao-
nijah trembles, and cannot think himself safe unless Solonion
promise, with an oath, not to put him to death. X-
V. The orders Solomon gave concerning him. He dis-
charged him, upon his good behaviour, v. 52, 53. He considers
he is his brother; it was the first offence, perhaps, being so
soon made sensible of his error, and then not persisting in his
rebellion, he might prove, not only a peaceable, but a service-
able subject, and therefore, if he will conduct himself well
for the future, what is past shall be pardoned: but, if he be
found disaffected, turbulent, and aspiring, this offence shall
be remembered against him, he shall be called up upon his
former conviction, (as our law speaks,) and execution shall
be awarded against him. Thus the Son of David receives
those to mercy that have been rebellious : if they will return
to their allegiance, and be faithful to their Sovereign, their
former crimes shall not be mentioned against them ; but if still
they continue in the interests of the world and the flesh, that
will be their ruin. Adonijah is sent for, and told upon what
terms he stands, which he signifies his grateful submission to,
and then is bid to go to his house, and live retired there.
Solomon not only gave him his life, but his estate, thus esta-
blishing his throne in mercy.
CHAP. II.
In this chapfer, we have David setting, and Solomon, at the same time,
rising. I. The conclusion of David's reign with his life. 1. The charges
he gives to Solomon upon his death-bed, in general, to serve God, v. 1–4.
in particular, concerning Joab, Barzillai, and Shimei, v. 5–9. 2. His
death and burial, and the years of his reign, v. 10, 11. II. The begin.
ning of Solomon's reign, v. 12. Though he was to be a prince of peace,
He began his reign with some remarkable acts of justice, I. Upon Adoni.
jah, whom he put to death for his aspiring pretensions, v. 13–25. , 2.
Upon Abiathár, whom he deposed from the high priesthood for siding
with Adonijah, v. 26, 27. 3. Upon Joab, whom he put to death for his
late treason and former murders, v. 28–35. 4. Upon Shimei, whom,
for cursing David, he confined to Jerusalem, p. 36–38, and, three years
after, for transgressing the rules, put to death, v. 39–46.
1 OW the days of David drew nigh that he
should die; and he charged Solomon his
son, saying, 2 I go the way of all the earth : be
thou strong therefore, and show thyself a man ; 3
And keep the charge of the Lord thy God, to walk
in his ways, to keep his statutes, and his command-
ments, and his judgments, and his testimonies, as it
is written in the law of Moses, that thou mayest
prosper in all that thou doest, and whithersoever
thou turnest thyself; 4 That the Lord may con-
tinue his word, which he spake concerning me, say-
ing, If thy children take heed to their way, to walk
before me in truth with all their heart and with all
their soul, there shall not fail thee (said he) a man
on the throne of Israel. 5 Moreover, thou knowest
also what Joab the son of Zeruiah did to me, and
what he did to the two captains of the hosts of
Israel, unto Abner the son of Ner, and unto Amasa
the son of Jether, whom he slew, and shed the blood
of war in peace, and put the blood of war upon his
girdle that was about his loins, and in his shoes that
were on his feet. 6 Do therefore according to thy
wisdom, and let not his hoar head go down to the
grave in peace. 7 But show kindness unto the sons
of Barzillai the Gileadite, and let them be of those
that eat at thy table : for so they came to me, when I
fled because of Absalom thy brother. 8 And, be-
hold, thou hast with thee Shimei the son of Gera, a
Benjamite of Bahurim, which cursed me with a
grievous curse in the day when I went to Maha-
naim : but he carne down to meet me at Jordan,
and I sware to him by the Lord, saying, I will not
put thee to death with the sword. 9 Now there-
fore hold him not guiltless ; for thou art a wise man,
and knowest what thou oughtest to do unto him ;
but his hoar head bring thou down to the grave with
blood. , 10 So David slept with his fathers, and was
buried in the city of David. 11 And the days that
David reigned over Israel were forty years: seven
years reigned he in Hebron, and thirty and three
years reigned he in Jerusalem. 855
BEFoEE CHRIST, 1015.
David's charge to Solomon.
I. KINGS, II.
*.
*—
David, that great and good man. 1s here a dying man, v. 1.
and a dead man, v. 10. It is well there is another life after
this, for death stains all the glory of this, and lays it in the
dust. We have here, -
I. The charge and instructions which David, when he was
dying, gave to Solomon, his son, and declared successor. He
feels himself declining, and is not backward to own it, nor
afraid to hear or speak of dying: I go the way of all the earth,
v. 2. Heb. I am walking in it. Note, 1. Death is a way ;
not only a period to this life, but a passage to a better. 2. It
is the way of all the earth, of all mankind who dwell on earth,
and are themselves earth, and therefore must return to their
earth. Even the sons and heirs of heaven must go the way of
all the earth, they must needs die ; but they walk with
leasure in this way, through the valley of the shadow of death,
s. xxiii. 4. Prophets, and even kings, must go this way, to
brighter light and honour than prophecy or sovereignty. David
1S º this way, and therefore gives Solomon directions what
to do. *
(1.) He charges him, in general, to keep God’s command-
ments, and to make conscience of his duty, v. 2–4. He pre-
scribes to him, [1..] A good rule to act by, the divine will ;
“ Govern thyself by that.” David’s charge to him is, to keep
the charge of the Lord his God. The authority of a dying father
is much, but nothing to that of a living God. There are great
trusts which we are charged with by the Lord our God, let us
keep them carefully, as those that must give account; and
excellent statutes, which we must be ruled by, let us also keep
them. The written word is our rule; Solomon must himself
do as was written in the law of Moses. . . [2.] A good spirit to
act with Be strong, and shew thyself a man, though, in years,
but a child. Those that would keep the charge of the Lord
their God, must put on resolution. [3.] Good reasons for all
this ; this would effectually conduce, First, To the prosperity
of his kingdom ; it is the way to prosper in all thou doest, and
to succeed with honour and satisfaction in every undertaking.
Secondly, To the perpetuity of it; that the Lord may continue,
and so confirm, his word which he spake concerning me. Those
that rightly value the treasure of the promise, that sacred de-
positum, cannot but be solicitous to preserve the entail of it,
and very desirous that those who come after them may do no-
thing to cut it off. Let each, in his own age, successively,
keep God’s charge, and then God will be sure to continue his
word. We never let fall the promise, till we let fall the pre-
cept. God had promised David that the Messiah should come
from his loins, and that promise was absolute : but the pro-
mise, that there should not fail him a man on the throne of
Israel, was conditional; if his seed behave themselves as they
should. If Solomon, in his day, fulfil the condition, he does
his part toward the perpetuating of the promise. The con-
dition is, that he walk before God in all his institutions, in
sincerity, with zeal and resolution ; and, in order hereunto,
that he take heed to his way. In order to our constancy in
religion, nothing is more necessary than caution and circum-
Spection. -
(2.) He gives him directions concerning some particular
persons, what to do with them, that he might make up his
deficiencies, in justice to some, and kindness to others.
... [1..] Concerning Joab, v. 5. , David was now conscious to
himself that he had not done well to spare him, when he had
made himself once and again obnoxious to the law, by the
murder of Abner first, and afterward of:Amasa, both of them
great men, captains of the host of Israel: he slew them trea-
cherously, shed the blood of war in peace ; and injuriously to
David ; thou knowest what he did to me therein. The murder
of a subject is a wrong to the prince, it is a loss to him, and
is against the peace of our sovereign lord the king. These
murders were particularly against David, reflecting upon his
reputation, he being, at that time, in treaty with them, and
hazarded his interest, which they were very capable of serving.
Magistrates are the avengers of the blood of those they have,
the charge of. It aggravated Joab's crime, that he was neither
ashamed of the sin, nor afraid of the punishment, but daringly
wore, the girdle and shoes that were stained with innocent
blood, in defiance of the justice both of God and the king.
David refers him to Solomon's wisdom, v. 6. with an intima-
tion that he left him to his justice. Say not, “ He has a hoary
head, it is pity it should be cut off, for it will shortly fall of
itself;”. No, let it not go down to the grave in peace. Though
he has been long reprieved, he shall be reckoned with at last;
time does not wear out the guilt of any sin, particularly not
of murder. * --- - - ' '... . . . . . ; ;
... [2] Concerning Barzillai's family, whom he orders him to
be kind to for Barzillai's sake, who, we may suppose, by this
time, was dead, “a% When David, upon his death-bed, was
t
brother's;
now I ask one petition of thee; deny me not. And
remembering the injuries that had been done, he could not for
get the kindnesses that had been shown, but leaves it as a
charge upon his son to return them. Note, The kindnesses
we have received from our friends must not be buried, either in
their graves or ours, but our children must return them to theirs.
Hence, perhaps, Solomon fetched that rule, Prov... xxvii. 10.
Thine own friend, and thy father's friend, forsake not. Paul
º for the house of Onesiphorus, who had often refreshed,
J II] . 4.
[3.] Concerning Shimel, v. 8, 9. First, His crime is re-
membered ; He cursed me with a grievous curse; the more
grievous, because he insulted him when he was in misery, and
poured vinegar into his wounds. The Jews say, that one thing
which made this a grievous curse, was, that, beside all that
was mentioned, 2 Sam. xvi. Shimei upbraided him with his.
descent from Ruth the Moabitess. Secondly, His pardon is:
not forgotten. David owns he had sworn to him, that he would,
not himself put him to death ; because he seasonably submit-
ited, and cried Peccavi-I have sinned, and he was not willing,
especially at that juncture, to use the sword of public justice.
for the avenging of wrongs done to himself. But,. Thirdly,
His case, as it now stands, is left to Solomon, as one that knew:
what was fit to be done, and would do as he found occasion.
‘David intimates to him, that his pardon was not designed to
be perpetual, but only a reprieve for David’s life ; Hold him."
not guiltless: do not think him any true friend to thee or thy .
government, or fit to be trusted ; he has no less malice than he:
had then, though he has more wit to conceal it. He is still as
debtor to the public justice, for what he did then ; and though,
I promised him that I would not put him to death, I never'
promised that my successor should not. . His turbulent spirit
will soon give thee an occasion, which thou shouldst not fail,
to take, for bringing of his hoary head to the grave with blood.”
This proceeded not from personal revenge, but a prudent zeal;
for the honour of the government, and the covenant God had
made with his family, the contempt of which ought not to go,
unpunished. Even a hoary head, if a guilty and forfeited head,
ought not to be any man's protection from justice. The sinner,.
being an hundred years old, shall be accursed, Isa. lxv. 20.
II. David’s death and burial, v. 10. He was buried in the
city of David ; not in the burying place of his father, as Saul;
was, but in his own city, which he was the founder of. There.
were set the thrones, and there the tombs, of the house of Da-
vid. Now David, after he had served his own generation, by
the will of God, fell asleep, and was laid to his fathers, and saw:
corruption, Acts xiii. 36. and see Acts ii. 39. His epitaph may
be taken from 2 Sam. xxiii. 1. Here lies David the son of Jesse,
the man who was raised up on high, the anointed of the God of'
Jacob, and the sweet psalmist of Israel ; adding his own words,-
Ps. xvi. 9. My flesh also shall rest in hope. Josephus says, that,
beside the usual magnificence with which his son Solomon,
buried him, he put into his sepulchre a vast deal of money
and that, 1300 years after, (so he reckons,) it was opened by
Hircanus the high priest, in the time of Antiochus, and 3000
talents taken out for the public service. The years of his reign,
are here computed, v. 11. to be forty years; the odd six months.
which he reigned above seven years in Hebron are not reckon-
ed, but the even sum only. t
12. Then sat Solomon upon the throne of David;
his father; and his kingdom was established greatly.
13 And Adonijah the son of Haggith came to Bath-
sheba the mother of Solomon. And she said, Comest
thou peaceably 2.; And he said, Peaceably, 14 He
said moreover, I have somewhat to say unto thee.
And she said, Say on. 15. And he said, Thou know-
est that the kingdom was mine, and that all. Israel.
set their faces on me, that I should reign : howbeit
the kingdom is turned about, and is become my
for it was his from the LoRD. 16 And
*
she said unto him, Say on. 17 And he said, Speak,
I pray thee, unto Solomon the king, (for he will not.
say thee nay,) that he give me Abishag the Shunam-
mite to wife... 18 And Bath-sheba said, Well ; £
will speak for thee unto the king. 19 Bath-sheba
therefore went unto king Solomon, to speak untº
him for Adonijah.' ...And the king rose up to meet
her, and bowed himself unto her, and sat down on
his throne, and caused a seat to be set for the king's
mother'; and she sat on his right hand. 20'Then
Beroes CHRIST, 1014.
The death of Adonijah.
I. KINGS, II.
º
she said, I desire one small petition of thee; I pray
hee, say me not nay. And the king said unto her,
Ask on, my mother, for I will not say thee nay. 21
And she said, Let Abishag the Shunammite be given
to Adonijah thy brother to wife. 22 And king So-
lomon answered and said unto his mother, And why
dost thou ask Abishag the Shunammite for Adoni-
jah ask for him the kingdom also ; for he is mine
elder brother; even for him, and for Abiathar the
priest, and for Joab the son of Zeruiah. 23. Then
king Solomon sware by the LORD, saying, God do so
to me, and more also, if Adonijah have not spoken
this word against his own life. 24 Now therefore,
as the LORD liveth, which hath established me, and
set me on the throne of David my father, and who
hath made me an house, as he promised, Adonijah
shall be put to death this day. 25 And king Solo-
mon sent by the hand of Benaiah the son of Je-
hoiada; and he fell upon him that he died.
Here is, I. Solomon's accession to the throne, v. 12. He
came to it much more easily and peaceably than David did,
and much sooner saw his government established. It is
happy for a kingdom, when the end of one good reign is the
beginning of another, as it was here. • * * * *
II. His just and necessary removal of Adonijah his rival, in
order to the establishment of his throne. Adonijah had made
some bold pretensions to the crown, but was soon obliged to
let them fall, and throw himself upon Solomon's mercy, who
dismissed him upon his good behaviour, and, had he been
easy, he might have been safe.
ing himself into the hands of Solomon’s justice, and falling by
it ; the righteous God leaving him to himself, that he might
be punished for his former treason, and that Solomon's throne
might be established. Many thus ruin themselves, because
they know not when they are well off, nor well done to ; and
sinners, by presuming on God's patience, treasure up wrath
to themselves. . Now observe, 4
1. Adonijah's treasonable project, which was, to marry
Abishag, David’s concubine ; not because he was in love with
her, but because, by her, he hoped to renew his claim to the
crown, which might stand him in stead, or because it was then
looked upon as a branch of the government, to have the wives
of the predecessor, 2 Sam. xii. 8. Absalom thought his preten-
sions much supported by lying with his father’s concubines.
Adonijah flatters himself, that if he may succeed him in his
oed, especially with the best of his wives, he may by that
means step up to succeed him in his throne... Restless and
turbulent spirits reach high. It was but a small game to play
at, as it should seem, yet he hopes to make it an after-game
for the kingdom, and now to gain that by a wife which he
could not gain by force. !
2. The means he used to compass this, He durst not make
suit to Abishag immediately, (he knew she was at Solomon's
disposal, and he would justly resentit, if his consent were not
first obtained, as even Ish-bosheth did, in a like case, 2 Sam.
iii. 7.) nor durst he apply himself immediately to Solomon,
knowing that he lay under his displeasure; but he engaged Bath-
sheba to be his friend in this matter, who would be forward to
believe it a matter of love, and not apt to suspect it a matter
of policy. Bath-sheba was surprised to see Adonijah in her
apartment, and asked him if he did not come with a design to
do her a mischief, because she had been instrumental to crush
his late attempt. “No,” says he, “I come peaceably, v. 13.
and to beg a favour,” v. 14. that she would use the great in-
terest she had in her son, to gain his consent, that he might
marry Abishag, v.16, 17. and if he may but obtain this, he
will thankfully accept it, (1.) As a compensation for his loss
of the kingdom. He insinuates, v. 15. Thou knowest the king-
dam was mine, as my father's eldest son living at the time of
his death, and all Israel set their faces on me. That was false,
they were but a few that he had on his side; yet thus he would
represent himself as an object of compassion, that had been
deprived of a crown, and therefore might well be gratified in
a wife : if he may not inherit his father's throne, yet let him
have something valuable that was his father's, to keep for his
Šake, and let it be: Abishag. (2.) As his reward for his ac- |
quiescence in that loss. He owns Solomon’s right to the
to contest it; and, now that it is turned about to him, I am
satisfied.” Thus he pretends to be well pleased with Solo-
mon's accession to the throne, when he is doing all he can to
Wol. I. 5 R
that she was not regent.
grant.
But here we have him betray-
dom also, v. 22.
quest.
give him disturbance. His words were smoother than butter, but
war was in his heart. - * * *
3. Bath-sheba's address to Solomon on his behalf. She
promised to speak to the king for him, v. 18. and did so, ve
19. Solomon received her with all the respect that was owing
to a mother, though he himself was a king; he rose wp to meet
her, bowed himself to her, and caused her to sit on his right
hand, according to the law of the fifth commandment.
Children, not only when grown up, but when grown great,
must give honour to their parents, and behave dutifully and
respectfully toward them. Despise not thy mother when she is
old. As a further instance of the deference he paid to his
mother's wisdom and authority, when he understood she had
a petition to present to him, he promised not to say her nay.
A promise which both he and she understood with this neces-
sary limitation, provided it be just and reasonable, and fit to
be granted ; but, if it were otherwise, she was sure he should
convince her that it was so, and that then she would withdraw
it. She tells him her errand, at last, v.21. Let Abishag be’,
given to Adonijah thy brother. It was strange that she did not
suspect the treason, but more strange that she did not abhor
the incest, that was in the proposal : but either she did not
take Abishag to be David’s wife, because the marriage was.
not consummated, or she thought it might be dispensed with,
to gratify Adonijah, in consideration of his tame submission
to Solomon. This was her weakness and folly ; it was well.
Note, They that have the ear of
princes and great men, as it is their wisdom not to be too,
prodigal of their interest, so it is their duty, never to use it for
the assistance of sin, or the furtherance of any wicked de-
sign. Let not princes be asked that which they ought not to:
It ill becomes a good man to prefer a bad request, or
appear in a bad cause.
4. Solomon’s just and judicious rejection of the request.
Though his mother herself was the advocate, and called it a
small petition, and, perhaps, it was the first she had troubled
him with since he was king, yet he denied it, without viola-
tion of the general promise he had made, v. 20. If Herod had
not had a mind to cut off John Baptist's head, he would not,
have thought himself obliged to do it by a general promise,
like this, made to Herodias. The best friend we have in the
world must not have such an interest in us as to bring us to
do a wrong thing, either unjust or unwise. (1.) Solomon.
convinces his mother of the unreasonableness of the request
and shows her the tendency of it, which, before, she was no"
aware of. His reply is somewhat sharp, Ask for him the king-
To ask that he may succeed the king in his.
bed, is, in effect, to ask that he may succeed him in his
throne, for that is it he aims at... Probably, he had informa-
tion, or cause for a strong suspicion, that Adonijah was plot-
ting with Joab and Abiathar to give him disturbance, which
warranted him to put this construction upon Adonijah's re-
(2.) He convicts and condemns Adonijah for his
pretensions, and both with an oath. He convicts him out of his
own mouth, v. 23. His own tongue shall fall upon him ; and
a heavier load a man needs not fall under. Bath-sheba may
be imposed upon, but Solomon cannot; he plainly sees what
he aims at, and concludes, “He has spoken this word againsw.
his own life; he is snared in the words of his own lips; now
he shows what he would be at.” He condemns him to die
immediately; He shall be put to death this day, v.24. God.
had interposed himself with an oath, that he would establish
David’s throne, Ps. lxxxix. 35. and therefore Solomon pledges
the same assurance to secure that establishment, by cutting.
off the enemies of it. “As God liveth, that establisheth the
government, Adonijah shall die, that would unsettle it.”
Thus the ruin of the enemies of Christ's kingdom is as sure as
the stability of his kingdom, and both as sure as the being and
life of God, the Founder of it. The warrant is immediately
signed for his execution, and no less a man than Benaiah, the
son of Jehoiada, general of the army, is ordered to be the ex-
ecutioner, v. 25. It is strange that Adonijah may not be
heard to speak for himself: but Solomon's wisdom did not.
see it needful to examine the matter any further, it was plain
enough that Adonijah aimed at the crown, and Solomon Can-
not be safe while he lives. Ambitious turbulent spirits.com-
monly prepare for themselves the instruments of death. Many
a head has been lost by catching at a crown.
26 And unto Abiathar the priest said the king,
.e. • * - • * * * * ... • ºne I Get to. Anath Oth to, thine own fields; fo
kingdom, “It was his from the Lord, I was foolish in offering | 5....";ºil." ..". I º this i.
put thee to death, because thou barest the ark of the
LoRD God...before: David, my father, and because
- 857
‘BEFoEE: CHRIST, 1014.
The death of Joab. &
I. KINGS, II.
'thou hast been afflicted in all wherein my father was
afflicted. 27 So Solomon thrust out Abiathar from
being priest unto the Lord ; that he might fulfil the
word of the Lo RD, which he spake concerning the
house of Eli in Shiloh. 28 Then tidings came to
Joab : (for Joab had turned after Adonijah, though
he turned not after Absalom :) And Joab fled unto
‘the tabernacle of the Lo RD, and caught hold on the
horns of the altar. 29 And it was told king Solo-
mon that Joab was fled unto the tabernacle of the
Tuo RD ; and, behold, he is by the altar. Then
Solomon sent Benaiah the son of Jehoiada, saying,
Go fall upon him. 30 And Benaiah came to the
ſtabernacle of the Lo RD, and said unto him, Thus
saith the king, Come forth. And he said, Nay;
but I will die here. And Benaiah brought the king
word again, saying, Thus said Joab, and thus he an–
'swered me. 31 And the king said unto him, Do as
he hath said, and fall upon him, and bury him ; that
thou mayest take away the innocent blood, which
Joab shed, from me, and from the house of my father.
32 And the LoRD shall return his blood upon his
Own head, who fell upon two men more righteous
and better than he, and slew them with the sword,
my father David not knowing thereof, to wit, Abner
the son of Ner, captain of the host of Israel, and
Amasa the son of Jether, captain of the host of Ju-
'dah. 33 Their blood shall therefore return upon
the head of Joab, and upon the head of his seed for
ever: but upon David, and upon his seed, and upon
his house, and upon his throne, shall there be peace
rfor ever from the LoRD. 34 So Benaiah the son of
Jehoiada went up, and fell upon him, and slew him:
and he was buried in his own house in the wilder-
IſleSS.
Abiathar and Joab were both aiding and abetting in Adoni-
jah's rebellious attempt, and, it is probable, were at the bot-
“tom of this new notion made by Adonijan for Abishag, and
it should seem Solomon knew it, v. 22. This was, in both,
an intolerable affront, both to God and to the government;
..and the worse, because of their high station, and the great in-
fluence their examples might have upon many. They there-
£ore come next to be reckoned with : they are both equally
guilty of the treason, but, in the judgment passed upon them,
a difference is made, and with good reason.
I. Abiathar, in consideration of his old services, is only de-
graded, v. 26, 27. 1. Solomon convicts him, and by his great
wisdom finds him guilty. “Thou art worthy of death, for join:
ing with Adonijah when thou knewest on whose head God
intended to set the crown.” 2. He calls to mind the respect
he had formerly showed to David his father, and that he had
both ministered to him in holy things, had borne before him the
rark of the Lord, and also had tenderly sympathised with him
an his afflictions, and been afflicted in them all, particularly
when he was in exile and distress, both by Saul’s persecution,
and Absalom's rebellion. Note, Those that show kindness
‘to God’s people shall have it remembered to their advantage,
one time or other. , 3. For this reason, he spares Abiathar's
life, but deposes him from his offices, and confines him to his
Country-seat at Anathoth, forbids him the court, the city, the
tabernacle, the altar, and all intermeddling with public busi-
ness, with an intimation likewise, that he was upon his good
behaviour, and that though he did not put him to death at
this time, he might another time, if he did not conduct him-
Self well. But, for the present, he was only thrust out from
being priest, as rendered unworthy that high station, by the
opposition he had given to that which he knew to be the will
of God. Saul, for a supposed crime, had barbarously slain
Abiathar's father, and 85 priests, their families, and city;
Solomon spares Abiathar himself, though guilty of a real
crime. Thus was Saul’s government ruined, and Solomon’s
established. As men are to God’s ministers, they will find
him to them. 4. The depriving of Abiathar was the fulfilling
9f the threatening against the house of Eli, 1 Sam. ii. 30. for
he was the last high priest of that family. It was now above
i80 years since the ruin was threatened ; but God’s judgments,
though not executºpeedily, will be executed surely
II. Joab, in consideration of his old sins, is put to death.
1. His guilty conscience sent him to the horns of the altar.
He heard that Adonijah was executed, and Abiathar deposed,
and therefore, fearing his turn would be next, he flies for re-
fuge to the altar. Many that, in the day of their security, Care
not for the service of the altar, in the day of their distress,
will be glad of the protection of it. Some think Joab design-
ed thereby to devote himself for the future to a constant at-
tendance upon the altar, hoping thereby to obtain his pardon :
as some that have lived a dissolute life, all their days, have
thought to atone for it, by retiring into a monastery when they
are old, leaving the world when it has left them.
2. Solomon orders him to be put to death there for the mur-
der of Abner and Amasa ; for these are the crimes upon which
he thought fit to ground the sentence, rather than upon his
treasonable adherence to Adonijah. Joab was indeed worthy
of death for turning after Adonijah, in contempt of Solomon,
and his designation to the throne, though he had not turned
after Absalom, v. 28. Former fidelity will not serve to excuse
for any after treachery ; yet, beside that, Joab had merited
well of the house of David, to which, and to his country, he
had done a great deal of good service in his day, in considera-
tion of which, it is probable, Solomon would have pardoned
him his offence against him, (for clemency gives great reputa-
tion and establishment to an infant government,) and would
have only displaced him, as he did Abiathar ; but he must die
for the murders he had formerly been guilty of, which his
father had charged him to call him to an account for. The
debt he owed to the innocent blood that was shed, by answer-
ing it with the blood of him that shed it, he could not pay him-
self, but left it to his son to pay it, who, having power where-
withal, failed not to do it. On this he grounds the sentence,
aggravating the crime, v. 32. that he fell upºn two men more
righteous and better than he, that had done him no wrong,
nor meant him any, and, had they lived, might probably have
done l'avid better service ; if the blood shed be not only inno-
cent, but excellent, the life more valuable than common lives,
the crime is the more heinous: that David knew not of it, and
yet the case was such, that he would be suspected as privy to
it ; so that Joab endangered his prince's reputation, in taking
away the life of his rivals, which was a further aggravation.
For these crimes, (1.) Be must die, and die by the sword
of public justice. By man must his blood be shed, and it lies
upon his own head, v. 32. as theirs does, whom he had mur-
dered, v. 33. Woe to the head that lies under the guilt of
blood | Wengeance for murder was long in coming upon Joab;
but, when it did come, it remained the longer, being here en-
tailed upon the head of his seed for ever, v. 33. who, instead of
deriving honour, as otherwise they might have done, from his
heroic actions, derived guilt, and shame, and a curse, from
his villanous actions. The seed of such evil doers shall never
be renowned. (2.) He must die at the altar, rather than
escape. Joab resolved not to stir from the altar, v. 30.
hoping thereby either to secure himself, or else to render So-
lomon odious to the people, as a profaner of the holy place, if
he should put him to death there. Benaiah made a scruple of
either killing him there, or dragging him thence ; but Solo-
mon knew the law, that the altar of God should give no protec-
tion to wilful murderers, Exod. xxi. 14. Thou shalt take him
from mine altar that he may die, may die a sacrifice. In case of
such sins as the blood of beasts would atone for, the altar was
a refuge, but not in Joab's case ; he therefore orders him to
be executed there, if he would not be got thence, to show that
he feared not the censure of the people in doing his duty, but
would rectify their mistake, and let them know, that the ad-
ministration of justice is better than sacrifice, and that the
holiness of any place should never countenance the wickedness
of any person. They who, by a lively faith, take hold on
Christ and his righteousness, with a resolution, if they perish,
to perish there, shall find in him a more powerful protection
than Joab found at the horns of the altar. Benaiah slew him,
v. 34. with the solemnity, no doubt, of a public execution.
The law being thus satisfied, he was buried in his own house in
the wilderness, privately, like a criminal, not pompously, like
a soldier; yet no indignity is done to his dead body : it is
i. for man to lay the iniquity upon the bones, whatever God
O62S,
Lastly, Solomon pleases himseIf with this act of justice, not
as it gratified any personal revenge, but as it was the fulfil-
ling of his father's orders, and a real kindness to himself and
his own government. 1. Guilt was hereby removed, v. 31.
B'ſ returning the innocent blood that had been shed, upon the
head of him that shed it, it was taken away from him, and
from the house of his father; which implies that the blood
which is not required from the murderer will be required from
BEFoRE CHRIST, 1014.
Shimei put to death.
I. KINGS, II.
*-
4he magistrate, at least there is danger lest it should. They
that would have their houses safe, and built up, must put
away iniquity far from them. 2. Peace was hereby secured,
v. 33. upon T)avid ; he does not mean his person, but, as he
explains himself in the next words, Upon his seed, his house,
and his throne, shall there be peace for ever from the Lord ;
thus he expresses his desire that it may be so, and his hope
that it shall be so. Now that justice is done, and the cry of
blood is satisfied, the government will prosper. Thus right-
eousness and peace kiss each other. Now that such a turbulent
man as Joab is removed, there shall be peace. Take away the
wicked from before the king, and his throne shall be established
in righteousness, Prov. xxv. 5. Solomon, in this blessing of
beace upon his house and throne, piously looks upward to
God as the Author of it, and forward to eternity as the per-
fection of it; “It shall be peace from the lord, and peace for
ever from the Lord.” The Lord of peace himself give us that
Teace which is everlasting.
35 And the king put Benaiah the son of Jehoiada
in his room over the host; and Zadok the priest did
thc king put in the room of Abiathar. 36 And the
king sent and called for Shimei, and said unto
him, Build thee an house in Jerusalem, and dwell
there, and go not forth thence any whither. 37
For it shall be, that on the day thou goest out, and
passest over the brook Kidron, thou shalt know for
certain that thou shalt surely die: thy blood shall
be upon thine own head. 38 And Shimei said
unto the king, The saying is good : as my lord the
king hath said, so will thy servant do. And Shimei
dwelt in Jerusalem many days. 39 And it came to
pass, at the end of three years, that two of the ser–
vants of Shimei ran away unto Achish son of
Maachah, king of Gath; and they told Shimei,
saying, Behold, thy servants be in Gath. 40 And
Shimei arose, and saddled his ass, and went to
Gath, to Achish, to seek his servants: and Shimei
went, and brought his servants from Gath. 41
And it was told Solomon that Shimei had gone
from Jerusalem to Gath, and was come again. 42
And the king sent and called for Shimei, and said
unto him, Did I not make thee to swear by the
iORD, and protested unto thee, saying, Know for a
certain, on the day thou goest out, and walkest
abroad any whither, that thou shalt surely die? and
thou saidst unto me, The word that I have heard
is good. 43 Why then hast thou not kept the oath
of the LORD, and the commandment that I have
charged thee with ? 44 The king said, moreover,
to Shimei, Thou knowest all the wickedness which
thine heart is privy to, that thou didst to David my
father: therefore the LoRD shall return thy wic-
kedness upon thine own head: 45 And king
Solomon shall be blessed, and the throne of David
shall be established before the Lord for ever. 46
So the king commanded Benaiah the son of Je-
hoiada; which went out, and fell upon him that he
died. And the kingdom was established in the
hand of Solomon.
|Here is, I. The preferment of Benaiah and Zadok, two
{aithful friends to Solomon and his government, v. 35. Joab
being put to death, Benaiah was advanced to be general of the
forces in his room, and, Abiathar being deposed, Zadok was
made high priest in his room, and therein was fulfilled that
word of God, when he threatened to cut off the house of Eli,
! Sam. ii. 35. I will raise me up a faithful priest, and will
build him a sure house. Though sacred offices may be dis-
grâced, they shall not be destroyed, by the mal-administra-
ſtion of those that are intrusted with them, nor shall God’s
work ever stand still for want of hands to carry it on. No
wonder that a king, so immediately of God’s making, was
empowered to make whom he thought fit high priest; and he
did it in equity, for the ancient right was in Zadok, he being
†: family of Eleazar, whereas Eli and his house were of
&IOlar .
they cannot shake it.
II. The course that was taken with Shimei. He is sent for,
by a messenger, from his house at Bahurim, expecting, per-
haps, no better than Adonijah's doom, being conscious of his
enmity to the house of David ; but Solomon knows how to
make a difference of crimes and criminals. David had pro-
mised Shimei his life for his time ; Solomon is not bound by
that promise, and yet will not go directly contrary to it.
1. He confined him to Jerusalem, and forbade him, upon
any pretence whatsoever, to go out of the city any further
than the brook Kidron, v. 36, 37. He would not suffer him
to continue at his country seat, lest he should make mischief
among his neighbours, but took him to Jerusalem, where he
kept him prisoner at large : this might make Shimei's con-
finement easy to himself, for Jerusalem was beautiful, for si-
tuation, the joy of the whole earth, the royal city, the holy city;
he had no reason to complain of being shut up in such a
paradise ; it would also make it the more safe for Solomon,
for there he would have him under his eye, and be able to
watch his motions ; and he plainly tells him, that, if he even
go out of the rules, he shall certainly die for it. This was a
fair trial of his obedience, and such a test of his loyalty, as he
had no reason to complain of ; he has his life upon easy
. he shall live, if he will but be content to live at Jeru-
SaleII) •
2. Shimel submits to the confinement, and thankfully takes
his life upon those terms; he enters into recognizance, v. 38
under the penalty of death, not to stir out of Jerusalem, and
owns the saying is good. Even they that perish cannot but
own the conditions of pardon and life unexceptionable, so
that their blood, like Shimei's, must rest upon their own
heads. Shimei promised, with an oath, to keep within his
bounds, p. 42. - tº tº
3. Shimei forfeits his recognizance, which was the thing
Solomon expected ; and God was righteous in suffering him
to do it, that he might now suffer for his old sins. Two of his
servants (it seems, though he was a prisoner, he lived like
himself, well attended) ran from him to the land of the Phi-
listines, v. 39. Thither he pursued them, and thence brought
them back to Jerusalem, v. 40. For the keeping of it private,
he saddled his ass himself, probably went in the night, and
came home, he thought, undiscovered. “Seeking his ser-
vants,” (says Bishop Hall,) “ he lost himself; these earthly
things either are, or should be, our servants; how commonly
do we see men run out of the bounds set by God’s law, to
hunt after them, till their souls incur a fearful judgment.”
4. Solomon takes the forfeiture. Information is given him
that Shiniei had transgressed, v. 41. The king sends for him,
and, (1.) Charges him with the present crime, v. 42, 43. that
he had put a great contempt upon the authority and wrath
both of God and the king ; that he had broken the oath of the
Lord, and disobeyed the commandment of his prince ; and by
this it appeared what manner of spirit he was of, that he
would not be held by the bonds of gratitude or conscience.
Had he represented to Solomon the urgency of the occasion,
and begged leave to go, perhaps Solomon might have given
him leave ; but, to presume either upon his ignorance or his
connivance, was to affront him in the highest degree. (2.)
He condemns him for his former crime, cursing David, and
throwing stones at him in the day of his affliction: the wicked-
ness which thy heart is privy to, v. 44. . There was no need to
examine witnesses for the proof of the fact, his own con-
science was instead of a thousand witnesses; that wickedness
which men's own hearts alone are privy to, is enough, if duly
considered, to fill them with confusion, in expectation of its
return upon their own heads ; for, if the heart be privy to it,
God is greater than the heart. Others knew of Shimei's curs-
ing David, but Shimei himself knew of the wicked principles
of hatred and malice against David, which he displayed in
cursing him, and that his submission was but feigned and
forced. (3.) He blessed himself and his government, v. 45.
King Solomon shall be blessed, notwithstanding Shimei's impo-
tent curses, which perhaps, in fury and despair, he now vent-
ed freely. Let them curse, but bless Thow. "And the throne of
David shall be established, by taking away those that would
undermine it. It is a comfort, in reference to the enmity of
the church’s enemies, that, how much soever they rage, it is a
vain thing they imagine ; Christ's throne is established, and
(4.) He gives orders for the execution
of Shimei immediately, v. 46. All judgment is committed to
the Lord Jesus, and, though he be King of peace, he will be
found a King of righteousness; and this will shortly be his
word of command, concerning all his enemies, that will not
have him to reign over them, Bring them forth, and slay them
before me ; the reproaches of them that blasphemed him will
fall on themselves, to their eternal condºtion. - -
BEFor E CHRIST, 1014.
The Lord appears to Solomon.
I. KINGS, III.
Solomon's reign looked bloody in the foregoing chapter, but the necessary
acts of justice must not be called cruelty; in this chapter it appears with
another face: we must not think the worse of God's mercy to his subjects,
for his judgments on rebels. Shºe have here, J. Solomon's marriage to
Pharaoh's daughter, v. 1. II. 4 general view of his religion, v. 2–4.
III. A particular account of his prayer to God for wisdom, and the
answer to that prayer, v. 5–15. IV. A particular instance of his wis-
dom, in deciding the controversy between the two harlots, v. 16–28. And
very great he looks here, both at the altar and on the bench, and therefore
on the bench, because at the altar. . . . . . . . .
1 : A ND Solomon made affinity with Pharaoh king
A. of Egypt, and took Pharaoh’s daughter, and
brought her into the city of David, until he had
made an end of building his own house, and the
house of the LoRD, and the wall of Jerusalem round
about. 2. Only the people sacrificed in high places,
because there was no house built unto the name of
the Lord until those days. 3 And Solomon loved
the Lo RD, walking in the statutes of David his
father: only he sacrificed and burnt incense in high
places. , 4 And the king went to Gibeon to sacrifice
there : for that was the great high place : a thou-
sand burnt-offerings did Solomon offer upon that
altar. . . . . . . -
We are here told, concerning Solomon, -
I. Something that was unquestionably good, for which he is
to be praised, and in which he is to be imitated. l. He loved
the Lord, v. 3. Particular notice was taken of God’s love to
him, 2 Sam. xii. 24. he had his name from it, Jedidiah, beloved
of the Lord ; and here we find he returned that love, as John,
the beloved disciple, was most full of love. Solomon was a
wise man, a rich man, a great man ; yet the brightest enco-
mium of him is that which is the character of all the saints,
even the poorest, He loved the Lord ; he loved the worship of the
Lord, so the Chaldee. All that love God, love his worship,
love to hear from him, and speak to him, and so to have com-
munion with him. 2. He walked in the statutes of David his
father, that is, in the statutes that David gave him, ch. ii. 2, 3.
1 Chron. xxviii. 9, 10. (his dying father’s charge was sacred,
and as a law to him ;) or in God’s statutes, which David his
father walked in before him; he kept close to God's ordinances,
carefully observed them, and diligently attended them. They
that truly love. God, will make conscience of walking in his sta-
tutes. 3. He was very free and generous in what he did for
the honour of God; when he offered sacrifice, he offered like
a king, in some proportion to his great wealth, a thousand
burnt offerings, v. 4. Where God sows plentifully, he ex-
pects to:reap accordingly ; and those that truly love God, and
his worship, will not grudge the expenses of their religion.
We may be tempted to say, To, what purpose is this waste 7.
Might not these cattle have been given to the poor 2. But we
must never think that wasted which is laid out in the service
of God. It seems strange how so many beasts should be
burnt upon, one altar in one feast, though it continued seven
days; but the fire on the altar is supposed to be more quick
and devouring than common fire; for it represented that fierce
and mighty wrath of God, which fell upon the sacrifices, that
the offerers might escape: Our God is a consuming Fire.
Bishop Patrick quotes it as a tradition of the Jews, that the
smoke of the sacrifices ascended directly in a straight pillar,
and was not scattered; otherwise it would have choked those
jºintended, when so many sacrifices were offered as were
II. Here is something, concerning which it may be doubted
whether it were good or no. . . . . . . . . . . . . . . . . . .
1. His marrying of Pharaoh’s daughter, v. 1. We will sup-
pose she was proselyted, else it had not been lawful ; yet, if
so, surely it was notiadvisable ; he that loved the Lord should,
for his sake, have fixed his love upon one of the Lord's people;
unequal matches of the sons of God with the daughters of men
have often been of pernicious consequence; yet some think
that he did this with the advice of his friends, that she was a
sincere convert, (for theigods of the Egyptians were not rec-
komed among the strange gods, which his strange wives drew
him into the worship of, ch. xi. 5, 6.) and that the book of
Canticles, and thexlyth psalm, were penned on this occasion,
by which these nuptials were made typical of the mystical
espousals of the church to Christ, especially the Gentile
thurch. : :
... 2: His worshipping in the high places, and thereby tempt. .
ing the people to do so too, v. 2,3. Abraham built his altars
on mountains, Gºśiº xxii. 2, and worshipped in a grove,
—ºf
Gen. xxi. 33. thence the custom was derived, and was proper,
till the divine law confined them to one place, Deut. xii. 5, 6.
David kept to the ark, and did not care for the high places, but
Solomon, though in other things he walked in the statutes of his
father, in this came short of him, he showed thereby a great
zeal for sacrificing, but to obey had been better; this was an
irregularity; though there was as yet no house built, there was
a tent pitched, to the name of the Lord, and the ark ought to
have been the centre of their unity; it was so by divine institu-
tion, from it the high places separated, yet while they worship-
ped God only, and, in other things, according to the rule, he
graciously overlooked their weakness, and accepted their ser-
vices; and it is owned that Solomon loved the Lord, though he
burnt incense in the high places, and let not men be more severe
than he is. - . . . . . - * * * *
5 In Gibeon the Lord appeared to Solomon in a
dream by night: and God said, Ask what I shal||
give thee. 6 And Solomon said, Thou hast shewed
unto thy servant David my father great mercy, ac-
cording as he walked before thee in truth, and in
righteousness, and in uprightness of heart with thee;
and thou hast kept for him this great kindness, that
thou hast given him a son to sit on his throne, as ig
is this day. , 7 And now, O Loko my God, thout
hast made thy servant king instead of David my
father; and I am but a little child : I know not how
to go out or come in. 8 And thy servant is in the
midst of thy people which thou hast chosen, a great
people, that cannot be numbered nor counted for
multitude. 9 Give therefore thy servant an under-
Standing heart to judge thy people, that I may dis-,
cern between good and bad : for who is able to
judge this thy so great a people 2 10 And the
speech pleased the Lo RD, that Solomon had asked:
this thing. 11 And God said unto him, Because thout
hast asked this thing, and hast not asked for thyself
long life; neither hust asked riches for thyself, nor
hast asked the life of thine enemies; but hast
asked for thyself understanding to discern judg-
ment; 12 Behold, I have done according to thy.
words: lo, I have given thee a wise and an under-
standing heart; so that there was none like thee
before thee, neither after thee shall any arise like
unto thee. 13 And I have also given thee that
which thou hast not asked, both riches and honour;
so that there shall not be any among the kings like .
unto thee all thy days. 14 And if thou wilt walk
in my ways, to keep my statutes and my command-
ments, as thy father David did walk, then I will; .
lengthen thy days. 15 And Solomon awoke ; and,
behold, it was a dream. And he came to Jerusa-
lem, and stood before the ark of the covenant of the
LORD, and offered up burnt-offerings, and offered
peace-offerings, and made a feast to all his servants.
We have here an account of a gracious visit which God,
made to Solomon, and the communion he had with God in it,
which puts a greater honour upon Solomon than all the wealth
and power of his kingdom did. . . . . . . . . . .
I. The circumstances of this visit, v. 5. l. The place—it
was in Gibeon, that was the great high place, and should have
been the only one, because there the tabernacle and the brazen,
altar, were, 2 Chron. i. 3. There Solomon offered his great
sacrifices, and there God owned him more than in any other of
the high places; the nearer we come to the rule in our worship,
the more reason we have to expect the tokens of God’s pre-
sence; where God records his name, there he will meet us,
and bless us. 2. The time—it was by night, the night after
he had offered that generous sacrifice, v. 4. the more we
abound in God's work, the more comfort we may expect in
him ; if the day has been busy for him, the night will be easy
in him. Silence and retirement befriend our communion with
God: his kindest visits are often in the night, Ps. xvii. 3. , 3.
The manner—it was in a dream; when he was asleep, his senses
locked up, that God’s access to his mind might be the more
free and immediate; in this way, God used to speak, to the
prophets, Numb;zii.6. and to private persons, for their Öwn
benefit, Job xxxiii. 15, 16. These divine dreams, no doubt,
BEFORE CHRIST, 1014.
The Lord appears to Solomon.
I. KINGS, III.
*—-
Er
distinguished themselves
vanities, Eccl. v. 7. . . . . . . . . . . . . . . , * ,
II. The gracious offer God made him of the favour he
should choose, whatever it were, v. 5. He saw the glory of
God shine about him, and heard a voice, saying, Ask what I
shall give thee. Not that God was indebted to him for his sa-
crifices, but thus he would testify his acceptance of them, and
signify to him what great mercy he had in store for him, if he
were not wanting to himself. Thus he would try his inclina-
tions, and put an honour upon the prayer of faith. God, in
like manner, condescends to us, and puts us in the ready way
to be happy, by assuring us that we shall have what we will,
"or the asking, John xvi. 23, 1 John v. 15. What would we
tmore ? Ask, and it shall be given you. º
III. The pious request Solomon hereupon made to God.
He readily laid hold on this offer; why do we neglect the like
offer made to us, like Ahaz, who said, I will not ask 2 Isa. vii.
12. Solomon prayed in his sleep, God’s grace assisting him ;
yet it was a lively prayer. What we are most in care about,
and which makes the greatest impression upon us when we
are awake, commonly affects us when we are asleep; and by
our dreams, sometimes, we may know what our hearts are
upon, and how our pulse beats. Plutarch makes virtuous
dreams one evidence of increase in virtue. Yet this must be
attributed to a higher source. Solomon's making of such an
intelligent choice as this, when he was asleep, and the powers
of reason were least active, showed that it came purely from
the grace of God, which wrought in him these gracious desires.
Hf his reins thus instruct him in the night-season, he must
bless the Lord, who gave him counsel, Ps. xvi. 7. Now, in this
prayer, - - • -
1. He acknowledges God's great goodness to his father Da-
wid, v. 6. He speaks honourably of his father's piety, that he
had walked before God in uprightness of heart, drawing a veil
“over his faults. It is to be hoped that those who praise their
godly parents will imitate them. But he speaks more honour-
ably of God’s goodness to his father, the mercy he had showed
to him while he lived, in giving him to be sincerely religious,
and then recompensing his sincerity ; and the great kindness
the had kept for him, to be bestowed on his family when he
was gone, in giving him a son to sit on his throne. Children
should give God thanks for his mercies to their parents, for
the sure mercies of David. God’s favours are then doubly
‘Sweet, when we observe them transmitted to us through the
hands of those that have gone before us. The way to get the
entail perpetuated, is, to bless God that it has hitherto been
preserved.
2. He owns his own insufficiency for the discharge of that
great trust to which he was called, v. 7, 8. And here is a
double plea to enforce his petition for wisdom. (1.) That his
place required it, as he was successor to David : “Thou hast
made me king instead of David, who was a very wise, good
man ; Lord, give me wisdom, that I may keep up what he
wrought, and carry on what he began ;” and, as he was ruler
'over Israel, “Lord, give me wisdom to rule well, for they are
a numerous people, that will not be managed without much
care. They are thy people, which thou hast chosen, and
therefore to be ruled for thee; and the more wisely they are
ruled, the more glory thou wilt have from them.” (2.) That
he wanted it ; as one that had an humble sense of his own
deficiency, he pleads, Lord, I am but a little child ; so he calls
himself, a child in understanding, though his father called
him a wise man, ch. ii. 9. “I know not how to go out, or come
Čn, as I should, nor to do so much as the common daily busi-
mess of the government, much less what to do in a critical
juncture.” Note, Those who are employed in public sta-
tions, Óught to be very sensible of the weight and importance
of their work, and their own insufficiency for it; and then
they are qualified for receiving divine instruction. 'St. Paul's
guestion (Who is sufficient for these things?) is much like So-
lomon's here, Who is able to judge this thy so great a people 7
9. 9. Absalom, who was a fool, wished himself a judge; So-
iomon, who was a wise man, trembles at the undertaking, and
suspects his own fitness for it. The more knowing and con-
siderate men are, the better acquainted they are with their
own weakness, and the more jealous of themselves. . .
3. He begs of God to give him wisdom, v.2. Give therefore
thy servant an understanding heart. He calls himself God’s
servant; pleased with that relation to God, Ps. cxvi. 16. and
pleading it with him : “I am devoted to thee, and employed
for thee; give me that which is requisite to the services in
which I am employed.” Thus his good father prayed, and
thus he pleaded, Ps. cxix. 125. I am thy servant, give me un-
derstanding. An understanding heart is God’s gift, Prov. ii.
6. We must pray for it, James i. 5. and pray for it with ap.
from those in which there are divers 1
plication to our particular calling, and ‘the various, occasions
we have for it; as Solomon, Give me an understanding, not to
please my own curiosity with, or puzzle my neighbours, but to
judge thy people. That is the best knowledge which, will be
serviceable to us in doing our duty ; and such that knowledge
is which enables us to discern between good and bad, right and
wrong, sin and duty, truth and falsehood, so as not to be im-
posed upon by false colours, in judging either of others’ ac-
tions, or of our own. . . . . - . . . . . . —?
4. The favourable answer God gave to his request. It was
a pleasing prayer, v. 10. The speech pleased the Lord. God is
well pleased with his own work in his people ; the desires or
his own kindling, the prayers of his Spirit's inditing. By this
choice, Solomon made it appear that he desired to be good
more than great, and to serve God’s honour more than to ad-
vance his own. Those are accepted of God who prefer spi-
ritual blessings to temporal, and are more solicitous to be
found in the way of their duty, than in the way to preferment.
But that was not all ; it was a prevailing prayer, and prevail-
ed for more than he asked. (1.) God gave him wisdóm, v. 12.
He fitted him for all that great work to which he had called
him ; gave him such a right understanding of the law which
he was to judge by, and the cases he was to judge of, that he
was unequalled, for a clear head, a solid judgment, and a
piercing eye. Such an insight, and such a foresight, never
was prince so blessed with. (2.) He gave him riches and ho-
nour over and above into the bargain, v. 13. and it was pro-
mised that he should as much exceed his predecessors, his
successors, and all his neighbours, in these, as in wisdom.
These also are God’s gift, and are promised to all that seek
first the kingdom of God, and the righteousness thereof, as far as
is good for them, Matth. vi. 33. Let young people learn to
prefer grace to gold, because godliness has the promise of the
life that now is, but the life that now is has not the promise of
godliness. How completely blessed was Solomon, that had
both wisdom and wealth ! Pie that has wealth and power,
without wisdom and grace, is in danger of doing hurt with it :
he that has wisdom and grace, without wealth and power, is
not capable of doing so much good with it, as he that has
both. Wisdom is good, is so much the better, with an inherit-
ance, Eccles. vii. 11. But if we make sure of wisdom and
grace, those will either bring outward prosperity with them,
or sweeten the want of it. God promised Solomon, riches and
honour, absolutely, but long life, upon condition, v. 14. If
thou wilt walk in my ways, as David did, then I will lengthen
thy days: he failed in the condition ; and therefore, though
he had riches and honour, he did not live so long to enjoy
them, as, in the course of nature, he might have done:
Length of days is wisdom's right-hand blessing, typical of
eternal life ; but it is in her left hand that riches and honour
are, Prov. iii. 16. Let us see here, [1..] That the way to ob-
tain spiritual blessings is, to be importunate for them ; to
wrestle with God in prayer for them, as Solomon did for wis-
dom, asking that only, as the one thing needful. [2] That
the way to obtain temporal blessings, is, to be indifferent to
them, and to refer ourselves to God concerning, them: Solo-
mon has wisdom given him, because he did ask it, and wealth
because he did not. . . . " . . . . . . .
5. The grateful return Solomon made for the visit God was
pleased to make him, v. 15. He awoke, we may suppose, in
a transport of joy; awoke, and his sleep was sweet tº him, as
the prophet speaks, Jer. xxxi. 26, being satisfied of God's fa-
vour, he was satisfied with it, and he began to think what he
should render to the Lord. He had made his prayer at the high
place at Gibeon, and there God had graciously met him ; but
he comes to Jerusalem, to give thanks before the ark of the
covenant, blaming himself, as it were, that he had not prayed
there, the ark being the token of God’s presence, and wonder-
ing that God had met him any where else. God’s passing by
our mistakes, should persuade us to amend them. There. he,
(1.) Offered a great sacrifice to God. We must give God
praise for his gifts in the promise, though not yet fully per-
formed. David used to praise God’s word, as well as his
works, Ps. lvi. 10. and particularly, 2 Sam. vii. 18. and Solo-
mon trod in his steps. (2.) He made a great feast upon the
| sacrifice, that those about him might rejoice with him. in the
grace of God. . . . . . . . . . . . .
16 Then came there two women, that were har-
lots, unto the king; and stood before him. 17 And
the one woman said, O my lord, I and this woman
dwell in one house; and, I was delivered of a child
with her in the house. 18 And it came to pass, the
third day after that I was deºred, that this
BEFORE CHRIST, 1014.
The wise decision of Solomon.
J. KINGS, III.
*—
woman was delivered also : and we were together ;
there was no stranger with us in the house, save we
two in the house. 19 And this woman’s child died
in the night; because she overlaid it. 20 And she
arose at midnight and took my son from beside me,
while thine handmaid slept, and laid it in her bo-
som, and laid her dead child in my bosom. 21
And when I arose in the morning to give my child
suck, behold, it was dead; but when I had con-
sidered it in the morning, behold, it was not my son
which I did bear. 22 And the other woman said,
Nay; but the living is my son, and the dead is thy
son. And this said, No ; but the dead is thy Son,
and the living is my son. Thus they spake before
the king. 23 Then said the king, The one saith,
This is my son that liveth, and thy son is the dead :
and the other saith, Nay; but thy son is the dead,
and my son is the living. 24 And the king said,
Bring me a sword. And they brought a sword be-
fore the king. 25 And the king said, Divide the
living child in two, and give half to the one, and
half to the other. 26 Then spake the woman whose
the living child was unto the king, (for her bowels
yearned upon her son,) and she said, O my lord, give
her the living child, and in no wise slay it. But the
other said, Let it be neither mine nor thine, but di-
vide it. 27 Then the king answered and said, Give
her the living child, and in no wise slay it: she is
the mother thereof. 28 And all Israel heard of the
judgment which the king had judged ; and they
feared the king: for they saw that the wisdom of
God was in him, to do judgment.
An instance is here given of Solomon’s wisdom, to snow
that the grant lately made him had a real effect upon him :
the proof is fetched, not from the mysteries of state, and the
policies of the council-board, though there, no doubt, he ex-
celled, but from the trial and determination of a cause between
party and party, which princes, though they devolve them
upon their judges, must not think it below them to take cog-
nizance of. Observe,
I. The case opened, not by lawyers, but by the parties :
themselves, though they were women, which made it the
easier, to such a piercing eye as Solomon had, to discern be-
tween right and wrong by their own showing. These two
women were harlots, kept a public house, and their children,
some think, were born of fornication, because here is no men-
tion of their husbands. It is probable the cause had been
heard in the inferior courts, before it was brought before Solo-
mon, and had been found special, the judges being unable to
determine it, that Solomon's wisdom in deciding it, at last,
might be the more taken notice of. These two women lived
in a house together, were each of them delivered of a son
within three days of one another, v. 17, 18. They were so
poor, that they had no servant or nurse to be with them ; so
slighted, because harlots, that they had no friend or relation
to accompany them. One of them overlaid her child, and, in
the night, exchanged it with the other, v. 19, 20. who was
Soon aware of the cheat put upon her, and appealed to public
justice to be righted, v. 21. See, 1. What anxiety is caused
by little children, how uncertain their lives are, and to how
many dangers they are continually exposed. The age of in-
fancy is the valley of the shadow of death; and the lamp of
life, when first lighted, is easily blown out. It is a wonder of
mercy, that so few perish in the perils of nursing. 2. How
much better it was, in those times, with children born in for-
nication, than, commonly, it is now. Harlots then loved their
children, nursed them, and were loath to part with them,
whereas now they are often sent to a distance, abandoned, or
killed. But thus it is foretold, that in the last days perilous
tumes should come, when people should be without natural
affection, 2 Tim. iii. 3. - -
II. The difficulty of the case. The question was, Who was
the mother of this living child, which was brought into court,
to be finally adjudged either to the one or to the other ? Both
mothers were vehement in their claims, and showed deep con-
9ern about it. Both were peremptory in their asseverations;
“. It is mine,” says one ; “ Nay, it is mine,” says the other.
Neither will own }: dead child, though it would be cheaper
862
to bury that, than to maintain the other : but it is the living
one they strive for. The living child is therefore the parents’
joy, because it is their hope ; and may not the dead children
be so 2 See Jer. xxxi. 17. Now the difficulty of the case was,
that there was no evidence on either side. The neighbours,
though it is probable that some of them were present at the
birth and circumcision of the children. yet had not taken so
much notice of them, as to be able to distinguish them. To
put the parties to the rack, would have been barbarous : not
she who had justice on her side, but she who was most hardy,
would have had the judgment in her favour. Little stress is
to be laid on extorted evidence. Judges and juries had need
of wisdom, to find out truth, when it thus lies hid.
III. The determination of it. Solomon, having patiently
heard what both sides had to say, sums up the evidence, v.
23. And now the whole court is in expectation what course
Solomon's wisdom will take to find out the truth. One knows
not what to say to it ; another, perhaps, would determine it
by lot; Solomon calls for a sword, and gives orders to divide
the living child between the two contenders. . Now, 1.
This seemed a ridiculous decision of the case, and a brutal
cutting of the knot which he could not untie. “Is this,”
think the sages of the law, “the wisdom of Solomon º’. They
could not conjecture what he aimed at in it. . The hearts of
kings, such kings, are unsearchable, Prov. xxv. 3. There was
a law concerning the dividing of a living ox and a dead one;
Exod. xxi. 35. but that did not reach this case. But, 2. It
proved an effectual discovery of the truth. Some think that
Solomon did himself discern it, before he made this experi-
ment, by the countenances of the women, and their way of
speaking: but by this he gave satisfaction to all the company,
and silenced the pretender. To find out the true mother, he
could not try which the child loved best, and must there.
fore try which loved the child best ; both pretended to a
motherly affection, but the sincerity of it will be tried when
the child is in danger. (1.) She that knew the child was not
her own, but, in contending for it, stood upon a point of
honour, was well content to have it divided. She that had
overlaid her own child, cared not what became of this, so that
the true mother might not have it. Let it be neither mine now
thine, but divide it. By this it appeared that she knew her own
title to be bad, and feared Solomon would find it so, though
she little suspected she was betraying herself, but thought
Solomon in good earnest. If she had been the true mother,
she had forfeited her interest in the child, by agreeing so
readily to this bloody decisiou. But, (2.) She that knew the
child was her own, rather than the child should be butchered,
gives it up to her adversary. How feelingly does she cry out,
O my lord 1 give her the living child, v. 26. “Let me see it
hers, rather than not see it at all.” By this tenderness to-
ward the child, it appeared that she was not the careless
mother that had overlaid the dead child, but was the true
inother of the living one, that could not endure to see its
death, having compassion on the son of her womb. “The
case is plain,” says Solomon, “what need of witnesses : Give
her the living child; for you all see, by this undissembled com-
passion, she is the mother of it.” Let parents show their love.
to their children, by taking care of them, especially by taking
care of their souls, and, with a holy violence, snatching them.
as brands out of the burning. They are most likely to have
the comfort of children that do their duty to them. Satan.
pretends to the heart of man, but by this it appears that he
is only a pretender, that he would be content to divide with
God, whereas the rightful Sovereign of the heart will have all
Of In OI) e.
Lastly, We are here told what a great reputation Solomon,
got among his people, by this and other instances of his wis-
dom, which would have a great influence upon the ease of his
government; they feared the king, v. 28. highly reverenced,
him, durst not, in any thing, oppose him, and were afraid of
doing an unjust thing; for they knew, if ever it came before
him he would certainly discover it, for they saw that the wis-
dom of God was in him, that is, that wisdom which God had pro-
mised to endue him with. . This made his face to shine, Eccl.
viii. 1. this strengthened him, Eccl. vii. 19. this was better to:
him than weapons of war, Eccl. ix. 18. for this he was both
feared and loved.
CHAP. IV.
An instance of the wisdom of God granted to Solomon, we had in the close
of the foregoing chapter. . In this, we have an account of his wealth and
prosperity, which was the other branch of the promise there made him.
We have here, I. The magnificence of his court ; his ministers of"
state, (v. 1–6.) and the purveyors of his household, (v. 7–19.) and
their office, v. 27, 28. II. The provision for his table, v. 22, 23:
III. The extent of his dominion, v. 21–24. IV. The numbers, ease,
and peace of his subjects, v. 20, 25. P. His stables, e. 26. VI,
BEFoRE CHRIST, 1014.
Solomon's court and officers.
I. KINGS, IV.
His great reputation for wisdom and learning, p. 29–34. Thus, great
was Solomon, but our Lord Jesus was greater than he, (Matt. xii. 42.)
though he took upon him the form of a servant. . For, Divinity, in its
lowest humiliations, infinitely transcends royalty in its highest elevations.
1. O king Solomon was king over all Israel. 2.
And these were the princes which he had ;
Azariah, the son of Zadok the priest; 3 Elihoreph
and Ahiah, the son of Shisha, scribes; Jehoshaphat
the son of Ahilud, the recorder. 4 And Benaiah the
son of Jehoiada was over the host; and Zadok and
Abiathar were the priests; 5 And Azariah the son
of Nathan was over the officers; and Zabud the son
of Nathan was principal officer, and the king's friend;
6 And Ahishar was over the household; and Ado-
niram the son of Abda was over the tribute. 7 And
Solomon had twelve officers over all Israel, which
provided victuals for the king and his household:
each man his month in a year made provision. 8
And these are their names: The son of Hur, in
mount Ephraim. 9 The son of Dekar, in Makaz,
and in Shaalbim, and Beth-shemesh, and Elon-
beth-hanan. 10 The son of Hesed, in Aruboth ; to
him pertained Sochoh, and all the land of Hepher.
11 The son of Abinadab, in all the region of Dor;
which had Taphath the daughter of Solomon to
wife. 12 Baana, the son of Ahilud; to him per-
tained Taanach and Megiddo, and all Beth-shean,
which is by Zartanah beneath Jezreel, from Beth-
shean to Abel-meholah, even unto the place that is be-
yond Jokneam. 13 The son of Geber, in Ramoth-
gilead : to him pertained the towns of Jair the son of
Manasseh, which are in Gilead : to him also pertained
the region of Argob, which is in Bashan, threescore
great cities, with walls and brazen bars. 14 Ahina-
dab the son of Iddo had Mahanaim. 15 Ahimaaz
was in Naphtali; he also took Basmath the daugh-
ter of Solomon to wife. 16 Baanah the son of Hu-
shai was in Asher and in Aloth. 17 Jehoshaphat
the son of Paruah in Issachar. 18 Shimei the son
of Elah in Benjamin. 19 Geber the son of Uri was
in the country of Gilead, in the country of Sihon
king of the Amorites, and of Og king of Bashan ;
and he was the only officer which was in the land.
Here is, I. Solomon upon his throne, v. 1. So king Solo-
mon was king, that is, he was confirmed and established king,
over all Israel, and not, as his successors, only over two tribes.
He was a king, he did the work and duty of a king, with the
wisdom God had given him. Those preserve the name and
honour of their place, that mind the business of it, and make
conscience of it.
II. The great officers of his court, in the choice of which,
nº doubt, his wisdom much appeared. It is observable, 1.
That several of them are the same that were in his father's
time. Zadok and Abiathar were then priests, 2 Sam. xx. 25.
so they were now ; only then, Abiathar had the precedency,
now, Zadok; Jehoshaphat was then recorder, or keeper of the
great seal, so he was now. Benaiah, in his father's time, was
a, principal man in military affairs, and so he was now.
Shisha was his father's scribe, and his sons were his, v.3.
Solomon, though a wise man, would not affect to seem wiser
than his father in this matter. When sons come to inherit
their fathers' wealth, honour, and power, it is a piece of re-
spect to their memory—catteris paribus—where it can properly
be done, to employ those whom they employed, and trust those
whom they trusted. Many pride themselves in being the re-
yerse of their good parents. 2. The rest were priests’ sons.
His prime minister of state was Azariah the son of zadoi the
priest. Two others of the first rank were the sons of Nathan
the prophet, v. 5; In preferring them, he testified the grateful
respect he had for their good father, whom he loved in the
name of a prophet. . ," º
III. The purveyors for his household, whose business it was
tº send in provisions from several parts of the country, for the
king's tables and cellars, v. 7. and for his stables, J. 27, 28.
That thus, 1. His house might always be well furnished, at
the best hand. Let great men learn hence good house-keep-
ºn&, and yet good husbandry in their house-keeping; to be
generous in spending according to their ability, but prudent
in providing. It is the character of the virtuous woman, that,
she bringeth her food from afar, Prov. xxxi. 14. not far fetched.
and dear bought, but the contrary, every thing bought where
it is cheapest. 2. That thus he himself, and those who im-
mediately attended him, might be eased of a great deal of care,
and the more closely apply themselves to the business of the
state, not troubled about much serving provision, for that
was got ready to their hand. 3. That thus all the parts of the
kingdom might be equally benefited, by the taking off of the:
commodities that were the productions of their country, and,
the circulating of the coin. Industry would hereby be en-
couraged, and consequently wealth increased, even in those
tribes that lay most remote from the court. The providence.
of God extends itself to all places of his dominions, Ps. ciii. 22.
so should the prudence and care of princes. 4. The dividing:
of this trust into so many hands was prudent, that no one mar
might be continually burthened with the care of it, nor grow
exorbitantly rich with the profit of it ; but that Solomon might:
have those, in every district, who, having a dependence upon
the court, would be serviceable to him and his interest, as:
there was occasion.
These commissioners of the victualling office, not for the
army or navy, (Solomon was engaged in no war,) but for the
household, are here named. Several of them only by their
surnames, as great men commonly call their servants; Ben-
hur, Ben-dekar, &c. Though several of them have also their,
proper names prefixed. Two of them married Solomon’s-
daughters, Ben-Abinadab, v. 11. and Ahimaaz, v. 15. and no
disparagement to them to marry men of business. Better:
match with the officers of their father's court that were Israel-
ites, than with the sons of princes that were strangers to the
covenant of promise. . The son of Geber was in Ramoth-gilead,
v. 13. and Geber himself was in the country of Sihon and,
Og, which included that and Mahanaim, p. 19. He is there-
fore said to be the only officer in that land, because the other,
two, mentioned, v. 13, 14. depended on him, and were subor-
dinate to him.
20 Judah and Israel were many, as the sand which,
is by the sea in multitude, eating and drinking, and
making merry. 21 And Solomon reigned over a!!"
kingdoms from the river unto the land of the Philis-
times, and unto the border of Egypt: they brought
presents, and served Solomon all the days of his
life. 22 And Solomon’s provision for one day was.
thirty measures of fine flour, and three score mea-
sures of meal, 23 Ten fat oxen, and twenty oxen”
out of the pastures, and an hundred sheep, besides.
harts, and roebucks, and fallow deer, and fatted fowl.
24 For he had dominion over all the region on this:
side the river, from Tiphsah even to Azzah, over alk,
the kings on this side the river: and he had peace on
all sides round about him. 25 And Judah and’
Israel dwelt safely, every man under his vine and’
under his fig-tree, from Dan even to Beer-sheba, al{}
the days of Solomon. 26 And Solomon had forty
thousand stalls of horses for his chariots, and twelve-
thousand horsemen. 27 And those officers provided’
victual for king Solomon, and for all that came unto,
king Solomon's table, every man in his month : they
lacked nothing. 28 Barley also and straw for the
horses and dromedaries brought they unto the place
where the officers were, every man according to his.
charge. - -
Such a kingdom, and such a court, sure never any prince-
had, as Solomon's is here described to be.
I. Such a kingdom. Never did the crown of Israel shine so.
bright, as it did when Solomon wore it; never in his father's.
days, never in the days of any of his successors; nor was that."
kingdom ever so glorious a type of the kingdom of the Mes-
siah, as it was then. The account here given of it is such as:
fully answers the prophecies which we have concerning it, Ps.
lxxii. which is a psalm for Solomon, but with reference to Christ.
1. The territories of his kingdom were large, and its tribu-
taries many ; so it was foretold that he should have dominion
from sea to sea, Ps. lxxii. 8–11. Solomon reigned not only
over all Israel, who were his subjects by choice, but over all
the neighbouring kingdoms, who were his subjects by cons.
straint. All the princes from the river ºrates north-east,
--~,
BEEoPE CHRIST, 1014.
Solomon's greatness and wisdom.
I. KINGS, IV.
P-
to the border of Egypt south-west, not only. added to his
honour, by doing him homage, and holding their crowns from
him; but added to his wealth, by serving him, and bringing:
him presents, v. 21. David, by his successful, wars, com-
pelled them to this subjection, and Solomon, by his admirable I
kingdom, that he had such abundance of horses, 40,000 for
chariots, and 12,000 for his troops. A thousand horse, per-
"wisdom, made it easy and reasonable ; for it is fit that the
'fool should be servant to the wise in heart. If they gave him.
presents; he gave them instructions, and still taught the peo-
ºple knowledge, not only his own people, but those of other:
nations; and wisdom is better than gold. He had peace on all:
sides, v. 24. None of all the nations that were subject to him
offered to shake off his yoke, or give him any disturbance ;
but, rather, thought themselves happy in their dependence:
upon him. Herein, his kingdom typified the Messiah’s ; for
to him it is promised that he shall have the heathen for his in-
º, and that princes shall worship him, Isa. xlix. 6, 7;
*AIll. 12e - - - - . . . - -
2. The subjects of this kingdom, and its inhabitants, were
ºmany and cheerful. (1.) They were numerous, and the
“country exceedingly populous, v. 20. Judah and Israel were
muny, and that good land sufficient to maintain them all.
They were as the sand of the sea in multitude. Now was ful-
£illed the promise made to Abraham, concerning the increase
of his seed, Gen. xxii. 17. as well as that concerning the ex-
tent of their dominion, Gen. xv. 18. This was their strength
and beauty, the honour of their prince, the terror of their
“enemies, and an advancement of the wealth of the nation.
If they grew so numerous, that the place was any where too
‘strait for them, they might remove with advantage into the
"countries that were subject to them. God’s spiritual Israel
are many, at least, they will be so when they come all toge-
ºther, Rev. vii. 9. (2.) They were easy, they dwelt safely, or
with confidence and assurance, v. 25. not jealous of their
king, or of his officers, not disaffected, either to him, or one
to another, nor under any apprehension of danger from ene-
mies, foreign or domestic. They were happy, and knew it;
-safe, and willing to think themselves so. They dwelt every
man under his vine and fig-tree. Solomon invaded no man’s
Aproperty, took not to himself their vineyards and olive-yards,
:as sometimes was the manner of the king, 1 Sam. viii. 19. but
what they had they could call their own : he protected every
ºman in the possession and enjoyment of his property. They
that had vines and fig-trees ate the fruit of them themselves;
and so great was the peace of the country, that they might, if.
...they pleased, dwell as safely under the shadow of them, as with-
in the walls of a city. Or, because it was usual to have vines by
the sides of their houses, Ps. cxxviii. 3. they are said to dwell
(3.) They were cheerful in the use of their
plenty, eating and drinking, and making merry, v. 20. Solo-
§: enabled all
ºtnder their vines.
ºmon did not only keep a good table himself,
his subjects, according to their rank, to do so too, and taught
them that God gave them their abundance, that they might use
it. Soberly and pleasantly, not that they might hoard it up.
There is nothing better than for a man to eat the labour of his
$gnds, Eccl. ii. 24. and that with a merry heart, Eccl. ix. 7.
His father, in the psalms, had led his people into the comforts
of communion with God, and now he led them into the com.
fortable use of the good, things of this life. This pleasant
Aposture of Israel’s affairs extended, in place, from Dan to
Deer-sheba ; no part of the country was exposed, or, upon
any account, uneasy ; and it continued a long time, all the
'days of Solomon, without any material interruption. Go where
you would, you might see all the marks of plenty, peace, and ,
Sºtisfaction...The spiritual peace, and joy, and holy security,
of all the faithful subjects of the Lord Jesus, were typified by
this. The kingdom of God is not, as Solomon's was, meat and
‘drunk, but, what is infinitely better, righteousness, and peace,
and joy in the Holy Ghost.
II. Such a court Solomon kept, as can scarcely be parallel-
'ed. We may guess at the vast number of his attendants, and
the great resort that was to him, by the provision that was
made: daily for his table. Of bread so many measures of
'flour and meal, as, it is computed, would richly serve 3000
ºmen ; Carellus computes above 48,000 men; and the provi-
Sion of flesh, v. 23. is rather more, in proportion. What vast
“Tuantities, were here of beef, mutton, and venison, and the
§hoicest of all fatted things, as some read that which we trans-
late fatted fowl! Ahasuerus, once in his reign, made a great
feast, to show the riches of his kingdom,
was much more the honour of Solomon, that
-stant table,
ful meats, (he himself witnessed against them, Prov.zziii. 3.)
Esth. i. 3, 4. But it
- - he kept a con-
and a very noble one ; not of dainties, or deceit.
entertain at once : all believers have in him a continual feast.
Herein, he far outdoes Solomon, that he feeds all his sub-
Jects, not with the bread that
endures to eternal life. . . -
perishes, but with that which
It added much, both to the strength and glory of Solomon's
haps, in every tribe, for the preserving of the public peace,
v. 26. God had commanded that their king should not mul-
tiply horses, Deut. xvii. 16. nor, according to the account here
given, considering the extent and wealth of Solomon's king-
dom, did he multiply horses in proportion to his neighbours;
for we find even the Philistines bringing into the field 30,000
chariots, 1 Sam. xiii. 6. and the Syrians at least 40,000 horse,
2 Sam. x. 18. The same officers that provided for his house,
provided also for his table, v. 27, 28. Every one knew his
place, and work, and time ; and so this great court was kept
without confusion. Solomon, that had vast incomes, lived at
a vast expense, and perhaps wrote that, with application to
himself, Eccl. 5. 11. When goods increase, they are increased
that eat them ; and what good is there to the owners thereof, saving
the beholding of them with their eyes, unless withal they have
the satisfaction of doing good with them : . . . . .
29 And God gave Solomon wisdom and under-
standing exceeding much, and largeness of heart,
even as the sand that is on the sea-shore. 30 And
Solomon’s wisdom excelled the wisdom of all the
children of the east country, and all the wisdom of
Egypt. 31. For he was wiser than all men; than
Ethan the Ezrahite, and Heman, and Chalcol, and
Darda, the sons of Mahol : and his fame was in all
nations round about. 32 And he spake three thou-
sand proverbs: and his songs were a thousand and
five. 33 And he spake of trees, from the cedar-tree
that is in Lebanon even unto the hyssop that spring-
eth out of the wall : he spake also of beasts, and of
fowl, and of creeping things, and of fishes. 34 And
there came of all people to hear the wisdom of
Solomon, from all kings of the earth, which had
heard of his wisdom. - ,
Solomon's wisdom was more his glory than his wealth ; a
general account of that we have here. -
I. The fountain of his wisdom. God gave it him, v. 29.
He owns it himself, Prov.-ii. 6. The Lord giveth wisdom. He
gives the powers of reason, Job xxxviii. 36, preserves and im-
proves them. The ordinary advances of them are owing to his
providence, and sanctification of them, to his grace ; and this
extraordinary pitch at which they arrived in Solomon, to a
special grant of his favour to him, in answer to prayer.
II. The fulness of it. He had wisdom and understanding
exceeding much ; great knowledge of distant countries, and the
histories of former times; a quickness of thought, strength of
memory, and clearness of judgment, such as never any man
had. It is called, largeness of heart, for the heart is often put
for the intellectual powers. He had a vast compass of know-
ledge, could take things entire, and had an admirable faculty
of laying things together. Some, by his largeness of heart,
understand his courage and boldness, and that great assurancé
with which he delivered his dictates and determinations. Or,
it may be meant of his disposition to do good with it. He
was very free and communicative of his knowledge; had the
gift of utterance as well as wisdom ; was as free of his learn-
ing as he was of his meat; and grudged neither to any that
were about him. Note; It is very desirable that those who
have large gifts of any kind, should have large hearts to use
them for the good of others; and this is from the hand of God,
Eccl. iii. 24. He shall enlarge the heart, Ps. cxix. 32.
The greatness of Solomon's wisdom is illustrated by com-
parison. Chaldea and Egypt were nations fämous for learn-
ing; thence the Greeks borrowed theirs: but the greatest
scholars of these nations came short of Solomon, v. 30.
nature excels art, much more does grace. The knowledge
which God gives by special favour, goes beyond that which
man gets by his own labour. Some wise men there were in
Solomon's time, who were in great repute; particularly
Heman, and others who were Levites, and employed by David
yºu. . . . . a . ." - * * * * * * , | in the temple music, 1 Chron. xv. 19. Heman was his Seer
but substantial food, for the entertainment of those who came in 9 * — $ * * – “ .
$o hear his wisdom. Thus Christ fed those whom he taught,
five thousand ** , more than ever Solomon's table would
were own brothers, and they also were noted for learning and
wisdom, but Solomon excelled them all, v. 30. he outdid
in the word of God, 1 Chron; xxv. 5. Chalcol and Darda
BsroRE CHRIST, 1014.
Solomon's contract with Huram.
H. K. I NGS, V.
them, and confounded them ; his counsel was much more
valuable. - , f , s ,
III. The fame of it. It was talked of in all nations round
about. His great wealth and glory made his wisdom much
more illustrious, and gave him those opportunities of showing
it, which they cannot have that live in poverty and obscurity.
The jewel of wisdom may receive great advantage by the set-
iting of it. -
IV. The fruits of it; by these the tree is known : he did not
ibury his talent, but showed his wisdom,
1. In his compositions. Those in divinity, written by divine
inspiration, are not mentioned here, for they are extant, and
will remain to the world's end, monuments of his wisdom ;
and are, as other parts of scripture, of use to make us wise unto
salvation. But, beside these, it appears, by what he spake or
dictated to be written from him, ( 1.) That he was a moralist,
and a man of great prudence, for he spake three thousand pro-
verbs, wise, sayings, apophthegms, of admirable use for the
econduct of human life. The world is much governed by pro-
verbs, and was never better furnished with useful ones, than
by Solomon. Whether those proverbs of Solomon that we
have were any part of the 3000, is uncertain. (2.) That he
was a poet, and a man of great wit. His songs were a thousand
and five, of which one only is extant, because that only was
divinely inspired, which is therefore called his Song of songs.
His wise instructions were communicated by proverbs, that
Ithey might be familiar to them he designed to teach, and ready
on all occasions; by songs, that they might be pleasant, and
move the affections. (3.) That he was a natural philosopher,
and a man of great learning and insight into the mysteries of
nature : from his own and others’ observations and experience,
he wrote both of plants and animals, v. 33. descriptions of their
natures and qualities, and (some think) of the medicinal use
of them. g -
2. In his conversation. There came persons from all parts,
who were more inquisitive after knowledge than their neigh-
floours, to hear the wisdom of Solomon, v. 34. Kings that had heard
'ofit, sent their ambassadors to hear it, and to bring them instruc-
stions from it. Solomon's court was the staple of learning, and
'the rendezvous of philosophers, that is, the lovers of wisdom,
who all came to light their candle at his lamp, and to borrow
\from him. Let those who magnify the modern learning above
*hat of the ancients, produce such a treasure of knowledge,
any where in these latter ages, as that was which Solomon was
ºnaster of ; yet this puts an honour upon human leatning, that
‘Solomon was praised for it, and recommends it to the great
smen of the earth as well worthy their diligent search. But,
‘tastly, Solomon was herein a type of Christ, in whom are hid
all the treasures of wisdom and knowledge ; and hid for use, for
the is made of God to us, wisdom. ,
CHAP. V.
The great work inhich Solomon was raised up to do, was the building of.
the temple ; his wealth and wisdom were given him, to qualify him for .
that. . In this, especially, he was to be a fype of Christ, for He shall
build the temple of the Lord, Zech. vi. i2. . In this chapter we have
an account of the preparations he made for that and his other buildings.
Gold and silver his good father had prepared in abundance, but timber :
and stones, he must get ready : and about these we have him treating with
Jiram king of Tyre. J. Hiram congratulated hitn. on his accession to :
, the throne, v. t. II. Solomon § to him his design to build the:
temple, and desired him to furnish him with workmen, i. 2-6. ... III. :
JHiram agrees to do it, v. 7–9. IP. - accordingly,
well done, and Hiram’s workmen well paid, v. 10–18. " ' ' ' '.'
"A ND Hiram king of Tyre sent his servants:
unto Solomon; (for he had heard that they
Whad anointed him king in the room of his father;).
*or Hiram was ever a lover of David. 2 And Solo.’
Amon sent to Hiram, saying, 3 Thou knowest how
that David my father could not build an house unto.
the name of the Lord his God for the wars which
Were about him on every side, until the Lord put
them under the soles of his feet. 4 But now the
J.ORD my God hath given me rest on every side, so
that there is neither adversary nor evil occurrent.:
.5. And, behold, I purpose, to build an house unto,
the name of the Lord my God, as the Lord spake
unto David my father, saying, Thy son whom I will
set upon thy throne in thy room, he shall build an
house unto my name. 6 Now therefore command
thou that they hew me cedar-trees out of Lebanon ;
and my servants shall be with thy servants: and
ºunto thee will I give hire for thy servants, according
Vol. I. 5 s
Solomon's work is,
ºl
to all that thou shalt appoint: for thou knowest that
there is not among us any that can skill to hew tim-
ber like unto the Sidonians. 7 And it came to pass,
when Hiram heard the words of Solomon, that he
rejoiced greatly, and said, Blessed be the Lo RD this
day, which hath given unto David a wise son over
this great people. 8 And Hiram sent to Solomon,
saying, I have considered the things which thou
sentest to me for : and I will do all thy desire con-
cerning timber of cedar, and concerning timber of
fir. 9: My servants shall bring them down from
Lebanon unto the sea; and I will convey them by
sea in floats unto the place that thou shalt appoint
me, and will cause them to be discharged there,
and thou shalt receive them ; and thou shalt ac-
complish my desire in giving food for my household.
We have here an account of the amicable correspondence
between Solomon and Hiram. Tyre was a famous trading city,
that lay close upon the sea, in the border of Israel ; its inha-
bitants, (as should seem,) none of the devoted nations, nor
ever at enmity with Israel ; and therefore David never offered
to destroy them, but lived in friendship with them. It is said
here of Hiram their king, that he was ever a lover of David ;
and we have reason to think he was a worshipper of the true
God, and had himself renounced, though he could not reform,
the idolatry of his city. David's character will win the affec-
tions of those that are without. Here is, h -
I. Hiram’s embassy of compliment to Solomon, v. 1. He
sent, as is usual among princes, to condole with him on the
death of David, and to renew his alliances with him upon his
succession to the government. It is good keeping up friend-
ship and communion with the families in which religion is
uppermost. - -
II. Solomon's embassy of business to Hiram, sent, it is like-
ly, by messengers of his own. In wealth, honour, and power,
Hiram was very much inferior to Solomon, yet Solomon has
occasion to be beholden to him, and begs his favour. Let us
never look with disdain on those below us, because we know
not how soon we may need them. Solomon, in his letter to
Hiram, acquaints him,
1. With his design to build a temple to the honour of God.
Some think that temples among the heathen took their first
rise and copy from the tabernacle which Moses erected in the
wilderness, and that there were none before that ; however,
there were many houses built in honour of the false gods, be-
| fore this was built in honour of the God of Israel, so little is
external splendour a mark of the true church. Solomon tells
Hiram, (who was himself no stranger to the affair, ) (1.) That
David's wars were an obstruction to him, that he could not
build this temple, though he designed it, v. 3. ' They took up
much of his time, and thoughts and cares; were a constant
‘expense to him, and a constant employment of his subjects;
so that he could not do it so well as it must be done,” and,
therefore, it not being essential to religion, he must leave; it to
be done by his successor. See what need we have to pray that
God will give peace in our time, because, in time of war, the
building of the gospel-temple commonly goes slowly on. (2.)
"That peace gave him an opportunity to build it, and therefore
he resolved to set about it immediately. God has given me rest
both at home and abroad, and there is no adversary, v. 4. no
Satan, so the word is ; no instrument of Satan to oppose it, or
to divert us from it. Satan does all he can to hinder temple-
work, 1 Thess. ii. 18. Zech. iii. i. but when he is bound, (Rev.
xx. 2.) we should be busy. . When there is no evil occurrent,
then let us be vigorous and zealous in that which is good, and
get it forward. When the churches have rest, let them be
edified, Acts ix. 31. Days of peace and prosperity present us
with a fair gale, which we must account for, if we improve not.
As God’s providence excited Solomon to think of building the
temple, by giving him wealth and leisure, so his promise emi-
couraged him. 'God had told David, that his son should build
him an house, v. 5. he will take it as a pleasure to be thus em-
ployed, and will not lose the honour designed him by that pro-
mise. It may stir us up much to good undertakings, to be
assured of good success in them. Let God's promise quicken
our endeavours. s -
2. With his desire that Hiram would assist him herein.
Lebanon was the place whence timber must be had, a noble
forest in the north of Canaan, particularly expressed in the
grant of that land to Israel, all Lebanon, Josh. xiii. 5. Sothät
Solomon was proprietor of all its Prodºns ; the ceadirs of
8t.
BEFORE CHIRIST, 1014.
I. KINGS, W. Materials for the temple prepared.
Lebanon are spoken of as, in a special manner, the planting
of the Lord, Ps. civ. 16. being designed for Israel’s use, an
particularly for temple-service. But Solomon owns, that,
though the trees were his, the Israelites could not skill to hew
timber like the Sidonians, who were Hiram’s subjects. Canaan
was a land of wheat and barley, Deut. viii. 8. which employed
Israel in the affairs of husbandry, so that they were not at
all versed in manufactures: in them, the Sidonians excelled.
Israel, in the things of God, are a wise and understanding peo-
ple ; and yet, in curious arts, inferior to their neighbours:
true piety is a much more valuable gift of Heaven than the
highest degree of ingenuity. Better be an Israelite skilful in
the law, than a Sidonian skilful to hew timber. But, the case
being thus, Solomon courts Hiram to send him workmen, and
promises, v. 6. both to assist them, My servants shall be with
thy servants, to work under them ; and to pay them, Unto thee
will I give hire for thy servants ; for the labourer, even in
church-work, though it (e indeed its own wages, is worthy of
his hire. The evangelical prophet, foretelling the glory of the
church in the days of the Messiah, seems to allude to this
story, Isa. lx. where he prophecies, (1.) That the sons of
strangers (such were the Tyrians and Sidonians) should build
up the wall of the gospel-temple, v. 10. Ministers were raised
up among the Gentiles, for the edifying of the body of Christ.
(2.) That the glory of Lebanon should be brought to it to
beautify it, p. 13. All external endowments and advantages
ºld be made serviceable to the interests of Christ's king-
OIſle -
3. Hiram’s reception of, and return co, this message.
(1.) He received it with great satisfaction to himself. He
rejoiced greatly, v. 6. that Solomon trod in his father's steps,
and carried on his designs, and was likely to be so great a
blessing to his kingdom. Hiram’s generous spirit rejoiced in
this, and not only in the prospect he had of making an ad-
vantage to himself by Solomon’s employing him. What he
nad the pleasure of, he gave God the praise of ; Blessed be the
Lord, which has given to David (who was himself a wise man)
a wise son, to rule over this great people. See here, With
what pleasure Hiram speaks of Solomon's wisdom, and the
extent of his dominion ; let us learn not to envy others either
those secular advantages, or those endowments of the mind,
wherein they excel us. What a great comfort is it to those
that wish well to the Israel of God, to see religion and wis-
dom kept up in families from one generation to another, espe-
cially in great families, and those that have great influence
on others: where it is so, God must have the glory of it. If
to godly parents be given a godly seed, Mal. ii. 15. it is a
token for good, and a happy indication, that the entail of the
blessing shall not be cut off. -
(2.) He returned it with great satisfaction to Solomon,
granting him what he desired, and showing himself very for-
ward to assist him in this great and good work to which he
was laying his hand. We have here his articles of agreement
with Solomon concerning this affair. In which we may ob-
serie Hiram’s prudence. [1..] He deliberated upon the pro-
posá., before he returned an answer, v. 8. I have considered
the things. It is common for those that make bargains rashly,
afterward to wish them unmade again. The virtuous woman
considers a field, and then buys it, Prov. xxxi. 16. Those do
not lose time who take time to consider. [2.] He descended to
particulars in the articles, that there might be no misunder-
standing afterward, to occasion a quarrel. Solomon had
spoken of hewing the trees, v. 6. and Hiram agrees to what
he desired concerning that, v. 8, but nothing had been said
concerning carriage ; that matter therefore must be settled.
Land-carriage would be very troublesome and chargeable, he
therefore undertakes to bring all the timber down from Leba-
non by sea ; a coasting voyage. Conveyance by water is a
great convenience to trade, for which God is to have praise,
who taught man that discretion. Observe what a punctual
bargain Hiram made ; Solomon must appoint the place where
the timber shall be delivered, and thither Hiram will under-
take to bring it, and be responsible for its safety. As the
Sidonians excelled the Israelites in timber-work, so they did
in sailing, for Tyre and Sidon were situate at the entry of the
sea, Ezek. xxvii. 3. they therefore were fittest to take care of
the water-carriage, Tractant fabrilia fabri—Every artist has
his trade assigned. And, lastly, If Hiram undertake for the
work, and do all Solomon's desire concerning the timber, v. 8.
he justly expects that Solomon shall undertake for the wages;
Thow shalt accomplish my desire in giving food for my house.
hold, v. 9. not only for the workmen, but for my own family.
It Tyre supplies Israel with craftsmen, Israel will supply
Tyre with corn, Ezek. xxvii. 17. Thus, by the wise disposal
of Providence, ºunty has need of another, and is bene-
fited by another, that there may be mutual correspondence
and dependence, to the glory of God our common Parent.
10 So Hiram gave Solomon cedar-trees and fir-
trees, according to all his desire. 11 And Solomon
gave Hiram twenty thousand measures of wheat
for food to his household, and twenty measures of
pure oil : thus gave Solomon to Hiram year by
year. 12 And the Lo RD gave Solomon wisdom,
as he promised him ; and there was peace between
Hiram and Solomon ; and they two made a league
together. 13 And king Solomon raised a levy out
of all Israel; and the levy was thirty thousand
men. 14 And he sent them to Lebanon, ten thou-
sand a month by courses; a month they were in
Lebanon, and two months at home : and Adoniram
was over the levy. 15 And Solomon had three-
score and ten thousand that bare burdens, and four-
score thousand hewers in the mountains: 16 Be-
sides the chief of Solomon’s officers which were
over the work, three thousand and three hundred,
which ruled over the people that wrought in the
work. 17 And the king commanded, and they
brought great stones, costly stones, and hewed
stones, to lay the foundation of the house. 18 And
Solomon’s builders and Hiram’s builders did hew
them, and the stone-squarers: so they prepared
timber and stones to build the house.
Here is, I. The performance of the agreement between So-
lomon and Hiram ; each of the parties made good its engage-
ment. 1. Hiram delivered Solomon the timber, according to
his bargain, v. 10. The trees were Solomon's, but, perhaps—
Materiem superabat opus—The workmanship was of more value
than the article. Hiram is therefore said to deliver the trees.
2. Solomon conveyed to Hiram the corn which he had pro-
mised him, v. 11. Thus, let justice be followed, as the ex-
pression is, Deut. xvi. 20. justice on both sides, in every,
bargain. -
II. The confirmation of the friendship that was between
them hereby. God gave Solomon wisdom, v. 12. that was more
and better than anything Hiram did or could give him ; but
this made Hiram love him, and enabled Solomon to improve
his kindness, so that they were both willing to ripen their
mutual love into a mutual league, that it might be lasting ; it
is wisdom to strengthen our friendship with those we find:
to be honest and fair, lest new friends prove not so firm and
kind as old ones. * e
III. The labourers whom Solomon employed in preparing:
materials for the temple. 1. Some were Israelites, who were
employed in the more easy and honourable parts of the work.
felling trees, and helping to square them, in conjunction with
Hiram’s servants; for this he appointed 30,000, but employed:
only 10,000 at a time, so that, for one month’s work, they had
two months’ vacation, both for rest, and for the despatch of
their own affairs at home, v. 13, 14. It was temple-service,
yet Solomon takes care that they shall not be over-worked 3.
great men ought to consider that their servants must rest as
well as they. 2. Others were captives of other nations, who
were to bear burthens, and to hew stone, v. 15. and we read
not that these had their resting times as the other had, for they
were doomed to servitude. 3. There were some employed as:
directors and overseers, (v. 16.) 3,300 that ruled over, the
people, and they were as necessary and useful in their place
as the labourers in theirs; here were many hands and many
eyes employed, for preparation was now to be made, not only
for the temple, but for all the rest of Solomon’s buildings,
both at Jerusalem and here in the forest of Lebanon, and in
other places of his dominion, of which see ch. ix. 17-19.
He speaks of the vastness of his undertakings, Eccl. ii. 4.
made me great works, which required this vast number of
workmen. g
IV. The laying of the foundation of the temple; for that is,
the building his heart is chiefly upon, and therefore he begins:
with that, v. 17, 18. It should seem, Solomon was himself
present, and president, at the founding of the temple, and that
the first stone (as has been usual in famous buildings) was
laid with some solemnity. Solomon commanded, and they
brought costly stones for the foundation ; he would do every
thing like himself, generously, and therefore would have some
of the costliest stones aid, or buried rather, in the foundation
BEFORE Christ, 1011.
WI. The building of the temple.
I. KINGS,
though, being out of sight, worse might have served. Christ,
who is laid for a Foundation, is an elect and precious stone,
Isa. xxviii. 16. and the foundations of the church are said to
be laid with sapphires, Isa. liv. 11. compare Rev. xxi. 19.
That sincerity which is our gospel perfection, obliges us to lay
our foundation firm, and to bestow most pains on that part of
our religion which lies out of the sight of men.
CHAP. VI.
Great and long preparation had been making for the building of the temple,
and here, at length, comes an account of the building of it; a noble piece
of work it was, one of the wonders of the world, and, taken in its spiri-
tual significancy, one of the glories of the church. Here is, I. The time
when it was built, v. 1. and how long it was in the building, v. 37, 38.
II. The silence with which it was built, v. 7. III. The dimensions of
it, p. 2, 3. I P. The message God sent to Solomon, when it was in the
building, v. 11—13. P. The particulars ; windows, v. 4. chambers, v.
5, 6, 8–10, the walls and flooring, v. 14–18. the oracle, v. 19–22. the
cherubims, v. 23–30. the doors, v. 31–35. and the inner court, v. 36.
Many learned men have well bestowed their pains in expounding the
description here given of the temple according to the rules of architecture,
and solving the difficulties, which, upon search, they find in it; but, in
that matter having nothing new to offer, we will not be particular or
curious ; it was then well understood, and every man's eyes, that saw this
; structure, furnished him with the best critical eaposition of this
chapler.
1 ND it came to pass, in the four hundredth and
eightieth year after the children of Israel
were come out of the land of Egypt, in the fourth
year of Solomon’s reign over Israel, in the month
Zif, which is the second month, that he began to
build the house of the Lord. 2 And the house
which king Solomon built for the Lord, the length
thereof was threescore cubits, and the breadth there-
of twenty cubits, and the height thereof thirty cubits.
3 And the porch before the temple of the house,
twenty cubits was the length thereof, according to
the breadth of the house ; and ten cubits was the
breadth thereof before the house, 4 And for the
house he made windows of narrow lights. 5. And
against the wall of the house he built chambers round
about, against the walls of the house round about,
both of the temple and of the oracle: and he made
chambers round about. 6 The nethermost chamber
was five cubits broad, and the middle was six cubits
broad, and the third was seven cubits broad : for
Without in the wall of the house he made narrowed
rests round about, that the beams should not be
fastened in the walls of the house. 7 And the house,
When it was in building, was built of stone made
ready before it was brought thither: so that there
was neither hammer, nor axe, nor any tool of iron,
heard in the house while it was in building. 8 The
door for the middle chamber was in the right side of
the house : and they went up with winding stairs
into the middle chamber, and out of the middle into
the third. 9 So he built the house, and finished it ;
and covered the house with beams and boards of
cedar. 10 And then he built chambers against all
the house, five cubits high : and they rested on the
house with timber of cedar.
Here, I. The temple is called the house of the Lord, v. 1. be-
cause it was, 1. Directed and modelled by him. Infinite
Wisdom was the Architect, and gave David the plan or pat.
tern by the Spirit, not by word of mouth only, but for the
greater certainty and exactness, in writing, 1 Chron. xxviii.
11, 12, 19. as he had given Moses in the mount a draught of
the tabernacle. 2. Dedicated and devoted to him and to his
honour, to be employed in his service; so his, as never any
other house was ; for he manifested his glory in it, (so as never
in any other,) in a way agreeable to that dispensation; for
when there, were carnal ordinances, there was a worldly
sanctuary, Heb. ix. 1, 10. This gave it its beauty of holiness,
that it was the house of the Lord, which far transcended all its
other beauties.
II. The time when it began to be built is exactly set down.
1. It was just 480 years after the bringing of the children of
Israel out of Egypt; allowing 40 years to Moses, 17 to Joshua,
299 to the Judges, 40 to Eli, 40 to Samuel and Saul, 40 to
David, and 4 to Solomon, before he began the work, we have
the just sum of 480. So long it was, after that holy state was
founded, before that holy house was built, which, in less than
430 years, was burnt by Nebuchadnezzar; it was thus deferred
because Israel had, by their sins, rendered themselves un-
worthy of this honour, and because God would show how little
he values external pomp and splendour in his service ; he was
in no haste for a temple. David’s tent, which was clean and
convenient, though it was neither stately, nor rich, nor, for
aught that appears, ever consecrated, is called the house of the
Lord, 2 Sam. xii. 20. and served as well as Solomon’s temple ;
yet, when God gave Solomon great wealth, he put it into his
heart thus to employ it, and graciously accepted him, chiefly
because it was to be a shadow of good things to come, Heb. ix.
2. It was in the fourth year of Solomon's reign, the three
first years being taken up in settling the affairs of his kingdom,
that he might not find any embarrassment from them in this
work ; it is not time lost, which is spent in composing our-
selves for the work of God, and disentangling ourselves from
every thing which might distract or divert us; during this
time, he was adding to the preparations which his father had
made, 1 Chron., xxii. 14. , hewing the stone, squaring the
timber, and getting every thing ready, so that he is not to be
blamed for slackness in deferring it so long ; we are truly
serving God, when we are preparing for his service, and fur-
nishing ourselves for it. *
II. The materials are brought in, ready for their place, v. 7.
so ready, that there was neither hammer, nor are heard in the
house, while it was in building. In all this building, Solomon
prescribes it as a rule of prudence, to prepare the work in the
field, and afterward build, Prov. xxiv. 27. But here, it seems,
the preparation was, more than common, full and exact, to
that degree, that, when the several parts came to be put to-
gether, there was nothing defective to be added, nothing amiss
to be amended ; it was to be the temple of the God of peace,
and therefore no iron tool must be heard in it; quietness and
silence both become and befriend religious exercises; God’s
work should be done with as much care and as little noise as
may be ; the temple was thrown down with ares and hammers;
and they that did it roared in the midst of the congregation, Ps.
lxxiv. 4, 6. but it was built up in silence ; clamour and
violence often hinder, but never further, the work of God.
IV. The dimensions are laid down, v. 2, 3, according to
the rules of proportion. Some observe that the length and
breadth were just double to that of the tabernacle. . Now that
Israel was grown more numerous, the place of their meeting
needed to be enlarged, Isa. liv. 1, 2. and now that they were
grown richer, they were the better able to enlarge it ; where
God sows plentifully, he expects to reap so.
V. An account of the windows, v. 4. they were broad within
and narrow without, Marg. Such should the eyes of our mind.
be, reflecting nearer on ourselves than on, other people, look.
ing much within, to judge ourselves, but little without, to cen:
sure our brethren. The narrowness of the lights intimated
the darkness of that dispensation, in comparison with the
gospel-day. * *
The chambers are described, v. 5, 6. in which the utensils
of the tabernacle were carefully laid up, the priests dressed
and undressed themselves, and left the clothes in which they
ministered ; probably, in some of these chambers they feasted
upon the holy things, they served as vestries. Solomon was
not so intent upon the magnificence of the house, as to neglect
the conveniences that were requisite for the offices thereof,
that every thing might be done decently and in order ; care
was taken that the beams should not be fastened in the walls
to weaken them, v. 6. Let not the church’s strength be im-
paired, under pretence of adding to its beauty or convenience.
11 And the word of the LoRD came to Solomon,
saying, 12 Concerning this house which thou art
in building, if thou wilt walk in my statutes, and
execute my judgments, and keep all my command-
ments to walk in them ; then will I perform my word
with thee, which I spake unto David thy father: 13
And I will dwell among the children of Israel, and
will not forsake my people Israel. 14 So Solomon
built the house, and finished it.
Here is, I. The word God sent to Solomon, when he was
engaged in building the temple; God let him know that he
took notice of what he was doing, the house he was now, build-
ing, v. 12. None employ themselves for God, without having
his eye, upon them ; P know thy works, thy good works. He
assured him, that, if he would proceed and persevere in obe-
dience to the divine law, and keep in the way of duty and the
true worship of God, the divine loºdies should bo
O
BEFone CHRIST, 1011.
The building of the temple.
I. KINGS, WI.
drawn out both to himself, ſ I will perform my word with thee,)
and to his kingdom, “Israe -
I will dwell anong them, and not forsake them ;”, this word
God sent him, tºº by a prophet; (1.) That, by the pro-
mise; he might be encouraged and comforted in his work: per-
haps, sometimes the great care, expense, and fatigue of it,
made him ready to wish he had never begun it; but this would
help him through the difficulties of it, that the promised esta-
blishment of his family and kingdom would abundantly re-
compense all his pains. An eye to the promise will carry us
cheerfully through our work ; and those who wish well to the
public, will think nothing too much that they can do, to se-
cure and perpetuate to it the tokens of God's presence. (2.)
That, by the condition annexed, he might be awakened to
consider, that though he built the temple ever so strong, the
glory of it would soon depart, unless he and his people con-
tinued to walk in God's statutes. God plainly lets him know
that all this charge which he and his people were at, in erect-
ing this temple, would neither excuse them from obedience to
the law of God, nor shelter them from his judgments, in case
of disobedience : keeping God's commandments is better, and
more pleasing to him, than building churches.
2. The work Solomon did for God. So he built the house, v.
T4... so animated by the message God had sent him, so admon-
lished not to expect that God should own his building, unless
he were obedient to his laws; “Lord, I proceed upon these
terms, being firmly resolved to walk in thy statutes;” the
strictness of God's government will never drive a good man
'from his service, but quicken him in it; Solomon built and
*finished, he went on with it, and God went along with him
“till it was completed ; it is spoken, both to God’s praise and
this ; he grew not weary of the work, met not with any ob-
struetions, as Ezra iv. 24. did not out-build his property, nor
do it by halves, but, having begun to build, was both able and
willing to finish, for he was a wise builder.
15 And, he built the walls of the house within with
i boards of cedar, both the floor of the house and the
walls of the ceiling : and he covered them on the in-
side with wood, and covered the floor of the house
with planks of fir. 16 And he built twenty cubits
On the sides of the house, both the floor and the
walls, with boards of cedar : he even built them for
it within, even for the oracle, even for the most holy
place. 17 And the house, that is, the temple before
it, was forty cubits long. 18 And the cedar of the
house within was carved with knops and open flow-
Crs: all was cedar; there was no stone seen. 19
And the oracle he prepared in the house within, to
:Set there the ark of the covenant of the Lo RD. 20
And the oracle in the fore part was twenty cubits in
illength, and twenty cubits in breadth, and twenty cu-
bits in the height thereof: and he overlaid it with
pure gold; and so covered the altar which was of
scedar.
with gold. 22 And the whole, house he overlaid
with gold, until he had finished all the house: also
the whole altar that was by the oracle he overlaid
with gold. 23 And within the oracle he made two
cherubims of olive tree, each ten cubits high. . 24
And five cubits was the one wing of the cherub, and
five cubits the other wing of the cherub: from the
uttermost part of the one wing unto the uttermost,
part of the other were ten cubits. 25 And the other,
cherub was ten cubits: both the cherubims were of
one measure and one size. 26 The height of the
One cherub was ten cubits, and so was it of the other
cherub. 27 And he set the cherubims within the
inner house: and they stretched forth the wings of
the cherubims, so that the wing of the one touched
the one wall, and the wing of the other cherub
touched the other wall; and their wings touched one
another in the midst of the house. 28 And he over-
laid the cherubims with gold. 29 And he carved all
the walls of the house round about with carved figures.
shall be ever owned as my people ;
21 So Solomon overlaid the house within
with pure gold: and he made a partition by the .
chains of gold, before the oracle ; and he overlaid it:
—A
of cherubims and palm-trees and open flowers, with-
in and without. 30 And the floor of the house he
overlaid with gold, within and without. 31 And for
the entering of the oracle he made doors of olive-
tree: the lintel and side-posts were a fifth part of
the wall. 32 The two doors also were of olive-tree;
and he carved upon them carvings of cherubims and
palm-trees and open ſlowers, and overlaid them with
gold, and spread gold upon the cherubims and upon
the palm-trees. 33 So also made he for the door of
the temple, posts of olive-tree, a fourth part of the
wall. 34 And the two doors were of fir-tree : the
two leaves of the one door were folding, and the two
leaves of the other door were folding. 35 And he
carved thereon cherubims and palm-trees and open
flowers; and covered them with gold fitted upon the
carved work. 36 And he built the inner court with
three rows of hewed stone, and a row of cedar-
beams. 37 In the fourth year was the foundation
of the house of the LORD laid, in the month Zif:
38 And in the eleventh year, in the month Bul,
(which is the eighth month,) was the house finished
throughout all the parts thereof, and according to
all the fashion of it. So was he seven years in
building it.
Here is, I. The walnscot of the temple described ; it was
of cedar, v. 15. which was strong and durable, and of a very
sweet smell; the wainscot was curiously carved with knops
(like eggs or apples) and flowers, no doubt, as the fashion
then was, v. 18
II. The gilding ; it was not, like ours, washed over, but the
whole house, all the inside of the temple, v. 22. even the floor,
v. 30. he overlaid with gold, and the most holy place with pure
gold, v. 21. Solomon would refuse no expense necessary to
make it every way sumptuous; gold was under foot there, as
it should be in all the living temples: the abundance of it
lessened its worth.
III. The oracle, or speaking place, (for so the word signifies,)
the holy of holies, so called, because from thence God spake to
Moses, and perhaps to the high priest, when he consulted
with the breast-plate of judgment ; in this place the ark of
the covenant was to be set, v. 19. Solomon made every thing
new, and more magnificent than it had been except the ark,
which was still the same that Moses made, with its mercy-
seat and cherubims ; that was the token of God’s presence,
which is always the same with his people, whether they meet
in tent or temple, and changes not with their condition.
IV. The cherubims. Beside those at the ends of the
mercy seat, which covered the ark, 1. Solomon set up two
more very large, ones, images of young men, (as some think, )
with wings made of olive-wood, and all overlaid with gold,
v. 23, &c. This most holy place was much larger than that
in the tabernacle, and therefore the ark would seem lost in it,
and the dead wall would have been unsightly, if it had not
been thus adorned. 2. He carved cherubims upon all the
walls of the house, v. 29. The heathen set up images of their
gods, and worshipped them ; these were designed to represent
the servants and attendants of the God of Israel, the holy
angels, not to be themselves worshipped, (See thou do it not,)
but to show how great He is whom we are to worship.
.V. The doors.” The folding doors, that led into the oracle,
were but a fifth part of the wall, v. 31. those into the temple
were a fourth part, v. 33. but both were beautified with che-
rubims engraven on them, v. 32, 35. -
VI. The inner court, in which the brazen altar was, and at
which the priests, munistered; this was separated from the
court, where the people were, by a low wall, three rows of
hewn stone, topt with a cornice of cedar, v. 36. that over it the
people might see what was done, and hear what the priests
said to them, for, when under that dispensation, they were
not kept wholly either in the dark, or at a distance.
Lastly, The time spent in this building ; it was but seven
years and a half from the founding to the finishing of it, v. 38.
Considering the vastness and elegance of the building, and
the many appurtenances to it, which were necessary to fit it
for use, it was soon done ; Solomon was in earnest in it, had
money enough, had nothing to divert him from it, and many
hands made quick work; he finished it, (as the margin reads
it, ) with all the appurtenances thereof, and with all the or-
,868
BEFor E CHRIST, 1004.
7. KI NGS, VII. Solomon builds himself a palace.
work which it was built for. e -
Let us now see what was typified by this temple.
dinances thereof; not only built the place, but set forward the
1. Christ is the true Temple, he himself spake of the tem-,
ple of his body, John ii. 21. God himself prepared him his
body, Heb. x. 5. In him dwelt the fulness of the Godhead, as
the Shechinah in the temple; in him meet all God’s spiritual
Israel ; through him we have access, with confidence, to God ;
all the angels of God, those blessed cherubims, have a charge
to worship him.
2. Every believer is a living temple, in whom the Spirit of
God dwells, 1 Cor. iii. 16. Even the body is such, by virtue
of its union with the soul, 1 Cor. vi. 19. We are not only
wonderfully made, by the divine providence, but more won-
derfully made anew, by the divine grace; this living temple is
built upon Christ as its Foundation, and will be perfect in
slue time. -
3. The gospel church is the mystical temple ; it grows to a
holy temple in the l. ii
with the gift and graces of the Spirit, as Solomon’s temple
with gold and precious stones; only Jews built the tabernacle,
but Gentiles join with them in building the temple ; even
strangers and foreigners are built up a habitation of God, Eph.
ii. 19, 22. The temple was divided into the holy place and
the most holy, the courts of it into the outer and inner; so,
there is the visible and the invisible church : the door into the
temple was wider than that into the oracle ; many enter into
possession that come short of salvation. This temple is built
firm, upon a Rock, not to be taken down, as the tabernacle of
the Old Testament was. The temple was long in preparing,
but was built at last ; the top stone of the gospel church will,
at length, be brought forth with shoutings, and it is a pity that
there should be the clashing of axes and hammers in the build-
ing of it. Angels are ministering spirits, attending the church
on all sides, and all the members of it.
4. Heaven is the everlasting temple; there the church will
be fixed, and no longer movable; the streets of the new Jeru-
salem, in allusion to the flooring of the temple, are said to be
of pure gold, Rev. xxi. 21. The cherubims there always attend
the throne of glory. The temple was uniform, and in heaven
there is the perfection of beauty and harmony. In Solomon’s
temple there was no noise of axes and hammers, every thing
is quiet and serene in heaven ; all that shall be stones in that
building, must, in the present state of probation and prepara-
tion, be fitted and made ready for it, must be hewn and squared
by divine grace, and so made meet for a place there.
CHAP. VII.
As, in the story of David, one chapter of trars and victories follows an-
other, so, in the story of Solomon, one chapter of this building follows
another. In this chapter we have, ſ. His fitting up several buildings
for himself and his own use, v. 1–12. II. His furnishing the temple,
which he had built for God, 1. With two pillars, v. 13–22. 2. With
a molten sea, v. 23–26. 3. With ten basins of brass, (v. 27–37.) and
ten lavers upon them, v. 38, 39. 4. With all the other utensils of the
iemple, v.40–50. 5. Hºith the things that his father had dedicated,
2, 51. The particular description of these things was not needless when
it was written, nor is it now useless.
| UT Solomon was building his own house
thirteen years, and he finished all his house.
2 He built also the house of the forest of Lebanon ;
the length thereof was an hundred cubits, and the
breadth thereof fifty cubits, and the height thereof
thirty cubits, upon four rows of cedar-pillars, with
cedar-beams upon the pillars. 3 And it was covered
with cedar above upon the beams, that lay on forty-
five pillars, fifteen in a row.
windows in three rows, and light was against light
in three ranks. 5 And all the doors and posts were,
square, with the windows: and light was against
light in three ranks. 6 And he made a porch of
pillars; the length thereof was fifty cubits, and the
before them ; and the other pillars and the thick
beam were before them. 7 Then he made a porch
for the throne, where he might judge, even the porch
of judgment; and it was covered with cedar from
where he dwelt had another court within the porch,
which was of the like work. Solomon made ałso an
house for Pharaoh’s daughter, whom he had taken
to wife, like unto this porch. 9 AH these were of
Lord, Eph. ii. 21. enriched and beautified.
might frequently retire with ease.
4 And there were
–m-f
costly stones (according to the measures of hewed
stones, sawed with saws) within and without, even
from the foundation unto the coping, and so on the
outside toward the great court. 10 And the foun-
dation was of costly stones, even great stones; stones
of ten cubits, and stories of eight cubits. 11 And
above were costly stones (after the measures of
hewed stones) and cedars.
12 And the great court
round about was with three rows of hewed stones,
and a row of cedar-beams, both for the inner court
of the house of the Lorp, and for the porch of the
house. -
Never had any man so much of the spirit of building as
Solomon had, never man built to better purpose ; he began
with the temple, built for God first, and then all his other
buildings were comfortable : the surest foundations of a last-
ing prosperity are those which are laid in an early piety, Matt.
VI • jö.
1. He built a house for himself, v. 1. where he dwelt, v. 8.
His father had built a good house ; but it was no reflection
upon his father for him to build a better, in proportion to the
estate wherewith God had blessed him ; much of the comfort
of this life is connected with an agreeable house.
He was
thirteen years building this house, whereas he built the tem-
ple in little more than seven years; not that he was more exact,
but less eager and intent, in building his own house than in
building God's ; he was in no haste for his own palace, but
impatient till the temple was finished, and fit for use ; thus
we ought to prefer God’s honour before our own ease and
satisfaction. - -
2. He built the house of the forest of Lebanon, v. 2, supposed
to be a country-seat near Jerusalem, so called from the plea-
santness of its situation, and the trees that encompassed it.
I rather incline to think that it was a house built in the forest
of Lebanon itself, whither (though far distant from Jerusalem)
Solomon (having so many chariots and horses, and those dis-
persed into chariot-cities, which probably were his stages)
It does not appear that
his throne, mentioned v. 7. was at the house of the forest of
Lebanon, and it was not at all improper to put his shields
there, as in a magazine. Express notice is taken of his build-
ings, not only in Jerusalem, but in Lebanon, ch. ix. 19. and
we read of the tower of Lebanon, which looks toward TJamas-
cus, Cant. vii. 4. which probably was part of this house:, A
particular account is given of this house: That, being built in
Lebanon, a place famed for cedars, the pillars, and beams,
and roof, were all cedar, v. 2, 3, and, being designed for
pleasant prospects, there were three tier of windows on each
side, light against light, v.4, 5, or, as it may be read, prospect
against prospect. Those whose lot is cast in the country may
be well reconciled to a country life by this, that some of the
greatest princes have thought those the most pleasant of their
days which they have spent in their country retirements.
3. He built piazzas before one of his houses, either that at
Jerusalem, or that in Lebanon, which were very famous, a
porch of pillars, v. 6. either for an exchange, or a guard-house,
or for those to walk in that attended him about business, till
they could have audience, or for state and magnificence. He
himself speaks of Wisdom's building her house, and hewing
out her seven pillars, Prov. ix. 1. for the shelter of those that,
three verses before, ch. viii. 34. are said to watch daily at her
gates, and to wait at the posts of her door.
4. At his house, where he dwelt in Jerusalem, he built a
great hall, or porch of judgment, where was set the throne, or
king's bench, for the trial of causes, in which he himself was
appealed to, (Placita coram ipso rege temenda-Causes were to
be adjusted in the king's presence,) and this was righly-wain:
scotted with cedar, from the floor to the roof, v. 7... He had
there also another court within the porch, nearer his house, ot
- - smaller work, for his attendants to walk in, v. 8. -
breadth thereof thirty cubits: and the porch was | { e - s •º ,
p. 8. It is said to be like the porch, because built of cedar
like it, though not in the same form ; this, no doubt, was nearer
adjoining to his own palace ; yet perhaps, if it had been, as
near as it ought to have been, Solomon would not have multi-
w - - - . plied wives as he did. - -
one side of the floor to the other. 8 And his house ||
5. He built a house for his wife, where she kept her court,
The wonderful magnificence of all these buildings is taken
notice of, v. 9, &c. All the materials were the best of their
kind; the foundation-stones were costly for their size, four or
five yards square, or, at least, so many yards long, v. 10, and
the stones of the building costly for the workinanship, hewn
and sawn, and in all respects finely wrºt, p. 9, 1}. The
*-
BEFoRE CHRIST, 1004.
The brass work for the temple.
I. KINGS, VII.
court of his own house was like that of the temple, v. 12. (com-
pare ch. vi. 36.) so well did he like the model of God’s courts,
that he made his own by it.
13 And king Solomon sent, and fetched Hiram
out of Tyre. 14 He was a widow’s son of the tribe
of Naphtali, and his father was a man of Tyre, a
worker in brass; and he was filled with wisdom and
understanding, and cunning to work all works in
brass. And he came to king Solomon, and wrought
all his work. 15 For he cast tº wo pillars of brass,
of eighteen cubits high a-piece ; and a line of
twelve cubits did compass either of them about. 16
And he made two chapiters of molten brass, to set
upon the tops of the pillars : the height of the one
chapiter was five cubits, and the height of the other
chapiter was five cubits: 17 And nets of checker-
work, and wreaths of chain-work, for the chapiters
which were upon the top of the pillars; seven for
the one chapiter, and seven for the other chapiter.
18 And he made the pillars, and two rows round
about upon the one net-work, to cover the chapiters
that were upon the top, with pomegranates: and so
did he for the other chapiter. 19 And the chapiters.
that were upon the top of the pillars were of lily-
work in the porch, four cubits. 20 And the chapi-
ters upon the two pillars had pomegramates also
above, over against the belly which was by the net-
work: and the pomegranates were two hundred, in
rows round about upon the other chapiter. 21 And
he set up the pillars in the porch of the temple:
and he set up the right pillar, and called the name
thereof Jachin ; and he set up the left pillar, and
called the name thereof Boaz. 22 And upon the
top of the pillars was lily-work : so was the work of
the pillars finished. 23 And he made a molten sea,
ten cubits from the one brim to the other : it was
round all about, and his height was five cubits; and
a line of thirty cubits did compass it round about.
24 And under the brim of it round about there
were knops compassing it, ten in a cubit, compass-
ing the Sea round about : the knops were cast in
two rows, when it was cast. 25. It stood upon
twelve oxen, three looking toward the north, and
three looking toward the west, and three looking
toward the south, and three looking toward the
east: and the sea was set above upon them, and all
their hinder parts were inward. 26 And it was an
hand-breadth thick, and the brim thereof was
wrought like the brim of a cup, with flowers of
lilies: it contained two, thousand baths. 27 And
he made ten bases of brass : four cubits was the
length of one base, and four cubits the breadth
thereof, and three cubits the height of it. 28 And
the work of the base was on this manner; they had
borders, and the borders were between the ledges:
29 And on the borders that were between the ledges
were lions, oxen, and cherubims : and upon the
Hedges there was a base above : and beneath the
lions and oxen were certain additions made of fine
work. 30 And every base had four brazen wheels,
and plates of brass; and the four corners thereof
had undersetters: under the laver were undersetters
molten, at the side of every addition. 31 And the
mouth of it, within the chapiter and above, was a
cubit: but the mouth thereof was round, after the
work of the base, a cubit and an half; and also
upon the mouth of it were gravings with their bor-
ders, foursquare, not round. 32 And under the
borders were four wheels; and the axle-trees of the
wheels were joined to the base, and the height of a
wheel was a cubit and half a cubit. 33 And the
370 * -
the temple with the wit of Tyre.
work of the wheels was like the work of a chariot-
wheel ; their axle-trees, and their naves, and their
felloes, and their spokes, were all molten. 34 And
there were four undersetters to the four corners of
one base : and the undersetters were of the very
base itself. 35 And in the top of the base was there.
a round compass of half a cubit high : and on the
top of the base, the ledges thereof, and the borders
thereof, were of the same. 36 For on the plates of
the ledges thereof, and on the borders thereof, he
graved cherubims, lions, and palm-trees, according
to the proportion of every one, and additions round
about. 37 After this manner he made the ten
bases: all of them had one casting, one measure,
and one size. 38 Then made he ten lavers of brass:
one javer containing forty baths; and every laver
was four cubits: and upon every one of the ten
bases one laver. 39 And he put five bases on the
right side of the house, and five on the left side of
the house; and he set the sea on the right side of
the house eastward over against the south. 40 And
Hiram made the lavers, and the shovels, and the
basons. So Hiram made an end of doing all the
work that he made king Solomon for the house of
the LoRD ; 41 The two pillars, and the two bowls
of the chapiters that were on the top of the two
pillars; and the two net-works, to cover the two
bowls of the chapiters which were upon the top of
the pillars; 42 And four hundred pomegranates for
the two net-works, even two rows of pomegranates
for one net-work, to cover the two bowls of the
chapiters that were upon the pillars; 43 And the
ten bases, and ten lavers on the bases; 44 And one
sea, and twelve oxen under the sea; 45 And the
pots, and the shovels, and the basons: and all these
vessels, which Hiram made to king Solomon for the
house of the Lord, were of bright brass. , 46. In the
plain of Jordan did the king cast them, in the clay
ground between Succoth and Zarthan. 47 And
Solomon left all the vessels unweighed, because they
were exceeding many : neither was the weight of
the brass found out.
We have here an account of the brass work about the tem-
ple; there was no iron about the temple, but we find David
preparing for the temple iron for things of iron, 1 Chron.
xxix. 2. What those things were, we are not told, but some
of º things of brass are here described, and the rest men-
tioned.
I. The brazier, wholn Solomon employed to preside in this
part of the work, was Hiram, or Huram, 2 Chron. iv. 11; who
was by his mother's side an Israelite, of the tribe of Naphtali,
by his father's side a man of Tyre, v. 14. If he had the inge.
nuity of a Tyrian, and the affection of an Israelite to the house
of God, (the head of a Tyrian, and the heart of an Israelite,)
it was happy that the blood of the two nations mixed in him ;
thereby he was qualified for the work to which he was design-
ed: as the tabernacle was built with the wealth of Egypt, so
God will serve himself by
the common gifts of the children of men. - -
II. The brass he made use of was the best he could get ;
all the brazen vessels were of bright brass, v. 45. good brass,
so the Chaldee, that which was strongest, and looked finest;
God, who is the best, must be served and honoured with the
best.
III. The place where all the brazen vessels were cast was
the plain of Jordan, because the ground there was stiff and
clayey, fit to make moulds of, for the casting of the brass,
v.46. and Solomon would not have this meaner work done in
or near Jerusalem.
IV. The quantity was not accounted for, the vessels were
unnumbered, (so it may be read, v. 47, as well as unweighed,)
because they were exceeding many, and it would have been an
endless thing to keep the account of them ; neither was the
weight of the brass, when it was delivered to the workmen;
searched or inquired into ; so honest were the workmen, and
such great plenty of brass they had, that there was no danger.
BEFone CTIRIsr, 1004.
The temple finished.
* H. KINGS, VIII.
of wanting : we must ascribe it to Solomon's care, that h
provided so much, not to his carelessness, that he kept no ac-
count of it. -
V. Some particulars of the brass-work are described.
1. Two brazen pillars, which were set up in the porch of the
temple, v. 21. whether under the cover of the porch, or in the
open air, is not certain ; it was between the temple and the
court of the priests. These pillars were neither to hang gates
upon, nor to rest any building upon, but purely for ornament
and significancy. ( 1.) What an ornament they were, we may
gather from the account here given of the curious work that
was about them ; chequer-work, chain-work, net-work, lily-
work, and pomegranates in rows, and all of bright brass ; and
(framed, no doubt, according to the best rules of proportion, to
please the eye. (2.) Their significancy is intimated in the
Rames given them, v. 21. Jachin—He will establish ; and
Boaz—Ix him is strength. Some think they were intended for
*memorials of the pillar and cloud of fire, which led Israel
tthrough the wilderness: I rather think them designed for me-
morandums to the priests, and others that came to worship at
God’s door, [1..] To depend upon God only, and not upon any
:sufficiency of their own, for strength and establishment in all
their religious exercises; when we come to wait upon God,
and find our hearts wandering and unfixed, then, by faith, let
ºus fetch in help from heaven : Jachin—God will fia: this roving
remind ; It is a good thing that the heart be established with grace.
We find ourselves weak and unable for holy duties, but this is
“our encouragement. Boaz—In him is our strength, who works
tin us both to will and to do. I will go in the strength of the
Lord God. Spiritual strength and stability are to be had at
the door of God’s temple, where we must wait for the gifts of
tgrace, in the use of the means of grace. [2.] It was a me-
morandum to them of the strength and establishment of the
*temple of God among them. Let them keep close to God and
“duty, and they should never lose their dignities and privileges,
but the grant should be confirmed and perpetuated to them.
'H'he gospel-church is what God will establish, and what he
will strengthen, and what the gates of hell can never prevail
against. But with respect to this temple, when it was destroy-
•ed, particular notice is taken of the destroying of these pillars,
2 Kings xxv. 13, 17. which had been the tokens of its esta-
ºnent, and would have been so, if they had not forsaken
{{Uſ O(1.
2. A brazen sea ; a very large vessel, above five yards dia-
tmeter, and which contained above 500 barrels of water for the
(priests’ use, in washing themselves, conducting the sacrifices,
and keeping the courts of the temple clean, v. 23, &c. It stood
praised upon the figures of twelve oxen in brass, so high, that
:either they must have stairs to climb up to it, or cocks at the
bottom to draw water from it. The Gibeonites, or Nethinim,
who were to draw water for the house of God, had the care of
filling it. Some think Solomon made the images of oxen to
‘support this great cistern, in contempt of the golden calf,
which Israel had worshipped, that (as Bishop Patrick ex-
'presses it), the people might see there was nothing worthy of
adoration ifi those figures; they were fitter to make posts of,
than to make gods of. Yet this prevailed not to prevent Jero-
boam’s setting up the calves for deities. In the court of the
tabernacle there was only a laver of brass provided to wash
mn, but in the court of the temple a sea of brass; intimating,
fthat, by the gospel of Christ, much fuller preparation is made
“for our cleansing, than was by the law of Moses. That had a
Baver, this a sea; a fountain opened, Zech. xiii. 1. -
3. Ten bases, or stands, or settles, of brass, on which were
{put ten lavers, to be filled with water for the service of the
temple, because there would not be room at the molten sea
rfor all that had occasion to wash there. The bases on which
the lavers were fixed are very largely described here, v. 27, &c.
They were variously adorned, and set upon wheels, that the
Hayers might be removed as there was occasion ; but, ordina-
dily, they stood in two rows, five on one side of the court, and
ºfive on the other, v. 39. Each laver containing forty baths,
that it, about ten barrels, v. 38. They must be very clean
4that bear the vessels of the Lord. Spiritual priests and spiritual
-sacrifices must be washed in the laver of Christ's blood, and
“of regeneration. We must wash often, for we daily contract
pollution ; cleanse our hands, and purify our hearts. Plenti-
ºful provision is made for our cleansing ; so that if we have our
ºlot for ever among the unclean, it will be our own fault.
4. Beside these, there was a vast number of brass pots, made
‘to boil the flesh of the peace-offerings in, which the priests
and offerers were to feast upon before the Lord ; see I Sam.
ini. 14. also shovels wherewith they took out the ashes of the
altar. Some think the word signifies flesh-hooks, with which
they took meat out of the pot. The basins also were made of
brass, to receive the blood of the sacrifices. These are put for
all the utensils of the brazen altar, Exod. xxxviii. 3. While
they were about it, they made abundance of them, that they
might have a good stock by them, when those that were first
in use wore out, and went to decay. Thus Solomon, having
wherewithal, provided for posterity. -
48 And Solomon made all the vessels that per-
tained unto the house of the LORD : the altar of
gold, and the table of gold, whereupon the shew-
bread was, 49 And the candlesticks of pure gold,
five on the right side, and five on the left, before the
oracle, with the flowers, and the lamps, and the
tongs, of gold; 50 And the bowls, and the snuff-
ers, and the basons, and the spoons, and the censers,
of pure gold ; and the hinges of gold, both for the
doors of the inner house, the most holy place, and
for the doors of the house, to wit, of the temple.
51 So was ended all the work that king Solomon
made for the house of the Lo RD. And Solomon
brought in the things which David his father had
dedicated ; even the silver, and the gold, and the
vessels, did he put among the treasures of the house
of the Lo RD. - …”
Here is, 1. The making of the gold-work of the temple,
which, it seems, was done last, for with it the work of the
house of God ended. All within doors was gold, and all made
new, except the ark, with its mercy-seat and cherubims, the
old ones being either melted down or laid by—the golden
altar, table, and candlestick, with all their appurtenances.
The altar of incense was still one, for Christ and his interces-
sion are so : but he made ten golden tables, 2 Chron. iv. 8.
(though here mention is made of that one only on which the
shew-bread was, v. 48. which we may suppose larger than the
rest, and to which the rest were as side-boards,) and ten gold-
en candlesticks, v. 49. intimating the much greater plenty both
of spiritual food and heavenly light, which the gospel blesses
us with, than the law of Moses did, or could afford. Even
the hinges of the doors were of gold, v. 50. that every thing
might be alike magnificent, and bespeaks Solomon's gene-
rosity. Some suggest that every thing was made thus splen-
did in God's temple, to keep the people from idolatry, for none
of the idol-temples were so rich and fine as this: but how
little the expedient availed the event showed.
2. The bringing in of the dedicated things, which his father
had devoted to the honour of God, v. 51. What was not ex-
pended in the building and furniture, was laid up in the
treasury, for repairs, exigencies, and the constant charge of
the temple-service. What the parents have dedicated to God.
the children ought by no means to alienate or recall ; they
should cheerfull ºnfirm what was intended for pious ard.
charitable uses, u.a. they may, with their estates, inherit the
blessing.
CHAP. VIII.
The building and furniture of the temple were very glorious, but the dedi.
cation of it exceeds in glory, as much as prayer and praise, the work of
saints, exceed the casting of metal, and the graving of stones, the work ºf
the craftsman. The temple was designed for the keeping up of the cor-
respondence between God and his people ; and here we have an accoung
of the solemnity of their first meeting there. I. The representatives of
all Israel were called together, v.1,2... to keep a feast to the honour ºf
God, for fourteen days, p. 65. II. The priests brought the ark into the
most holy place, and fired it there, v. 3–9. ... III. God took possession
of it by a cloud, v. 10, 11. JV. Solomon, with thankful acknowledgment
to God, informed the people touching the occasion of their meeting, ".
12–21. P. In a long prayer, he recommended to God's gracious ac-
ceptance all the prayers that should be made in or touard this place,
v. 22–53. VI. He dismissed the assembly with a blessing, and an er-
hortation, v. 54—61. , VII. He offered abundance of sacrifices. on
which he and his peop. k feasted, and so parted, with great satisfaction,
v. 62–66. These were Israel's golden days ; days of the Son of man
in type.
1 HEN Solomon assembled the elders of Is-
rael, and all the heads of the tribes, the chief
of the fathers of the children of Israel, unto king
Solomon in Jerusalem, that they might bring up the
ark of the covenant of the Lord out of the city of
David, which is Zion. 2 And all the men of Israel
assembled themselves unto king Solomon at the
feast, in the month Ethanim, which is the seventh
month. 3 And all the elders of Israel came, and
the priests took up the ark. 4 º they brought
BEForp. CHRIST, 1003.
The ark brought in.
I. KINGS, V111.
*— -
wº-
up the ark of the Lord, and the tabernacle of the
congregation, and all the holy vessels that were in.
the tabernacle, even those did the priests and the
Devites bring up. 5’ And king Solomon, and all
the congregation of Israel, that were assembled unto
him, were with him before the ark, sacrificing sheep
and oxen, that could not be told nor numbered for
multitude. 6 And the priests brought in the ark of
the covenant of the Lord unto his place, into the
oracle of the house, to the most holy place, even
under the wings of the cherubims. 7 For the che-
rubims spread forth their two wings over the place
of the ark, and the cherubims covered the ark, and
the staves thereof, above. 8 And they drew out the
staves, that the ends of the staves were seen out in
the holy place before the oracle, and they were not
seen without : and there they are unto this day. 9
There was nothing in the ark, save the two tables of
stone, which Moses put there at Horeb, when the
LoRD made a covenant with the children of Israel,
when they came out of the land of Egypt. 10 And
it came to pass, when the priests were come out of
the holy place, that the cloud filled the house of the
LoRD, 11 So that the priests could not stand to
minister because of the cloud: for the glory of the
LORD had filled the house of the Lo RD. - -
The temple, though richly beautified, while without the ark,
was like a body without a soul, or a candlestick without a
candle, or (to speak more properly) a house without an in-
habitant. All the cost and pains bestowed on this stately
structure are lost, if God did not accept them ; and unless he
please to own it, as the place where he will record his name,
it is, after all, but a ruinous heap ; when therefore all the work
is ended, ch. vii. 51. the one thing needful is yet behind, and
that is, the bringing in of the ark. This therefore is the end
which must crown the work, and which here we have an ac-
count of the doing of with great solemnity. -
I. Solomon presides in this service, as David did in the
bringing up of the ark to Jerusalem ; and neither of them
thought it below him to follow the ark, or to lead the people
in their attendance on it., Solomon glories in the title of the
preacher, Eccl. i. 1. and the master of assemblies, xii. 11.
This great assembly he summons, "...l. and he is the centre of
it, for to him they all assembled, v.2, at the feast in the seventh
month ; namely, the feast of tabernacles, which was appointed
on the fifteenth day of that month, Lev. xxiii. 34. David,
like a very good man, brings the ark to a convenient place, near
him; Solomon, like a very great man, brings it to a magnift-
cent, place. As every man has received the gift, so let him
iminister; and let children proceed in God's service there
where their parents left off. - - -
II. All Israel attend the service ; their judges, and the chief
of their tribes and families; all their officers, civil and mili-
tary; and (as they speak in the north) the heads of their clans.
A convention of these might well be called an assembly of all
Israel; these came together, on this occasion, 1. To do honour
to Solomon, and to return him the thanks of the nation for all
the good offices he had done, in kindness to them. 2. To do.
honour, to the ark, to pay respect to it, and testify their uni-
versal joy and satisfaction in its settlement. The advance-
ment of the ark in external splendour, though it has often
proved too strong a temptation to its hypocritical followers,
yet, because it may prove an advantage to its true interests, is
to be rejoiced in (with trembling) by all that wish well, to it.
Public mercies call for public acknowledgments." They that
appeared before the Lord, did not appear empty, for they all
sacrificed sheep and oxen innumerable, v. 5. The people, in
Solomon's time, were very rich, very easy, and very cheerful,
and therefore it was fit that, on this occasion, they should con:
secrate not only their cheerfulness, but a part of their wealth,
to God, and his honour. . . . . . . . . . . . . . . . . . . .
III. The priests do their part of the service. In the wilder-
ness, the Levites were to carry the ark, because then there
were not priests enough to do it; but here, (it being the last
time that the ark was to be carried,) the priests, themselves
did it; as they were ordered to do, when it surrounded Jeri-
cho. We are here told, 1. What was in the ark ; nothing
but the two tables of stone, p. 9. a treasure far exceeding all
tºe dedicated things both of David and Solomon. The pot of
* , - * 872 -
swallowed up in the perfection of holiness above.
who burnt, incense at the golden altar, could not bear it.
couraged to make their applications to him.
would dwell, in the thick darkness.
manna, and Aaron's rod, were by the ark, but not in it. 2.
What was brought up with the ark v. 4. the tabernacle of the
congrégation. It is probable, that that which Moses set up in
the wilderness, which was in Gibeon, and that which David
pitched in Zion, were both brought to the temple, to which
they did, as it were, surrender all their holiness, merging it in
that of the temple ; which must, henceforward, be the place
where God must be sought unto. . Thus will all the church's
holy things, on earth, that are so much its joy and glory, be:
- - - º 3. Where:
it was fixed in its place, the place appointed for its rest after
all its wanderings, v. 6. in the oracle of the house, whence they
expected God to speak to them, even in the most holy place,
which was made so by the presence of the ark, under the wings,
of the great cherubim, which Solomon set up, ch. vi. 27. Sig-
nifying the special protection of angels, which God's ordi-
nances and, the assemblies of his people are taken under.
The staves of the ark were drawn out, so as to be seen from
under the wings of the cherubims, to direct the high priest to:
the mercy-seat, over the ark, when he went in, once a year, to
sprinkle the blood there ; so that still they continued of some
use, though there was no longer occasion for them to carry it,
by them. . . . . . . -
IV. God graciously owns what is done, and testifies his.
acceptance of it, v. 10, 11. The priests might come into the
most holy place, till God manifested his glory there; but,
thenceforward, none might, at their peril, approach the ark,
except the high priest, on the day of atonement. Therefore it
was not till the priests were come out of the oracle, that the
Shechinah took possession of it, in a cloud, which filled not;
only the most holy place, but the temple, so that the Riº
V.
this visible emanation of the divine glory, 1. God put an
honour upon the ark, and owned it as a token of his presence.
The glory of it had been long diminished and eclipsed by its.
frequent removes, the meanness of its lodging, and its being:
exposed too much to common view ; but God will now show.
that it is as dear to him as ever, and he will have it looked
upon with as much veneration as it was when Moses first
brought it into his tabernacle. 2. He testified his acceptance
of the building and furnishing of the temple, as good service.
done to his name and his kingdom among men. 3. He struck.
an awe upon this great assembly; and, by what they saw, .
confirmed their belief of what they read in the books of Moses,
concerning the glory of God’s appearances to their fathers,
that hereby they might be kept close to the service of the God:
of Israel, and fortified against temptations to idolatry. 4. He
showed himself ready to hear the prayer Solomon was now
about to make ; and not only so, but took up his residence in:
this house, that all his praying people might there be en-
But the glory.
of God appeared in a cloud, a dark cloud, to signify; (1.).
The darkness of that dispensation, in comparison with the
light of the gospel, by which, with open face, we behold, as in ſt
glass, the glory of the Lord... (2.) The darkness of our present
state, in comparison with the vision of God, which will be the
| happiness of heaven, where, the divine glory is unveiled.
Now we can only say what he is not, but then we shall see:
him as he is... . . . . . . . t - *> .
12 Then spake Solomon, The Lord said that he
- - - - - 13 I have surely
built thee an house to dwell in, a settled place for
thee to abide in for ever, 14. And the king turned
his face about, and blessed all the congregation of
Israel: (and all the congregation of Israel stood :)
15 And he said, Blessed be the Lord God of Israel,.
which spake with his mouth unto David my father.
and hath with his hand fulfilled it, saying, 16. Since
the day that I brought forth my people Israel out of
Egypt, 'I' chose no city out of all the tribes of Israel'
to build an house, that my name might be therein :
but I chose David to be over my people. Tsrael.… 17
And it was in the heart of David my father to buildſ
an house for the name of the Lord God of Israel.
18 And, the Lord said unto David my father,
Whereas it was in thine heart to build an house unto
my, name, thou didst well that it was in thine heart:
19. Nevertheless thou shalt not build the house; but
thy son, that shall come forth out of thy loins, he
shall build the house unto my name. 20 And the
BiºFoEF. CHRIST, 1003.
I. KIN GS, VIII. Solomon's address to the people.
LoRD hath performed his word that he spake ; and
I am risen up in the room of David my father, and |
sit on the throne of Israel, as the Lo RD promised,
and have built an house for the name of the LORD
God of Israel. 21 And I have set there a place for
the ark, wherein is the covenant of the LORD, which
he made with our fathers, when he brought them out
of the land of Egypt. - -
Here, I. Solomon encourages the priests, who came out of
the temple from their ministration, much astonished at the
dark cloud that overshadowed them. The disciples of Christ
feared, when they entered into the cloud, though it was a bright
cloud, Luke ix. 34. so did the priests, when they found them-
selves wrapt in a thick cloud. To silence their fears, 1. He
reminds them of that which they could not but know, that this
was a token of God’s presence, v. 12. The Lord said he would
dwell in the thick darkness.
his displeasure, that it is an indication of his favour; for he had
said, I will appear in a cloud, Lev. xvi. 2. Note, Nothing is
more effectual to reconcile us to dark dispensations, than to
consider what God hath said, and to compare his word and
works together ; as Lev. x. 3. This is that which the Lord hath
said. God is light, l, John i. 5. and he dwells in light, 1
Tim. vi. 16. but he dwells with men in the thick darkness,
makes that his pavilion, because they could not bear the
dazzling brightness of his glorv. Verily thou art a God that
hidest thyself. Thus our holy faith is exercised, and our holy
fear increased ; where God dwells in light, faith is swallowed
up in vision, and fear in love. 2. He himself bids it welcome,
as worthy of all acceptation"; and since God, by this cloud,
came down to take possession, he does, in a few words, so-
lemnly give him possession, v. 13. Surely I come, says God.
“Amen,” says Solomon, “Even so, come Lord. The house
is thine own, entirely thine own, I have surely built it for thee,
and furnished it for thee; it is for ever thine own, a settled
place for thee to abide in for ever; it shall never be aſſenated
or converted to any other use ; the ark shall never be removed
from it, never unsettled again.” It is Solomon’s joy, that
God has taken possession ; and it is his desire, that he would
keep possession. Let not the priests therefore dread that in
which Solomon so much triumphs.
II. He instructs the people, and gives them a plain account,
concerning this house, which they now saw God take posses-
sion of. He spoke briefly to the priests, to satisfy them ; (a
word to the wise ;) but turned his face about, v. 14. from them
to the congregation that stood in the outer court, and addressed
himself to them largely.
1. He blessed them. When they saw the dark cloud enter
the temple, they were astonished at it, and afraid lest the
thick darkness should be utter darkness to them ; the amazing
sight, such as they had never seen in their days, we may sup.
pose, drove every man to his prayers, and the vainest minds
were made serious by it. Solomon therefore set in with their
prayers, and blessed them all ; as one having authority, (for
the less is blessed of the better, ) in God’s name, he spake peace
to them, and a blessing ; like that with which the angel blessed
Gideon, when he was in a fright, upon a like occasion, Judges
Yi. 22, 23. Peace be unto thee, fear not, thou shalt not die.
Solomon blessed them, that is, he pacified them, and freed
them from the consternation they were in. To receive this
blessing, they all stood up, in token of reverence, and readi-
ness to hear and accept it. It is a proper posture to be in,
when the blessing is pronounced. •
2. He informed them concerning this house which he had
built, and was now dedicating. He begins his account with
a thankful acknowledgment of the good hand of his God upon
him hitherto : Blessed be the Lord God of Israel, p. 15. What
We have the pleasure of, God must have the praise of. He
thus engaged the congregation to liſt up their hearts in thanks-
givings to God, which would help to still the tumult of spirit
which, probably, they were in. “Come,” says he, "let
God’s awful appearances not drive us from him, but draw us
to him; Let us bless the Lord God of Israel.” Thus Job, under
a, dark scene, blessed the name of the Lord. Solomon here
blessed God, (1.) For his promise which he spake with his
mouth to David. (2.) For the performance; that he had now
fulfilled it with his hand. We have then the best sense of
God’s mercies, and most grateful both to ourselves and to our
God, when we run up those streams to the fountain of the
covenant, and compare what God does with, what he has said.
, Solomon is now making a solemn surrender or dedication of
this house unto God, delivering it to God by his own act and
deed. . Grants and convevances commonly begin with recitals
Vol. I. - 5 T. :
there is occasion for the building of this.
It is so far from being a token of | -
proved his father's purpose, v. 18.
was in thine heart.
be graciously approved and accepted of God, though Provi-
dence prevent our putting of them in execution.
a man is his kindness.
David's good will, yet would not permit him to do the good
• ‘J
of what has been before done, leading to what is now done;
accordingly, here is a recital of the special causes and consi-
derations moving Solomon to build this house -
1.] He recites the want of such a place. It was necessary
that this should be premised ; for, according to the dispensa-
tion they were under, there must be one place, in which they
must expect God to record his name. If, therefore, there were
any other chosen, this would be a usurpation. But he shows,
from what God himself had said, that there was no other, v.
16. I chose no city to build a house in for my name ; therefore,
He recites David’s purpose to build such a place.
God chose the person first that should rule his people, (I chose
David, v. 16.) and then put it into his heart to build a house
for God's name, v. 17. It was not a project of his own, for
the magnifying of himself; but his good father, of blessed
memory, laid the first design of it, though he lived not to lay
the first stone.
[3.] He recites God’s promise concerning himself: God ap-
Thou didst, well, that it
Note, Sincere intentions to do good shall,
º The desire of
See 2 Cor. viii. 12. God accepted
work, but reserved the honour of it for his son, v. 19. He shal&
build the house to my name ; so that what he had done was not
of his own head, nor for his own glory ; but the work itself was.
according to his father's design, and his doing of it was accord-
ing to God’s designation.
[4] He recites what he himself had done, and with what
intention ; I have built an house, not for my own, name, but
for the name of the Lord God of Israel, v. 20. and set there a
place for the ark, v. 21. Thus all the right, title, interest, claim,
and demand, whatsoever, which he or his had, or might have,
in or to his house, or any of its appurtenances, he resigns, sur-
renders, and gives up, to God for ever. It is for his name,
and his ark. In this, says he, the Lord hath performed his word.
that he spake. Note, Whatever good we do, we must look
upon it as the peformance of God’s promise to us, rather than
the performance of our promises to him. The more we do for
God, the more we are indebted to him ; for our sufficiency is.
of him, and not of ourselves. -
22 And Solomon stood before the altar of the
LoRD, in the presence of all the congregation of
Israel, and spread forth his hands toward heaven:
23 And he said, Lo RD God of Israel, there is no god
like thee, in heaven above, or on earth beneath, who
keepest covenant and mercy with thy servants that
walk before thee with all their heart; 24 Who hast;
kept with thy servant David my father that, thout
promisedst him : thou spakest also with thy mouth,
and hast fulfilled it with thine hand, as it is this.
day. 25 Therefore now, Lord God of Israel, keep,
with thy servant David my father that thou pro-
misedst him, saying, There shall not fail thee a man.
in my sight to sit on the throne of Israel; so that
thy children take heed to their way, that they walk
before me, as thou hast walked before me. , 26 And
now, O God of Israel, let thy word, I pray thee, be
verified, which thou spakest unto thy servant David
my father. 27 But will God indeed dwell on the
earth 2 Behold, the heaven, and heaven of heavens,
cannot contain thee; how much less this house that
I have builded ! 28 Yet have thou respect unto the
prayer of thy servant, and to his supplication, Q.
LoRD my God, to hearken unto the cry and to the
prayer which thy servant prayeth before thee to-day:
29 That thine eyes may be open toward this house:
night and day, even toward the place of which thout
hast said, My name shall be there; that thou may-
est hearken unto the prayer which thy servant shalk
make toward this place. 30 And hearken thou to
the supplication of thy servant, and of thy people
Israel, when they shall pray toward this place: and
hear thou in heaven thy dwelling-place; and when
thou hearest, forgive. 31 If "..., man trespass
IBEFor E CHRIST, 1003.
The prayer of Solomon.
I. KINGS, VIII.
*–
against his neighbour, and an oath be laid upon him
to cause him to swear, and the oath come before
thine altar in this house: 32 Then hear thou in
heaven, and do, and judge thy servants, condemn-
ing the wicked, to bring his way upon his head ;
and justifying the righteous, to give him according
to his righteousness. 33 When thy people Israel be
smitten down before the enemy, because they have
sinned against thee, and shall turn again to thee,
and confess thy name, and pray, and make Sup-
plication unto thee in this house : 34 Then hear
thou in heaven, and forgive the sin of thy people
Israel, and bring them again unto the land which
thou gavest unto their fathers. 35 When heaven
is shut up, and there is no rain, because they have
sinned against thee; if they pray toward this place,
and confess thy name, and turn from their sin,
when thou afflictest them : 36 Then hear thou in
Jheaven, and forgive the sin of thy servants, and of
thy people Israel, that thou teach them the good
way wherein they should walk, and give rain upon
thy land which thou hast given to thy people for
an inheritance. 37 If there be in the land famine,
if there be pestilence, blasting, mildew, locust, or
if there be caterpillar; if their enemy besiege them
in the land of their cities, whatsoever plague, what-
soever sickness, there be ; 38 What prayer and
‘supplication soever be made by any man, or by all
thy people Israel, which shall know every man the
plague of his own heart, and spread forth his hands
toward this house : 39 Then hear thou in heaven
athy dwelling-place, and forgive, and do, and give
to every man according to his ways, whose heart
thou knowest; (for thou, even thou only, knowest
the hearts of all the children of men ;) 40 That
they may fear thee all the days that they live in
the land which thou gavest unto our fathers. 41
Moreover, concerning a stranger that is not of
thy people Israel, but cometh out of a far country
for thy name's sake ; 42 (For they shall hear of
ºthy great name, and of thy strong hand, and of thy
stretched-out arm ;) when he shall come and pray
toward this house : 43 Hear thou in heaven thy
dwelling-place, and do according to all that the
stranger calleth to thee for ; that all people of the
earth may know thy name, to fear thee, as do thy
people Israel ; and that they may know that this
house, which I have builded, is called by thy name.
44 If thy people go out to battle against their
enemy, whithersoever thou shalt send them, and
shall ‘pray unto the LoRD toward the city which
thou hast chosen, and toward the house that I have
built for thy name: 45 Then hear thou in heaven
their prayer and their supplication, and maintain
their cause. 46 If they sin against thee, (for there
is no man that sinneth not,) and thou be angry with
them, and deliver them to the enemy, so that they
carry them away captives unto the land of the
enemy, far or near; 47 Yet if they shall bethink
themselves in the land whither they were carried
captives, and repent, and make supplication unto
thee in the land of them that carried them captives,
saying, We have sinned, and have done perversely,
we have committed wickedness; 48 And so return
unto thee with all their heart, and with all their
-soul, in the land of their enemies which led them
away captive, and pray unto thee toward their land
which thou gavest unto their fathers, the city which
thou hast chosen, and the house which I have built
for thy name: 49 Then hear thou their prayer and
their supplication in heaven thy dwelling-place,
proper act of adoration.
and maintain their cause, 50 And forgive thy peo-
ple that have sinned against thee, and all their
transgressions wherein they have transgressed against
thee, and give them compassion before them wha
carried them captive, that they may have compas-
sion on them : 51 For they be thy people, and
thine inheritance, which thou broughtest forth out
of Egypt, from the midst of the furnace of iron :
52 That thine eyes may be open unto the supplica-
tion of thy servant, and unto the supplication of thy
people Israel, to hearken unto them in all that they
call for unto thee; 53 For thou didst separate them
from among all the people of the earth, to be thine
inheritance, as thou spakest by the hand of Moses
thy servant, when thou broughtest our fathers out
of Egypt, O Lord God. -
Solomon having made a general surrender of this house to
God, which God had signified his acceptance of by taking
possession, next follows Solomon's prayer; in which he makes
a more particular declaration of the uses of that surrender, with
all humility and reverence, desiring that God would agree
thereto. In short, it is his request that this temple might be
deemed and taken, not only for a house of sacrifice, (no men-
tion is made of that in all this prayer, that was taken for
granted,) but a house of prayer for all people ; and herein it
was a type of the gospel-church. See Isa. lvi. 7. compared
with Matt. xxi. 13. Therefore Solomon opened this house,
not only with an extraordinary sacrifice, but with an extraor-
dinary prayer.
I. The person that prayed this prayer was great. Solomon
did not appoint one of the priests to do it, or one of the pro-
phets, but did it himself, in the presence of all the congregation
of Israel, v. 22. 1. It was well that he was able to do it; a
sign that he had made a good improvement of the pious educa-
tion which his parents gave him. With all his learning, it
seems, he learnt to pray well, and knew how to express him-
self to God in a suitable manner, pro re nata—on the spur of
the occasion, without a prescribed form. In the crowd of his
philosophical transactions, his proverbs, and songs, he did not
forget his devotions. He was a gainer by prayer, ch. iii. 11, &c.
and, we may suppose, gave himself much to it, so that he ex-
celled, as we find here, in praying gifts. 2. It was well that
he was willing to do it, and not shy of performing divine ser-
vice before so great a congregation : he was far from thinking
it any disparagement to him to be his own chaplain, and the
mouth of the assembly to God; and shall anythink themselves
too great to do this office for their own families' Solomon,
in all his other glory, even on his ivory throne, looked not so
great as he did now. Great men should thus support the re-
putation of religious exercises, and so honour God with their
greatness. Solomon was herein a type of Christ, the great
Intercessor for all over whom he rules.
II. The posture in which he prayed was very reverent, and
expressive of humility, seriousness, and fervency in prayer.
He stood before the altar of the Lord ; intimating that he ex-
pected the success of his prayer in the virtue of that sacrifice
which should be offered up in the fulness of time, typified by
the sacrifices offered at that altar. But, when he addressed
himself to prayer, 1. He kneeled down, as appears, v. 54. where
he is said to rise from his knees; compare 2 Chron. vi. 13.
Kneeling is the most proper posture for prayer, Eph. iii. 14.
The greatest of men must not think it below them to kneel be-
fore the Lord their Maker. Mr. Herbert says, “ Kneeling
never spoiled silk stockings.” 2. He spread forth his hands
toward heaven; and, as it should seem by v. 54: continued so,
to the end of the prayer, hereby expressing his desire towards,
and expectations from, God, as a Father in heaven. He spread
forth his hands, as it were to offer up the prayer from an open,
enlarged heart, and to urge it into heaven; and also to receive
the mercy thence, with both arms, which he prayed for. Such
outward expressions of the fixedness and fervour of devotion
ought not to be despised or ridiculed.
III. The prayer itself was very long, and yet perhaps longer
than is here recorded. At the throne of grace, we have liberty
of speech, and should use our liberty. It is not making iong
prayers, but making them for a pretence, that Christ con-
demns.
In this excellent prayer, Solomon does as we should in every
prayer: . -
1. He gives glory to God. This he begins with, as the most
He addresses himself to God as the
Lord God of Israel, a God in covenant with them. And, (1.)
Before CHRIST, 1003.
The prayer of Solomon.
I. KINGS, VIII.
He gives him the praise of what he is, in general; the best of
beings in himself; “There is no God like thee, none of the
powers in heaven or earth to be compared with thee;” and
the best of masters to his people, “who keepest covenant and
wnercy with thy servants ; not only as good as thy word, in
keeping covenant, but better than thy word, in keeping mercy,
doing that for them, which thou hast not given them an ex-
press promise of, provided they walk before thee with all their
heart, are zealous for thee, with an eye to thee.” (2.) He
gives him thanks for what he had done in particular for his
family, v. 24. Thou hast kept with thy servant David, as with
thy other servants, that which thow promisedst him. The pro-
mise was a great favour to him, his support and joy, and now,
performance is the crown of it: Thou hast fulfilled it, as it is
this day. Fresh experiences of the truth of God’s promises
call for enlarged praises. -
He sues for grace and favour from God.
(1.) That God would perform to him and his the mercy
which he had promised, v. 25, 26. Observe how this comes
in : he thankfully acknowledges the performance of the pro-
mise, in part ; hitherto, God had been faithful to his word,
“Thou hast kept with thy servant David that which thou pro-
misedst him ; so far, that his son fills his throne, and has built
the intended temple ; therefore now keep with thy servant Da-
vid that which thow hast further promised him, and which yet
Femains to be fulfilled in its season.” Note, The experiences
we have of God’s performing his promises, should encourage
us to depend upon them, and plead them with God : and
those who expect further mercies must be thankful for former
ſmercies. Hitherto, God has helped, 2 Cor. i. 10. Solomon
repeats the promise, v. 25. There shall not fail thee a man to sit
on the throne, not omitting the condition, so that thy children
take heed to their way; for we cannot expect God’s performance
of the promise, but upon our performance of condition: and
then he humbly begs this entail, v. 26. Now, O God of Israel,
let thy word be verified. God's promises (as we have often
lobserved) must be both the guide of our desires, and the
‘ground of our hopes and expectations, in prayer. David had
prayed, 2 Sam. vii. 25. Lord, do as thou hast said. Note,
Children should learn of their godly parents how to pray, and
plead in prayer.
(2.) That God would have respect to this temple which he
had now taken possession of, and that his eyes might be con-
tinually open towards it, v. 29. That he would graciously
own it, and so put an honour upon it. To this purpose, he
premises, [1..] An humble admiration of God's gracious con-
descension, v. 27. “But will God indeed dwell on the earth 2
Can we imagine that a Being, infinitely high, and holy, and
happy, should stoop so low, as to let it be said of him, that he
dwells upon the earth, and blesses the worms of the earth with
This presence? The earth, that is corrupt, and overspread with
sin . Cursed, and reserved to fire | Lord, how is it?” [2]
An humble acknowledgment of the incapacity of the house he
had built, though very capacious, to contain God. The heaven
of heavens cannot do that, for no place can include him who
is present in all places; even this house is too little, too mean
to be the residence of Him that is infinite in being and glory.
Note, When we have done the most we can for God, we must
acknowledge the infinite distance and disproportion between
us and him, between our services and his perfections.
This premised, he prays, in general, First, That God
would graciously hear and answer the prayer he was now pray-
ing, v. 28. It was an humble prayer, the prayer of thy servant;
an earnest prayer, such a prayer as is a cry; a prayer made
in faith, before thee, as the Lord, and my God ; Lord, hearken
to it ; have respect to it, not as the prayer of Israel’s king, (no
man's dignity in the world, or titles of honour, will recom-
mend him to God,) but as the prayer of thy servant. Second-
'iy, That God would, in like manner, hear and answer all the
¥3rayers that should, at any time hereafter, be made in or to-
ward this house which he had now built, and of which God
had said, My name shall be there, v. 29. his own prayers,
Hearken to the prayers which thy servant shall make ; and the
prayers of Israel, and of every particular Israelite, v. 30.
JTear it in hearen, that is indeed thy dwelling-place, of which
this is but a figure ; and, when thou hearest, forgive the sin
that separates between them and God, even the iniquity of
*heir holy things. 1. He supposes that God’s people would
ever be a praying people ; he resolves to adhere to that duty
himself. 2. He directs them to have an eye, in their prayers,
to that place where God was pleased to manifest his glory, so
as he did not any where else on earth. None but priests
might come into that place; but when they worshipped in the
tourts of the temple, it must be with an eye towards it, not as
the object of their worship, (that were idolatry,) but as an
was something more than bare praying for it.
instituted medium of their worship, helping the weakness of
their faith, and typifying the mediation of Jesus Christ, who
is the true Temple, to whom we must have an eye in every
thing wherein we have to do with God. They that were at a
distance looked towards Jerusalem, for the sake of the temple,
even when it was in ruins, Dan. vi. 10. 3. He begs that God
would hear the prayers, and forgive the sins, of all that look
this way in their prayers : not as if he thought all the devout
prayers offered up to God by those who had no knowledge of
this house, or regard to it, were therefore rejected ; but he de-
sired that the sensible tokens of the divine presence, with
which this house was blessed, might always give sensible en-
couragement and comfort to believing petitioners. -
More particularly, he here puts divers cases in which he
supposes application would be made to God by prayer, in or
toward this house of prayer. m
(1.) If God were appealed to by an oath for the determin-
ing of any controverted right between man and man, and the
oath were taken before this altar, he prayed that God would,
some way or other, discover the truth, and judge between the
contending parties, v. 31, 32. He prays, that, in difficult
matters, this throne of grace might be a throne of judgment,
from which God would right the injured that believingly ap-
pealed to it, and punish the injurious that presumptuously
appealed to it. It was usual to swear by the temple and altar;
(Matt. xxiii. 16, 18.) which corruption perhaps took its rise
from this supposition of an oath taken, not by the temple or
altar, but at or near them, for the greater solemnity.
(2.) If the people of Israel were groaning under any national
calamity, or any particular Israelite under any personal cala-
mity, he desires that the prayers they should make in or to-
wards this house might be heard and answered. e
[].] In case of public judgments; war, v. 33. want of rain,
v. 35. famine or pestilence, v. 37. and he ends with any plague
or sickness; for no calamity befalls other people which may
not befall God's Israel. Now he supposes, First, That the
cause of the judgment would be sin, and nothing else : if they
be smitten before the enemy, if there be no rain, it is because
they have sinned against thee: that it is that makes all the mis-
chief. Secondly, That the consequence of the judgment would
be, that they would cry to God, and make supplication to him,
in or toward that house. Those that slighted him before
would solicit him then : Lord, in trouble have they visited thee:
In their affliction they will seek me early and earnestly.
Thirdly, That the condition of the removal of the judgment
- He could not,
he would not, ask that their prayer might be answered, unless
they did also turn from their sin, v. 35. and turn again to God,
v. 33. that is, unless they did truly repent and reform. On no
other terms may we look for salvation, in this world or the
other. But, if they did thus qualify themselves for mercy, he
prays, 1. That God would hear from heaven, his holy temple
above, to which they must look, through this temple. 2. That
he would forgive their sin ; for judgments are then only re-
moved in mercy, when sin is pardoned. 3. That he would
teach them the good way wherein they should walk, by his Spirit,
with his word and prophets; and thus they might be both pro-
fited by their trouble, (for blessed is the man whom God chastems
and teaches,) and prepared for deliverance ; which then comes
in love, when it finds us brought back to the good way of God
and duty. 4. That he would then remove the judgment, and
redress the grievance, whatever it is ; not only accept the
prayer, but give in the mercy prayed for. -
[2.] In case of personal afflictions, v. 38–40. , “If any man
of Israel has an errand to thee, here let him find thee, here
let him find favour with thee.” He does not mention par-
ticulars; so numerous, so various, are the grievances of the
children of men : First, He supposes, that the complainants
themselves would very sensibly feel from their own burthen,
and would open that case to God, which otherwise they kept
to themselves, and did not make any man acquainted with.
They shall know every man the plague of his own heart, what it
is that pains him ; and shall spread their hands, that is,
spread their case, as Hezekiah spread the letter, in prayer,
toward this house; whether the trouble be of body or mind,
they shall represent it before God. Inward burthens seem
especially meant; sin is the plague of our own heart, our in-
dwelling corruptions are our spiritual diseases: every Israel-
ite indeed endeavours to know these, that he may mortify
them, and watch against the risings of them. These he com-
plains of, this is the burthen he groans under ; Q wretched man
that I am I These drive him to his knees, drive him to the
sanctuary : lamenting these, he spreads forth, his hands in
prayer. Secondly, He refers all cases of this kind, that should
be brought hither, to God. 1. To his omniscience ; “Thou,
BErone CHRIST, 1003.
Solomon blesses the people.
I. KINGS, VIII.
even thow only, knowest the hearts of all the children of men, not
only the plagues of their hearts, their several wants and bur-
thens,” (these he knows, but he will know them from us,)
“but the desire and intent of the heart, the sincerity or hy-
Fº of it.: Thou knowest which prayer comes from the
heart, and which from the lips only.” The hearts of kings
are not unsearchable to God. 2. To his justice; Give to every
man according to his ways; and he will not fail to do so, by
the rules of grace, not the law, for then we were all undone.
3. To his mercy; Hear, and forgive, and do, v. 39. that they
may fear thee all their days, v. 40. This use we should make
of the mercy of God to us in hearing our prayers, and forgiving ||
our sins, we should thereby be engaged to fear him while we
live : Fear the Lord and his goodness; there is forgiveness with
him, that he may be feared. -
[3.] The case of the stranger, that is not an Israelite, is
next mentioned ; a proselyte that comes to the temple to pray
to the God of Israel, being convinced of the folly and wick-
edness of worshipping the gods of his country.
Supposes that there would be many such, v. 41, 42. that the
fame of God’s great works which he had wrought for Israel,
by which he proved himself to be above all gods, nay to be
God alone, would reach to distant countries; they that live
remote shall hear of thy strong hand, and thy stretched out arm ;
and this will bring all thinking considerate people to pray to:
ward this house, that they may obtain the favour of a God that
is able to do them a real kindness. Secondly, He begs that
God would accept and answer the proselyte’s prayer, p. 43.
Do according to all that the stranger calleth to thee for. Thus
early, thus ancient, were the indications of favour toward the
sinners of the Gentiles ; as there was then one law for the native
and for the stranger, Exod. xii. 49. So there was one gospel
for both. Thirdly, Herein he aims at the glory of God, and
the propagating of the knowledge of him.—“ O let the
stranger, in a special manner, speed well in his address, that
he may carry away with him to his own country a good report
of the God of Israel, that all people may know thee and fear
thee, (and, if they know thee aright, they will, fear thee,) as
do thy people Israel.”. So far is Solomon from monopolizing
the knowledge and service of God, and wishing to have them
confined to Israel only, (which was the envious desire of the
Jews in the days of Christ and his apostles,) that he prays
that all people might fear God as Israel did. "Would to God
that all: the children of men might receive the adoption, and
be made God's children. Father, thus glorify thy name.
[4] The case of an army going forth to battle is next recom-
mended by Solomon to the divine favour. It is supposed that
the army, is encamped at a distance, somewhere a great way
off, sent by divine order against the enemy, v. 44. “When
they are ready to engage, and consider the perils and doubtful
issues of battle, and put up a prayer to God for protection | -
clusion of the whole matter; so he does here, after this long
and success, with their eye toward this city and temple, then
§ear, their prayer, encourage their hearts, strengthen their
hands, cover their heads, and so maintain their cause, and
give them victory.” Soldiers in the field must not think it
enough that they who tarry at home pray for them, but
must pray, for themselves, and they are here encouraged to
Qpe for a gracious answer. Praying should always go along
with fighting. . . . . -
... [5.] The case of poor captives is the last that is here men-
tioned, as a proper object of divine compassion. First, He
Supposes that Israel would sin. He knew them, and himself,
and the nature of man, too well to think this a foreign suppo.
sition 3. for there; ws no man that sinneth not, that does not
enough to justify God, in the severest rebukes of his provi-
dence; no man but what is in danger of falling into gross sin,
and will, if God leave him to himself. Secondly, He supposes,
what may well be expected, if Israel revolt from God, that God
will be angry with them, and deliver them into the hand of their
£ºemies, to be carried captive into a strange country, v. 46.
Thirdly, He, then supposes that they will bethink themselves,
Will consider their ways; for afflictions put men, upon con:
sideration; and when once they are brought to consider, they
will repent and pray, will confess their sins, and humble them.
selves, saying; We have sinned and have done perversely, v. 47.
and will. *eturn to God in the land of their enemies, whom they
had forsaken in their own land. Fourthly, He supposes that
in their prayers they will look toward their own land, the holy
land, Jerusalem, the holy city, and the temple, the holyhouse,
and directs them, so to do, v.48. for his saké who gave them
that land, chose that city, and to whose honour;that house was
built. Fifthly; . He prays that then, God would, hear their
prayers; forgive their sins, plead their cause, and incline theirene-
mies to have compassion on them, ºv. 49,50. God.has all hearts in
his hand, and canºen he pleases, turn the strongest stream
... . . . 876
First, He
and abide with them.
thing give thanks. *
and ours? . . Let us take all occasions to speak well of him
—-
, the contrary way, and make those to pity his people who have
: been their most cruel persecutors. See this prayer answered.
Ps. cwi. 46. He made them to be pitted of those that carried
them captive, which, if it did not enlarge them, yet eased their
captivity. Sirthly, He pleads their relation to God, and his
interest in them ; “They are thy people, whom thou hast taken
into thy covenant, and under thy care and conduct, thine in-
heritance, from which, more than from any other nation, thy
rent and tribute of glory issue and arise, v. 51. separated from
among all people to be so, and by distinguishing favours appro-
priated to thee,” v. 53. ..
Lastly, After all these particulars, he concludes with this
general request, that God would hearken to all his praying
people in all that they call unto him for, v. 52. No place now,
under the gospel, can be imagined to add any acceptableness to
the prayers made in or towards it, as the temple then did ; that
was a shadow, the substance is Christ ; whatever we ask in
his name, it shall be given us. -
54 And it was so, that when Solomon had made
an end of praying all this prayer and supplication
unto the Lord, he arose from before the altar of the
LoRD, from kneeling on his knees with his hands
spread up to heaven. 55 And he stood, and blessed
all the congregation of Israel with a loud voice, say-
ing, 56 Blessed be the Lo RD, that hath given res?
unto his people Israel, according to all that he pro-
mised : there hath not failed one word of all his,
good promise, which he promised by the hand of
Moses his servant. 57 The Lord our God be with
us, as he was with our fathers: let him not leave us,
nor forsake us; 58 That he may incline our hearts,
unto him, to walk in all his ways, and to keep his
commandments, and his statutes, and his judgments,
which he commanded our fathers. 59 And let
these my words, wherewith I have made supplication.
before the Lord, be nigh unto the Lord our God
day and night, that he maintain the cause of his ser-
vant, and the cause of his people Israel at all times,
as the matter shall require; 60 That all the people
of the earth may know that the LoRD is God, and
that there is none else. 61 Let your heart, therefore,
be perfect with the Lord our God, to walk in his
statutes, and to keep his commandments, as at this
day. '' . .
Solomon, after his sermon in Ecclesiastes, gives us the con-
prayer: it is called, his blessing of the people, v. 55. He pro-
nounced it standing, that he might be the better heard, and
because he blessed as one having authority; never were words.
more fully spoken, or more pertinently; never was congrega-
tion dismissed with that which was more likely to affect them
I. He gives God the glory of the great and kind things he
had done for Israel, v. 56. He stood up to bless the congrega-
tion, v. 55, but begins with blessing God, for we must in every
Do we expect God should do well for us;
and his. He blesses God who has given, he does not say
wealth; and honour, and power, and victory, to Israel, but
rest, as if that were a blessing more valuable than any of
those : let not those who have rest undervalue that blessing,
then, though they want some other.. He compares the bless-
ings God had bestowed upon them, with the promises he had
given them, that God might have the honour of his faithfulness,
and the truth of that word of his, which he has magnified
above all his name. 1. He refers to the promises given by the
hand of Moses, as he did, v. 15, 24. to those which were made
to David; there were promises given by Moses, as well as
precepts ; it was long ere God gave Israel the promised rest,
but j had it at last, after many trials; the day will come
when God’s spiritual Israel will rest from all their labours.
2. He does, as it were, write a receipt in full on the back of
these bonds, There has not failed one word of all his good pro-
mises; this discharge he gives in the name of all Israel, to the
everlasting honour of the divine faithfulness, and the ever-
lasting encouragement.of all those that build upon the divine
promises. . . . . . . . - . . . . .
II. He blesses himself and the congregation, expressing
his earnest desire and hope of these four things. 1. The pree
BEFoRE CHRIST, 1003.
The dedication of the temple.
I. KINGS, IX.
sence of God with them, that is all in all to the happiness of a
-church and nation and of every partieular person. This
great congregation was now shortly to scatter, and it was not
Jikely that they would ever be all together again in this
world; Solomon therefore dismisses them with this blessing,
“The Lord be present with us, and that will be comfort enough,
when we are absent from each other ; The Lord our God be
with us, as he was with our fathers, v. 57. let him not leave ws,
àet him be to us to-day, and to ours for ever, what he was to
those that went before us.” 2. The power of his grace upon
them, “Let him be with us, and continue with us, not that he
may enlarge our coasts, and increase our wealth, but that he
Amay incline our hearts to himself, to walk in all his ways, and to
&eep his commandments, v. 58. Spiritual blessings are the best
blessings, which we should covet earnestly to be blessed with ;
our hearts are naturally averse to our duty, and apt to de-
cline from God, it is his grace that inclines them; grace that
Tmust be obtained by prayer. 3. An answer to the prayer he
had now made, “Let these my words be nigh wnto the Lord
our God day and night, v. 59. "Let a gracious return be made
to every prayer that shall be made here, and that will be a
continual answer to this prayer.”—What Solomon here asks
for his prayer, is still granted in the intercession of Christ,
which his supplication was a type of ; that powerful, prevail-
ing intercession is before the Lord our God day and night, for
our great Advocate attends continually to this very thing, and
we may depend upon him to maintain our cause, (against the
adversary that accuses us day and night, Rev. xii. 10.) and
the common cause of his people Israel, at all times, upon all
occasions, as the matter shall require, so as to speak for us
the word of the day in its day, as the original here reads it, from
which we shall receive grace sufficient, suitable, and season-
able, in every time of need. 4. The glorifying of God in the
enlargement of his kingdom among men. I.et Israel be thus
blessed, thus favoured; not that all people may become tri-
butaries to us, (Solomon sees his kingdom as great as he
desires,) but that all people may know that the Lord is God,
and he only, and may come and worship him, v. 60. With
this, Solomon's prayers, like the prayers of his father, David
the son of Jesse, are ended, Ps. lxxii. 19, 20. Let the whole
earth be filled with his glory; we cannot close our prayers with
a better summary than this, Father, glorify thy name.
III. He solemnly charges his people to continue and perse-
were in their duty to God; having spoken to God for them, he
here speaks from God to them, and those only would fare the
better for his prayers that were made better by his preaching ;
his admonition, at parting, is, “Let your heart be perfect with
the Lord our God, v. 61. let your obedience be universal with-
out dividing, upright without dissembling, and constant with-
out declining;” this is evangelical perfection. -
62 And the king, and all Israel with him, offered
sacrifice, before the Lo Rd. 63 And Solomon offered
a sacrifice of peace-offerings, which he offered unto
the LoRD, two and twenty thousand oxen, and an
hundred and twenty thousand sheep. So the king
and all the children of Israel dedicated the house of
‘the Lord. 64 The same day did the king hallow
the middle of the court that was before the house of
the LORD : for there he offered burnt-offerings, and
meat-offerings, and the fat of the peace-offerings;
toecause the brazen altar that was before the Loko
was too little to receive the burnt-offerings and
meat-offerings, and the fat of the peace-offerings.
$65 And at that time Solomon held a feast, and all
Israel with him, a great congregation, from the
£ntering in of Hamath unto the river of Egypt,
before the LoRD our God, seven days and seven
days, even fourteen days. 66 On the eighth day he
sent the people away; and they blessed the king,
and went unto their tents joyful and glad of heart,
for all the goodness that the LoRD had done for - . . . .- " - ~ : * ~ * * . . ; • . . . . . * * : " . . . . * * * *
- | of my sight; and Israel shall be a proverb and a
HDavid his servant, and for Israel his people.
We read before, that Judah and Israel were eating and
drinking and very cheerful, under their own vines and fig-
trees; here we have them so in God’s courts; now they found
Solomon's words true concerning Wisdom's ways, that they
are ways of pleasantness. . . - . . . ... -
1. They had abundant joy and satisfaction, while they at-
tended at God's house, for there; (1.) Sólomon offered a great
sacrifice, 22,000 oxen, and 120,000 sheep. enough to have
he must reap accordingly.
drained the country of cattle, if it had not been a very fruitful
land. The heathen thought themselves very generous when
they offered sacrifices by hundreds, (hecatombs they called them, \
but Solomon outdid them, he offered them by thousands. When
Moses dedicated his altar, the peace-offerings were twenty-
four bullocks; rams, goats, and lambs, 180, Numb. vii. 88. then
the people were poor, but now they were increased in wealth;
more was expected from them ; where God sows plentifully,
All these sacrifices could not be
offered in one day, but in the several days of the feast ; thirty
oxen a day served Solomon's table, but thousands shall go to
God’s altar; few are thus minded, to spend more on their souls
than on their bodies. The flesh of the peace-offerings, which
belonged to the offerer, it is likely, Solomon treated the people
with ; Christ fed those who attended him. The brazen altar
was not large enough to receive all these sacrifices, so that, to
serve the present occasion, they were forced to offer many of
them in the middle of the court, v. 64. Some think, on altars;
altars of earth or stone, erected for the purpose, and taken
down when the solemnity was over; others think, on the bare
ground : they that will be generous in serving God, need not
stint themselves for want of room and occasion to be so. (2.)
He kept a feast, the feast of tabernacles, as it should seem,
after the feast of dedication, and both together lasted fourteen
days, v. 65. yet they said not, Behold, what a weariness is it !
2. They carried this joy and satisfaction with them to their
own houses. When they were dismissed, they blessed the
king, v. 66. applauded him, admired him, and returned him
the thanks of the congregation, and then went to their tents,
joyful and glad of heart, all easy and pleased ; God’s goodness
was the matter of their joy, so it should be of ours at all times;
they rejoiced in God's blessing, both on the royal family and
on the kingdom ; thus should we go home, rejoicing, from holy
ordinances, and go on our way, rejoicing for God's goodness to
our Lord Jesus, (of whom David his servant was a type, in the
advancement and establishment of his throne, pursuant to the
covenant of redemption,) and to all believers, his spiritual
Israel, in their sanctification and consolation, pursuant to the
covenant of grace; if we rejoice not herein always, it is our
own fault. -
- CHAP. IX. - - ,
In this chapter we have, I. The answer which God, fin a vision, gave to
Solomon's prayer, and the terms he settled with him, v. 1-9. II. The
interchanging of grateful kindnesses between. Solomon and Hiram, v,
10–14. III. His workmen and buildings, p. 15–24. / P. His do.
votion, p. 25. V. His trading navy, v. 26–28. . . -
1 A*, it came to pass, when Solomon had
finished the building of the house of the
LoRD, and the king's house, and all Solomon’s
desire which he was pleased to do, 2 That the
LoRD appeared to Solomon the second time, as he
had appeared unto him at Gibeon: 3 And the
Lord said unto him, I have heard, thy prayer and
thy supplication that thou hast made before me:
I have hallowed this house which thou hast built,
to put my name there for ever; and mine eyes and
mine heart shall be there perpetually. 4 And if
thou wilt walk before me, as David thy father walk-
ed, in integrity of heart, and in uprightness, to do
according to all that "I have commanded thee, and
wilt keep my statutes and my judgments; 5. Then
I will establish the throne of thy kingdom, upon
Israel for ever, as I promised to David thy father,
saying, There shall; not fail thee, a man; upon the
throne of Israel. 6 But if ye shall at all turn from
following me, ye or your children, and will not keep
my commandments and my statutes which I havé
set before you, but go and serve other gods, and
worship them; 7 Then will I cut off Israel out of
the land which I have given them: and this house,
which I have hallowed for my name, will I cast out
by-word among all people: 8 And at this house,
which is high, every one that passeth by it shall be
astonished, and shall hiss ; and they shall say, Why
hath the Lord done thus unto this land, and to this
| house 2 9. And they shall answer, Bécause they for-
sook the Lord their God, who brought forth their
fathers out of the land of Egypt, gºd have taken
BEFORE CHRIST, 1001.
Presents to Solomon and Hiram.
I. KINGS, IX.
hold upon other gods, and have worshipped them,
and served them: therefore hath the LoRD brought
upon them all this evil.
God had given a real answer to Solomon’s prayer, and
tokens of his acceptance of it immediately, by the fire from
heaven which consumed the sacrifices, as we find, 2 Chron. vii.
1. but here we have a more express and distinct answer to it.
Observe,
I. In what way God gave him this answer ; he appeared to
him, as he had done at Gibeon, in the beginning of his reign,
in a dream or vision, v. 2. The comparing of it with that, in-
timates that it was the very night after he had finished the
solemnities of his festival, for so that was, 2 Chron. i. 6, 7.
And then, v. l. Speaking of Solomon's finishing all his build-
ings, which was not till many years after the dedication of the
temple, must be read thus, Solomon finished, as it is, 2 Chron.
vii. 11. and v. 2. must be read, and the Lord had appeared.
II. The purport of this prayer.
1. He assures him of his special presence in the temple he
had built, in answer to the prayer he had made, v. 3. I have
hallowed this house. Solomon had dedicated it, but it was
God’s prerogative to hallow it, to sanctify or consecrate it ;
men cannot make a place holy, yet what we, in sincerity, de-
vote to God, we may hope he will graciously accept of, as
his ; and his eyes and his heart shall be upon it. Apply it to
persons, the living temples; those whom God hallows or
sanctifies, whom he sets apart for himself, have his eye, his
heart, his love, and care, and this perpetually.
2. He shows him that he and his people were, for the fu-
ture, upon their good behaviour; let them not be secure now,
as if they might live as they please, now that they have the
temple of the Lord among them, Jer. vii. 4. No, this house
was designed to protect them in their allegiance to God, but
not in their rebellion or disobedience : God deals plainly
with us, sets before us good and evil, the blessing and the
curse, and lets us know what we must trust to. God here tells
Solomon,
(1.) That the establishment of his kingdom depended upon
the constancy of his obedience, v. 4, 5. “If thou wilt walk
before me as David did, who left thee a good example, and en-
couragement enough to follow it, (an advantage thou wilt be
accountable for, if thou do not improve it,) if thou wilt walk
as he did, in integrity of heart and uprightness,” (for that is
the main matter, no religion but sincerity,) “ then I will esta-
blish the throne of thy kingdom, and not otherwise,” for on that
condition the promise was made, Ps. cxxxii. 12. If we per-
form our part of the covenant, God will not fail to perform
his ; if we improve the grace God has given us, he will con-
firm us to the end. Let not the children of godly parents
expect the entail of the blessing, unless they tread in the steps
of those that are gone before them to heaven, and keep up
the virtue and piety of their ancestors. -
(2.) That the ruin of his kingdom would be the certain
consequence of his or his children's apostasy from God, v. 6.
“But know thou, and let thy family and kingdom know it,
and be admonished by it, that if you shall altogether turn from
following me,” (so it is thought it should be read,) “if you
forsake my service, desert mine altar, and go and serve other
gods,” (for that was the covenant-breaking sin,) “if you or
your children break off from me, this house will not save you.”
But, [1..] Israel, though a holy nation, will be cut off, v. 7.
ºy one judgment after another, till they become a proverb
and a by-word, and the most despicable people under the sun,
though now the most honourable: this supposes the destruc-
tion of the royal family, though it is not particularly threaten-
ed; the king is, of course, undone, if the kingdom be. |.
The temple, though a holy house, which God himself ha
hallowed for his name, should be abandoned and laid desolate,
v. 8, 9... This house which is high ; they prided themselves in
the stateliness and magnificence of the structure, but let them
know that it is not so high as to be out of the reach of God’s
judgments, if they vilify it so as to exchange it for groves and
idol-temples, and yet, at the same time, magnify it so as to
think it secures the favour of God to them, though they ever
so much corrupt themselves. This house which is high ; they
that now pass by it are astonished at the bulk and beauty of it;
the richness, contrivance, and workmanship are admired by
all spectators, and it is called a stupendous fabric; but, if
you forsake God, its height will make its fall the more amaz-
ing, and they that pass by will be as much astonished at its
Fuins, while the guilty, self-convicted, self-condemned Israel-
ites, will be forced to acknowledge, with shame, that they
themselves were the ruin of it; for, when it shall be asked,
Why hath the Iº,gºne thus to this house 2 they cannot but
-* *
answer, it was because they forsook the Lord their God. See
Deut. xxix. 24, 25. Their sin will be read in their punish-
ment, they deserted the temple, and therefore God deserted
it ; they profaned it with their sins, and laid it common, and
therefore God profaned it with his judgments, and laid it
waste : God gave Solomon fair warning of this, now that he
had newly built and dedicated it, that he and his people.
might not be high-minded, but fear.
10 And it came to pass at the end of twenty
years, when Solomon had built the two houses, the
house of the Lo RD, and the king’s house, 11 (Now
Hiram the king of Tyre had furnished Solomon.
with cedar-trees, and fir-trees, and with gold, ac-
cording to all his desire,) that then king Solomon
gave Hiram twenty cities in the land of Galilee.
12 And Hiram came out from Tyre to see the cities.
which Solomon had given him ; and they pleased
him not. 13 And he said, What cities are these
which thou hast given me, my brother? And he
called them the land of Cabul unto this day. 14
And Hiram sent to the king sixscore talents of
gold.
TWhat agreement was made between Solomon and Hiram,
when the building-work was to be begun, we read before,
ch. v. Here we have an account of their fair and friendly
parting, when the work was done. -
1. Hiram made good his bargain to the utmost ; he had fur-
nished Solomon with materials for his buildings, according to
all his desire, v. 11. and with gold, v. 14. So far was he
from envying Solomon’s growing greatness and reputation,
and being jealous of him, that he helped to magnify him ;
Solomon's power, with Solomon’s wisdom, needs not to be
dreaded by any of his neighbours; God honours him, there-
fore Hiram will.
2. Solomon, no doubt, made good his bargain, and gave
Hiram food for his household, as was agreed, ch. v. 9. But
here we are told that, over and above that, he gave him.
twenty cities, (small ones we may suppose, like those men-
tioned here, v. 19.) in the land of Galilee, v. 11. It should
seem these were not allotted to any of the tribes of Israel, (for
the border of Asher came up to them, Josh. xix. 27. which
intimates that it did not include them,) but continued in the
hands of the natives, till Solomon made himself master of
them, and then made a present of them to Hiram ; it becomes
those that are great and good, to be generous. Hiram came
to see these cities, and did not like them, v. 12. They pleased
him not. He called the country the land of Cabul, a Pheni-
cian word, (says Josephus,) which signifies displeasing, v.
13. He therefore returned them back to Solomon, as we find,
2 Chron. viii. 2. who repaired them, and then caused the
children of Israel to inhabit them ; which intimates that, before,
they did not ; but when Solomon received back what he had
given, no doubt, he honourably gave Hiram an equivalent in
something else. But what shall we think of this 2 Did Solo-
mon act meanly, in giving Hiram what was not worth his ac-
ceptance 3 Or, was Hiram humoursome, and hard to please ?
I am willing to believe otherwise : the country was truly
valuable, and the cities in it, but not agreeable to Hiram’s
genius; the Tyrians were merchants, trading men, that lived
in fine houses, and became-rich by navigation, but knew not
how to value a country that was fit for corn and pasture, that
was business that lay out of their way; and therefore Hiram
desired Solomon to take them again, he knew not what to do
with them, and if he would please to gratify him, let it be in
his own element, by becoming his partner in trade, as we find
he did, v. 27. Hiram, that was used to the clean streets of
Tyre, could by no means agree with the miry lanes in the land
of Cabul, whereas the best lands have commonly the worst
roads through them : see how the providence of God suits
both the accommodation of this earth to the various disposi-
tions of men, and the dispositions of men to the various ac-
commodations of the earth, and all for the good of mankind:
in general : some take delight in husbandry, and wonder what
pleasure sailors can take on a rough sea; others take as much
delight in navigation, and wonder what pleasure husbandmen
can take in a dirty country, like the land of Cabul; it is so in
many other instances, in which we may observe the wisdom of
Him whose all souls are, and all lands.
15 And this is the reason of the levy which king
Solomon raised, For to build the house of the LORD,
and his own house, and Millo, and the wall of Jeru-
BEFoRE CHRIST, 991.
1. KINGS, IX. Solomon's buildings and his navy.
salem, and Hazor, and Megiddo, and Gezer. 16
For Pharaoh king of Egypt had gone up, and taken
Gezer, and burnt it with fire, and slain the Canaan-
ites that dwelt in the city, and given it for a present
unto his daughter, Solomon’s wife. 17 And Solo-
mon built Gezer, and Bethhoron the nether, 18
And Baalath and Tadmor in the wilderness, in the
land, 19 And all the cities of store that Solomon
had, and cities for his chariots, and cities for his
horsemen, and that which Solomon desired to build
in Jerusalem, and in Lebanon, and in all the land
of his dominion. 20 And all the people that were
left of the Amorites, Hittites, Perizzites, Hivites, and
Jebusites, which were not of the children of Israel,
21. Their children that were left after them in the
land, whom the children of Israel also were not able
utterly to destroy, upon those did Solomon levy a
tribute of bond-service unto this day. 22 But of the
children of Israel did Solomou make no bond-men :
but they were men of war, and his servants, and his
princes, and his captains, and rulers of his chariots,
and his horsemen. 23. These were the chief of the
officers that were over Solomon’s work, five hundred
and fifty, which bare rule over the people that
wrought in the work. 24 But Pharaoh’s daughter
came up out of the city of David unto her house
which Solomon had built for her : then did he build
Millo. 25 And three times in a year did Solomon
offer burnt-offerings and peace-offerings upon the
altar which he built unto the Lord, and he burnt
incense upon the altar that was before the Lord.
So he finished the house. 26 And king Solomon
made a navy of ships in Ezion-geber, which is beside
Eloth, on the shore of the Red sea, in the land of
Edom. , 27 And Hiram sent in the navy his serv-
ants, shipmen that had knowledge of the sea, with
the servants of Solomon. 28 And they came to
Ophir, and fetched from thence gold, four hundred
and twenty talents, and brought it to king Solo-
IIl Orle
We have here a further account of Solomon's greatness:
I. His buildings. He raised a great levy both of men and
money because he projected a great deal of building, which
would both employ many hands, and put him to a vast ex-
pense, v. 15. And he was a wise builder, who sat down first
and counted the cost, and would not begin to build, till he found
himself able to finish. Perhaps there was some complaint of
he heaviness of the taxes, which the historian excuses from
the greatness of his undertakings; he raised it not for war, (as
9ther princes,) which would spend the blood of his subjects,
but for building, which would require only their labour and
purses. ...Perhaps David observed Solomon’s genius to lie to-
Ward building, and foresaw he would have his head and hands
full of it, when he penned that song of degrees for Solomon,
which begins, Ercept the Lord build the house, they labour in
9qin that build it, Ps. cxxvii. 1. directing him to acknowledge
God in all his ways, and, by prayer and faith in his provi-
dence, to take him along with him in all his designs of this
kind. And Solomon verily began his work at the right end,
for he built God's house first, and finished that before he be:
gan his own ; and then God blessed him, and he prospered
in all his other buildings : if we begin with God, he will go
on with us ; let the first-fruits be his, and the after-fruits will
the more comfortably be ours, Matth. vi. 33. Solomon built
a church first, and then he was enabled to build houses, and
Cities, and walls. . Those consult not their own interest, that
defer to the last what they design for pious uses.
The further order in Solomon's buildings is observable ;
God's house first for religion, then his own for his own con-
venience, then a house for his wife, to which she removed as
soon as it was ready for her, v. 24. then Millo, the Town-house,
or Guild-hall, then the wall of Jerusalem, the royal city, then
some cities of note and strength in the country, which were
decayed and unfortified, Hazor, Megiddo, &c. As he rebuilt
these at his own charge, the inhabitants would be not only
his subjects, but his tenants, which would increase the -ere.
nues of the crown for the benefit of his successors; among
the rest, he built Gezer, which Pharaoh took out of the hands
of the Canaanites, and made a present of to his daughter,
Solomon’s wife, v. 16. See how God maketh the earth to help
the woman ; Solomon was not himself a warlike prince, but
the king of Egypt, that was, took cities for him to build ; then
he built cities for convenience, for store, for his chariots, and
for his horsemen, v. 19. And, lastly, he built for pleasure in
Lebanon, for his hunting perhaps, or other diversions there ,
let piety begin. and profit proceed, and leave pleasure to the
last.
II. His workmen and servants. In doing such great works,
he must needs employ abundance of workmen. The honour
of great men is borrowed from their inferiors, who do that
which they have the credit of.
1. Solomon employed those which remained of the conquer-
ed and devoted nations, in all the slavish work, v. 20, 21.
We may suppose that they renounced their idolatry, and sub-
mitted to Solomon’s government, so that he could not, in ho-
nour, utterly destroy them, and they were so poor that he
could not levy money on them, therefore he served himself of
their labour. Herein, he observed God's law, Lev. xxv. 44.
Thy bondmen shall be of the heathen ; and fulfilled Noah's
curse upon Canaan, A servant of servants shall he be unto his
brethren, Gen. ix. 25.
2. He employed Israelites in the more creditable services,
v. 22, 23. . Of them he made no bondmen, for they were God's
freemen ; but he made them soldiers and courtiers, and gave
them officers, as he saw them qualified, among his chariots.
and horsemen, appointing some to support the service of the
inferior labourers. Thus he preserved the dignity and liberty;
of Israel, and honoured their relation to God as a kingdom of
priests.
III. His piety and devotion, " .. 25. Three times in a year
he offered burnt-offerings extraordinary, namely, at the three
yearly feasts, the passover, pentecost, and feast of tabernacles,
in honour of the divine institution ; beside what he offered at
other times, both statedly, and upon special occasions. With
his sacrifices he burnt incense, not himself, (that was king
Uzziah’s crime,) but the priest for him, at his charge, and for
his particular use. It is said, he offered on the altar which he
himself built. He took care to build it, and then, 1. He him-
self made use of it. Many will assist the devotions of others.
that neglect their own. Solomon did not think his building:
an altar would excuse him from sacrificing, but rather engage-
him the more to it. 2. He himself had the benefit and com-
fort of it. Whatever pains we take, for the support of reli-
gion, to the glory of God, and the edification of others, we
ourselves are likely to have the advantage of it. .. º
IV. His merchandise. He built a fleet of trading ships, at
Ezion-geber, v. 26. a port on the coast of the Red Sea, the
furthest stage of the Israelites, when they wandered in the
wilderness, Numb. xxxiii. 35. That wilderness, probably,
now began to be peopled by the Edomites, which it was not
then. To them this port had belonged, but, David having,
subdued the Edomites, it now pertained to the crown of Judah.
The fleet traded to Ophir in the East Indies; supposed to be.
that which is now called Ceylon. Gold was the commodity
traded for ; substantial wealth. It should seem, Solomon
had before been Hiram’s partner, or put a venture into his-
ships, which made him a rich return of 120 talents, v. 14. that
encouraged him to build a fleet of his own. The success of
others, in any employment, should quicken our industry; for
in all labour there is profit. Solomon sent his own servants.
for factors, and merchants, and super-cargoes, but hired
Tyrians for sailors, for they had knowledge of the sea, v. 27.
Thus one nation needs another ; Providence so ordering it,
that there may be mutual commerce and assistance ; for not
only as Christians, but as men, we are members one of an-
other. The fleet brought home to Solomon 420 talents of gold,
v. 28. Canaan, the holy land, the glory of all lands, had no:
gold in it: which teaches us, that that part of the wealth of
this world which is for hoarding and trading is not the best
part of it, but that which is more immediately for the present
support and comfort of life, our own and others; such wers
the productions of Canaan. Solomon got much by his mer-
chandise, but, it should seem, David got much more by his
conquests ; what was Solomon's four hundred and twenty ta-
lents, to David's hundred thousand talents of gold 71 Chron.
xxii.14; xxix. 4. Solomon got much by his merchandise.
and yet has directed us to a better trade, within reach of the
poorest, having assured us, from his own experience of
both, that the merchandise of wisdom is better than the
merchandise of silver, and the gain thereof than fine gold, Prov.
iii. 14.
879
BEFortK. CHRIST, 990.
The queen of Sheba visits Solomon.
H. KINGS, X.
Isº-
* * * *
c. CHAP. X. -
#Still Sölömon looks great, and every thing in this chapter adds to his mag-
, nificence.” We réadºnothing indeed of his charity, , of no hospitals he
built, or alms, houses; he made his kingdom so; rich, that it did not need.
, them : yet, no question, many poor were relieved from the abundance of
his table. A church he had built, never to be equalled ; schools or col.
leges he need not build º: his own palace is an academy, and his court
a rendezvous of wise and learned men, as well as the centre of all the cir-
'culating riches of that part of the world. I. What abundance of wis-
dom there was there, appears from the application the queen of Sheba.
;: Amade to him, and the great satisfaction she had in her entertainment there,
w. 1–13. and others likewise, v. 24. II. What abundance of wealth
there was there, appears here by the gold imported, with other things,
yearly, v. 14, 15. and in a triennial return, p. 22. Gold presented, v. 25.
and gold tised in targets and shields, v. 16, 17. and vessels, v. 21. A
stately throne made, b. 18–20. His chariots and horsemen, v. 26. His
&rade with #. v. 28, 29. And the great plenty of silver and cedars
…among his people, v. 27. So that, putting all together, it must be owned,
, as it is here said, v. 23. that king Solomon exceeded all the kings of
the earth for riches, and for wisdom. Peł what was he to the King
of kings f Where Christ is, by his word and Spirit, Behold, a greater ||
than Solomon is there.
1 : A ND when the queen of Sheba heard of the
ſº fame of Solomon, concerning the name of
the LoRD, she came to prove him with hard ques-
tions. 2 And she came to Jerusalem with a very
great train, with camels that bare spices, and very
much gold, and precious Stones: and when she was
come to Solomon, she communed with him of all
Ithat was in her heart. 3 And Solomon told her all
her questions: there was not any thing hid from
the king, which he told her not. 4 And when the
gueen of Sheba had seen all Solomon’s wisdom,
and the house that he had built, 5 And the meat
of his table, and the sitting of his servants, and the
attendance of his ministers, and their apparel, and
His cup-bearers, and his ascent by which he went
up unto the house of the Lo RD ; there was no more
spirit in her. 6 And she said to the king, It was a
true report that I heard in mine own land of thy
acts and of thy wisdom. 7 Howbeit I believed not
the words, until I came, and mine eyes had seen it ;
and, behold, the half was not told me: thy wisdom'
and prosperity exceedeth the fame which I heard.
$ Happy are thy men, happy are these thy servants,
which stand continually before thee, and that hear
thy wisdom. 9 Blessed be the Lord thy God, which
delighted in thee, to set thee on the throne of Israel :
$xecause the Lo RD loved, Israel for ever, therefore
made he thee king, to do judgment and justice. 10
And she gave the king an hundred and twenty
talents of gold, and of spices very great store, and
precious stones: there came no more such abund-
ance of spices, as these which the queen of Sheba
gave to king Solomon. 11 And the navy also of
Hiram, that brought gold from Ophir, brought in
from Ophir great plenty of almug-trees, and pre-
cious stones... 12 And the king made of the almug-
trees pillars for the house of the Lord; and for the
king’s house, harps also and psalteries for singers:
there came no such almug-trees, nor were seen unto
this day. ... 13 And king Solomon gave unto the
dueen of Sheba all her desire, whatsoever she asked,
besides that, which Solomon gave her of his royal
bounty: so she turned, and went to her own country,
she and her servants. -
...We have here an account of the visit which the queen of
"Sheba made to Solomon, no doubt, when he was in the height,
of his piety and prosperity. Our Saviour calls her the queen
of the south, for Sheba lay south from Canaan. The common.
opinion is, that it was in Africa; and the Christians in Ethi-
opia, to this day, are confident that she came from their country,
and that Candace was her successor, who is mentioned, Acts
viii. 27. But it is more probable that she came from the south.
‘part of Arabia the Happy. It should seem, she was a queen-
‘regent, sovereign of her country. Many akingdom had been
‘prevented of its greatest blessings, if a Salique law had been
admitted into its ºlution. Observe, . . . . . . .
I. Oh what errand the queen of Sheba came; not to treat of
trade or commerce, to adjust the limits of their dominions, to
court he alliance for their mutual strength, or his assistance
against sºme common enemy, which are the common occasions
of the congress of crowned heads, and their interviews: but
she came, l. To satisfy her curiosity; for she had heard of
his fame, expecially for wisdom, and
- d she came to prove him,
whether he was so great a man as he was reported to be, v. 1.
Solomon's treet sailed near the coast of her country, and, pro-
bably, might put in there for fresh water: perhaps it was thus
that she heard of the fame of Solomon, that he excelled in wisdom
all the children of the east, and nothing would serve her, but
she would go herself, and know the truth of it. 2. To receive
instruction from him ; she came to hear his wisdom, and there-
by to improve her own, Matt. xii. 42. that she might be the
better able to govern her own kingdom by his maxims of policy.
Those whom God has called to any public employment, par-
ticularly in the magistracy and ministry, should, by all means
possible, be still improving themselves in that knowledge which
will more and more qualify them for it, and enable them to
discharge their trust well. But, it should seem, that which
she chiefly aimed at, was, to be instructed in the things of
God; she was religiously inclined, and had heard not only of
the fame of Solomon, but concerning the name of the Lord, v. 1.
the great name of that God whom Solomon worshipped, and
from whom he received his wisdom, and with this God she
desired to be better acquainted. Therefore does our Saviour
mention her inquiries after God, by Solomon, as an aggrava-
tion of the stupidity of those who inquire not after God, by
our Lord Jesus Christ, though He, having lain in his bosom,
was much better able to instruct them.
II. With what equipage she came ; with a very great re-
tinue, agreeable to her rank, intending to try Solomon's wealth
and generosity, as well as his wisdom, what entertainment he
could, and would, give to a royal visitant, v. 2. Yet she came
not as one begging, but brought enough to bear her charges,
and abundantly to recompense Solomon for his attention to
her ; nothing mean or common, but gold, and precious stones,
and spices, because she came to trade for wisdom, which she
would purchase at any rate. -
III. What entertainment Solomon gave her ; he despised
not the weakness of her sex, blamed her not for leaving her
own business at home, to come so long a journey, and put her-
self and him to so much trouble and expense, merely to satisfy
her curiosity; but bid her welcome, and all her train, gave
her liberty to put all her questions, though some perhaps were
frivolous, some captious, and some, over-curious ; he allowed
her to commune with him of all that was in her heart, v. 2. and
gave her a satisfactory answer to all her questions, v. 3. whe-
ther natural, moral, political, or divine. Were they designed
to try him " He gave them such turns as abundantly satisfied
her of his uncommon knowledge. Were they designed for her
own instruction ? (as we suppose most of them were,) She
received abundant instruction from him, and he made things
surprisingly easy, which she apprehended insuperably diffi-
cult, and satisfied her that there was a divine sentence in the
lips of this king. But he informed her, no doubt, with parti-
cular care, concerning God, and his law and instituted work
ship. He had taken it for granted, ch. viii.42. that strangers
would hear of his great name, and would come thither to inquire
after him ; and now that so great a stranger came, we may be
sure he was not wanting to assistand encourage her inquiries,
and give her a description of the temple, and the officers and
services of it, that she might be persuaded to serve the Lord
whom she now sought. . . . . . . . . . . . . .
IV. How she was affected with what she saw and heard in
Solomon's court. Divers things are here mentioned which she
admired; the buildings and furniture of his palace ; the pro-
vision that was made every day for his table. When she saw
that, perhaps she wondered where were mouths for all that
meat; but when she saw the multitude of his attendants and
guests, she was as ready to wonder where was the meat for all
those mouths. The orderly sitting of his servants, every one
in his place, and the ready attendance of his ministers, with-
out any confusion, their rich liveries, and the propriety with
which his cupbearers waited at his table, these things she ad-
mired, as adding much to his magnificence. But, above all
-these, the first thing mentioned is his wisdom, v. 4. of the
transcendency of which she now had incontestable proofs:
and the last thing mentioned, which crowned all, is, his piety,
the ascent by twhich he went up to the house of the Lord, with
what gravity and seriousness, and an air of devotion in his
countenance, he appeared, when he went to the temple, to
worship God; with as much humility then, as majesty at other
times. Many of the ancient versions read it, The burnt-offer-
-
-
-
-
KEDRON VALLEY.
--
-
s S
is sº
sºsºs
JEZREEL-
º º
º:
º -
A/atthew Henry's Commentary.]
[PLATE XVIII.




T}EFoEE CHREST, 990. *
i. KINGS, X. Riches and greatness of Solomon.
wº-
ings which he offered in the house of the Lord; she observed
with what a generous bounty he brought his 'sacrifices, and
with what a pious fervour he attended the offering of them ;
never did she see so much goodness with so much greatness.
Everything was so surprising, that there was no more spirit in
her, but she stood amazed; she had never seen the like.
W. How she expressed herself upon this occasion.
1. She owned her expectation far outdone, though it was
highly raised by the report she heard, v. 6, 7.. She isºfar from
repenting her journey, or calling herself a fool for undertaking
1t, but acknowledges it was well worth her while to come so
far, for the sight, of that which she could not believe the report
of. Usually, things are represented to us, both by common
fame and by our own imagination, much greater than we find
them when we come to examine them ; but here the truth ex-
ceeded both fame and fancy. Those who, through grace, are
brought to experience the delights of communion with God,
will say that the one half was not told them of the pleasures
of Wisdom’s ways, and the advantages of her gates. Glori-
fied saints, much more, will say that it was a true report which
they heard of the happiness of heaven, but that the thousandth
part was not told them, 1 Cor. ii. 9.
2. She pronounced them happy that constantly attended
him, and waited on him at table, “Happy are thy men, happy
are these:thy servants, v. 8. they may improve their own wis-
dom by hearing thine.” She was tempted to envy them, and
wish herself one of them. Note, It is a great advantage to be
In good families, and to have opportunity of frequent converse
with those that are wise, and good, and communicative.
Many have this happiness, who know not how to value it.
With much more reason may we say this of Christ's servants,
fºre they that dwell in his house, they will be still prais-
17 g him. -
3. She blessed God, the Giver of Solomon’s wisdom and
wealth, and the -author of his advancement, who had made
him king, (l.) In kindness to him, that he might have the
larger opportunity of doing good with his wisdom. He .de-
lighted in thee, to set thee on the throne, of Israel, v. 9. Solo-
mon's preferment began in the prophet's calling him Jedidiah,
because the Lord loved him, 2 Sam. xii. 25. It more than
doubles our comforts, if we have reason to hope they come
from God’s delight in us. It was his pleasure concerning thee,
(so it may be read,) to set thee!on the throne ; not for thy merit's
sake, but because it so seemed good unto him. (2.) In kind-
ness to the people, because the Lord loved Israel for ever, de-
signed them a lasting bliss, long to survive him that laid the
foundations of it. “He has made thee king, not that thou
mayest live in pomp and pleasure, and do what thou wilt, but
to do judgment, and justice.” This she kindly reminded. Solo-
mon of, and, no doubt, he took it kindly. Both magistrates
and ministers must be more solicitous to do the duty of their
places, than to secure the honours and profits of them. To
this she attributes his prosperity, not to his wisdom, for bread
is not always to the wise, Eccl. ix. 11. but whaso doeth judg-
ment and justice, it shall be well, with him, Jer. xxii. 15. Thus
giving of thanks must be made for kings, for good kings, for
such kings; they are what God makes them to be.
VI. How they parted. 1. She made a noble present to .
Solomon, of gold and spices, v. 10. David had foretold con-
cerning Solomon, that to him should be given of the gold of Sheba,
Ps. lxxii. 15. The present of gold and spices which the wisé
men of the east brought to Christ, was signified by this, Matt.
ii: , 11. Thus she paid for the wisdom she had learned, and
did not think she bought it dear. Let those that are taught of
God, give him their hearts, and the present will be more ac-
ceptable than this of gold and spices. Mention is made of .
the great abundance Solomon had of his own, notwithstanding
she presented, and he accepted, this gold. What we present
to Christ he needs not, but will have us so to express Our:gra-
titude. The almug-trees are here spoken of, v. 11, 12. as
extraordinary, because, perhaps, much admired by the queen
of Sheba. 2. Solomon was not behind-hand with her. He
gave her whatsoever she asked, patterns, we may suppose, of
those things that were curious, by which she might make the
like ; or, perhaps, he gave her his precepts of wisdom and
piety in writing...beside that which he gave her of his royal
bour:ty, v. 13. Thus they who apply themselves to our Lord
Jesus, will find him not only greater than Solomon, and wiser,
but more kind; whatsoever we ask, it shall be done for us;
nay, he will, out of his divine bounty, which infinitely exceeds
royal bounty, even, Solomon's, do for us more than we are able
to ask or think. *.
14 Now the weight of gold that came to Solomon
in one year was six hundred threescore and six
Wol. I. 5 U
talents of gold, 15 Besides that he had of the mer.
chantmen, and of the traffic of the spice merchants,
and of all the kings of Arabia, and of the governors.
of the country. 16 Ahd king Solomon made two.
hundred targets of beaten gold : six hundred
shekels of gold went to one-target. 17 And he made
three hundred shields of beaten gold; three pound
of gold went to one shield : and the king put them
in the house of the forest of Lebanon. 18 Moreover,
the king made a great throne of ivory, and overlaid
it with the best gold. 19 The throne had six steps,
and the top of the throne was round behind': and
there were stays on either side on the place Gf the
seat, and two lions.stood beside the 'Stays. 20 And
twelve lions stood there on the one side and on the
other upon the six steps: there was not the 'like
made in any kingdom. 21 Andall king Solomon’s
drinking-vessels were of gold, and all the vessels of
the house of the forest of Lebanon were of pure
gold; none were of silver: it was nothing accounted
of in the days of Solomon. 22 For the king had at
sea "a navy of Tharshish with the navy of Hiram:
Once in three years came the navy of Tharshish,
bringing gold and silver, ivory, and apes, and pea-
cocks. 23 So king Solomon exceeded all the kings
of the earth for riches and for wisdom. 24 Andºalk
the earth sought to Solomon, to hear his wisdom,
which God had put in his heart. 25 And they
brought every man his present, vessels of silver, and
vessels of gold, and garments, and armour, and
spices, horses, and mules, a rate year by year. 26
And Solomon gathered together chariots and horse-
men.: and he had a thousand and four hundred
chariots, and twelve thousand horsemen, whom she
bestowed in the cities for chariots, and with the king
at Jerusalem. 27 And the king made silver to be
in Jerusalem as stones, and cedars made he to be as
the sycamore-trees that are in the vale, for abun-
dance. 28 And Solomon had horses brought out
of Egypt, and linen yarn : the king’s, merchants re-
ceived the linen yarn at a price. 29 And a chariot
came up and went out of Egypt for six hundred
shekels of silver, and an horse for an hundred and
fifty : and so for all the kings of the Hittites, and
for the kings of Syria. did they bring them out by
their means. -
We have here a furthel account of Solomon’s prosperity :
I. How he increased his wealth. ...Though he had much, he
still coveted to have more, being willing to try the utmost the
things of this world could do to make men happy. 1. Be-
side the gold that came from Ophir, ch. ix. 28. he brought so
much into his country from other places, that the whole
amounted, every year, to six hundred and sixty-six talents, v.
14. an ominous number; compare Rev. xiii. 18. and Ezra ii.
13. 2. He received a great deal, in customs, from the mer-
chants, and, in land-taxes, from the countries his father had
conquered, and made tributaries to. Israel, p. 15. He was
Hiram’s partner in a Tharshish fleet, of and for Tyre, which
imported, once in three years, not only gold, and silver, and
Ivory, substantial goods, and serviceable, but apes to play
with, and peacocks to please the eye with their feathers, v.
22. I wish this may not be an evidence that Solomon and
his people, being overcharged with prosperity, by this time
grew childish and wanton. 4. He had presents made him
every year, from the neighbouri
ng princes and greatmen, to ,
engage the continuance of this friendsh ip, not so much because.
they feared him, or were jealous of him, as because they
loved him, and admired his wisdom, had often occasion to
consult him as an oracle, and sent him these presents byway
of recompence for his advice in politics, and (whether it be-
came his grandeur or generosity or no, we will not inquire) he
sº
took all that came, even garments and spices, horses and
mules, v. 24, 25. 5. He traded to Egypt for horses, and
linen-yarn, (or, as semeread it, linen-cloth,) the staple com-
modities of that country, and had his own merchants or fac--
38;
BEFORE CHRIST, 990.
I. KINGS, XI. Solomon's strange waves and gods.
z—
tors whom he employed in this traffic, and who were account-
able to him, v. 28, 29. The custom to be paid to the king of
Egypt, for exported chariots and horses out of Egypt, was
very high, but (as Bishop Patrick understands it) Solomon,
having married his daughter, got him to compound for the
customs, so that he could bring them up cheaper than his
neighbours, which obliged them to buy them of him, which he
was wise enough, no doubt, to make his advantage of. This
puts an honour upon the trading part of a nation, and sets a
tradesman not so much below a gentleman as some place
him, that Solomon, one of the greatest men that ever was,
thought it no disparagement to him to deal in trade. In all
labour there is profit.
II. What use he made of his wealth. He did not hoard it
up in his coffers, that he might have it to look upon, and leave
behind him.
the folly of hoarding, that we cannot suppose he should him-
self be guilty of it. No ; God, that had given him riches,
and wealth, and honour, gave him also power to eat thereof,
and to take his portion, Eccl. v. 19.
1. He laid out his gold in fine things for himself, which he
might the better be allowed to do, when he had, before, laid
out so much in fine things for the house of God. (1.) He
made 200 targets, and 300 shields of beaten gold, v. 16, 17.
not for service, but for state, to be carried before him, when
he appeared in pomp ; with us, magistrates have swords and
maces carried before them, as the Romans their rods and ares,
in token of their power to correct and punish the bad, to
whom they are to be a terror. But Solomon had shields and
targets carried before him, to signify that he took more pleasure
in using his power for the defence and protection of the good,
to whom he would be a praise. Magistrates are shields of the
earth. (2.) He made a stately throne, on which he sat, to give
laws to his subjects, audience to ambassadors, and judgment
upon appeals, v. 18–20. It was made of ivory, or elephants’
teeth, which was very rich; and yet, as if he had so much gold
that he knew not what to do with it, he overlaid that with
gold, the best gold. Yet, some think, he did not cover the
ivory all over, but here and there. He rolled it, flowered it,
or inlaid it, with gold. The stays, or arms, of this stately
chair were supported by the images of lions in gold, so were
the steps and paces by which he went up to it, to be a memo-
randum to him of that courage and resolution wherewith he
ought to execute judgment, not fearing the face of man. The
righteous, in that post, is bold as a lion. (3.) He made all his
drinking vessels, and all the furniture of his table, even at
his country-seat, of pure gold, v. 21. He did not grudge him-
self what he had, but took the credit and comfort of it, such as
it was. That is good that does us good.
2. He made it circulate among his subjects, so that the king-
dom was as rich as the king ; for he had no separate interests
of his own to consult, but sought the welfare of his people.
Those princes are not governed by Solomon's maxims, who
think it policy to keep their subjects poor. Solomon was here-
in a type of Christ, who is not only rich himself, but enriches
all that are his. Solomon was instrumental to bring so much
gold into the country, and disperse it, that silver was nothing
accounted of, v. 21. There was such plenty of it in Jerusalem,
that it was as the stones; and cedars, that used to be great
rarities, as common as sycamore trees, v. 27. Such is the nature
of worldly wealth, plenty of it makes it the less valuable ;
much more should the enjoyment of spiritual riches lessen our
esteem of all earthly possessions. If gold in abundance would
make silver to seem so despicable, shall not wisdom, and grace,
and the foretastes of heaven, which are far better than gold,
make it seem much more so?
Well ; thus rich, thus great, was Solomon, and thus did he
exceed all the kings of the earth, v. 23. Now let us remember,
(1.) That this was he who, when he was setting out in the
world, did not ask for the wealth and honour of it, but asked
for a wise and wnderstanding heart. The more moderate our
desires are towards earthly things, the better qualified we are
for the enjoyment of them, and the more likely to have them.
See, in Solomon’s greatness, the performance of God’s pro-
mise, ch. iii. 13. and let it encourage us to seek first the righte-
ousness of God’s kingdom. (2.) That this was he who, hav-
ing tasted all these enjoyments, wrote a whole book, to show
the vanity of all worldly things, and the vexation of spirit that
attends them, their insufficiency to make us happy, and the
folly of setting our hearts upon them ; and to recommend to
us the practice of serious godliness, as that which is the whole
of man, and will do infinitely more toward the making of us
Basy and happy, than all the wealth and power that he was
master of ; and which, through the grace of God, is within
our reach, when º thousandth part of Solomon’s greatness
He has, in his Ecclesiastes, so much exposed
is a thousand times more than we can ever be so vain as to
promise ourselves in this world." -
CHAP. XI.
This chapter begins with as melancholy a but as awmost any we find in all
the Bible. Hitherto, we have read nothing of Solomon, but what was
great and good ; but the lustre both of his goodness, and of his greatness, is
Åere sullied and eclipsed, and his sun sets under a cloud. I. The glory of
his piety is stained by his departure from God, and his duty, in his lat-
ter days, marrying strange wives, and worshipping strange gods, v. 1-8.
II. The glory of his prosperily is stained by God's displeasure against
him, and the fruits of that displeasure. I. He sent him an angry mes-
sage, v. 9–13. 2. He stirred up enemies, who gave him disturbance,
Hadad, p. 14–22. Rezon, v. 23–25. 3. He gave away ten tribes º'
his twelve, from his posterity after him, to Jeroboam, whom therefore ſe
sought in vain to slay, v.26–40. And this is all that remains here to be
told concerning Solomon, except his death and burial, v 41–43. for
there is nothing perfect under the sun, but all is so above the sun. -
1 UT king Solomon loved many strange women,
(together with the daughter of Pharaoh,)
women of the Moabites, Ammonites, Edomites,
Zidonians, and Hittites; 2 Of the nations concern-
ing which the LoRD said unto the children of Israel,
Ye shall not go in to them, neither shall they come
in unto you : for surely they will turn away your
heart after their gods. Solomon clave unto these
in love. 3 And he had seven hundred wives,
princesses, and three hundred concubines: and his
wives turned away his heart. 4. For it came to pass,
when Solomon was old, that his wives turned away
his heart after other gods: and his heart was not
perfect with the LoRD his God, as was the heart of
David his father. 5 For Solomon went after Ash-
toreth the goddess of the Zidonians, and after Mil-
com the abomination of the Ammonites. 6 And
Solomon did evil in the sight of the LORD, and
went not fully after the LoRD, as did David
his father. 7 Then did Solomon build an high
place for Chemosh, the abomination of Moab, in
the hill that is before Jerusalem ; and for Molech,
the abomination of the children of Ammon. 8 And
likewise did he for all his strange wives which burnt
incense, and sacrificed unto their gods.
This is a sad story, and very surprising, of Solomon's de-
fection and degeneracy. -
I. Let us inquire into the occasions and particulars of it.
Shall Solomon fall, that was the beauty of Israel, and so great
a blessing of his generation ? Yes, it is too true, and the
scripture is faithful in relating it, and repeating it, and re-
ferring to it, long after, Neh. xiii. 26. There was no king like
Solomon, who was beloved of his God, yet even him did outlandish
women cause to sin: there is the summary of his apostasy ; it was
the woman that deceived him, and was first in the transgression.
1. He doted on strange women, many strange women. Here
his revolt began. (1.) He gave himself to women, which his
mother had particularly cautioned him against, Prov. xxxi. 3. .
Give not thy strength unto women, (perhaps alluding to Sam-
son, who lost his strength by giving information of it to a
woman,) for it is that which, as much as any thing, destroys
kings. His father David's fall began with the lusts of the
flesh, which he should have taken warning by. The love of
women has cast down many wounded, Prov. vii. 26. and many
(says Bishop Hall) have had their head broken by their own rib.
(2.) He took many women, so many, that at last they
amounted to 700 wives, and 300 concubines ; 1000 in all, and
not one good one among them, as he himself owns in his peni-
tential sermon, Eccl. vii. 28. for no woman of established
virtue would be one of such a set. God had, by his law, par-
ticularly forbidden the kings to multiply either horses or
wives, Deut. xvii. 16, 17. How he broke the former law, in
multiplying horses, and having them out of Egypt too, (which
was expressly prohibited in that law,) we read, ch. x. 29. and
here how he broke the latter, (which proved of more fatal
consequence,) in multiplying wives. Note, Lesser sins, made
bold with, open the door to greater. David had multiplied
wives too much, and, perhaps, that made Solomon presume it
lawful. Note, If those that are in reputation for religion, in
any thing set a bad example, they know not what a deal of
mischief they may do by it, particularly to their own chil-
dren. One bad act of a good man may be of more permicious
consequence to others, than twenty of a wicked man Proba-
bly Solomon, when he began to multiply wives, intended not
is
*3PFORE CHRIST, 983.
I. KINGS, XI. The Lord's anger against Solomon.
d
-and we may justly stand and wonder at it.
become dim 1
ed., O. heavens, at this, and be horribly afraid, as the prophet
ruptions, so as to be secure and off our guard.
to exceed his father's number; but the way of sin is down-
hill, they that are got into it, cannot easily stop themselves.
JXivine wisdom has appointed one woman for one man, did so
at first ; and they who do not think one enough, will not
think two or three enough : unbridled lust will be unbounded,
and the loosened hind will wander endlessly. But this was
not all ; (3.) They were strange women, Moabites, Ammon-
ites, &c. of the nations which God had particularly forbidden
them to intermarry with, v. 2. Some think it was in policy
that he married these foreigners, by them to get intelligence
of the state of those countries. I rather fear it was because
the daughters of Israel were too grave and modest for him,
and those foreigners pleased him with the looseness and wan-
tonness of their dress, and air, and conversation. Or, perhaps,
it was looked upon as a piece of state to have his seraglio, as
his other treasures, replenished with that which was far-
fetched ; as if that were too great an honour for the best of
his subjects, which would really have been a disgrace to the
meanest of them—to be his mistresses. And, (4.) To com-
plete the mischief, Solomon clave unto these in love, v. 2. He
not only kept them, but was extravagantly fond of them, set
his heart upon them, spent his time among them, thought
every thing well they said and did, and despised Pharaoh’s
daughter, his rightful wife, who had been dear to him, and all
{he ladies of Israel, in comparison of them. Solomon was
master of a great deal of knowledge, but to what purpose,
when he had no better government of his appetites ?
2. He was drawn by them to the worship of strange gods;
as Israel to Baal-peor, by the daughters of Moab. This was
the bad consequence of his multiplying wives. We have rea-
son to think it impaired his health, and hastened upon him
the decays of age ; it exhausted his treasure, which, though
vast indeed, would be found little enough to maintain the
pride and vanity of all these women; perhaps it occasioned
him, in his latter end, to neglect his business, by which he
lost his supplies from abroad, and was forced, for the keeping
up of his grandeur, to burthen his subjects with those taxes
which they complained of, ch. xii. 4. But none of these con-
sequences were so bad as this, His wives twrned away his heart
after other gods, v. 3, 4. -
(1.) He grew cool and indifferent in his own religion, and
remiss in the service of the God of Israel. His heart was not
perfect with the Lord his God, v. 4. nor did he follow him fully,
v. 6. like David. We cannot suppose that he quite cast off
the worship of God, much less that he restrained or hindered
it; (the temple-service went on as usual ;) but, he grew less
frequent, and less serious, in his ascent to the house of the Lord,
and his attendance on his altar; he left his first love, lost his
zeal for God, and did not persevere to the end as he had be-
gun ; therefore it is said, he was not perfect, because he was
not constant ; and he followed not God fully, because he
£urned from following him, and did not continue to the end.
Płis father David had many faults, but he never neglected the
worship of God, nor grew remiss in that, as Solomon did, his
wives using all their arts to divert him from it, and there be-
gan his apostasy. -
(2.) He tolerated and maintained his wives in their idolatry,
and made no scruple of Joining with them in it. Pharaoh’s
daughter was proselyted (as is supposed) to the Jews' reli-
gion, but when he began to grow careless in the worship of
God himself, he used no means to convert his other wives to
it; in complaisance to them, he built chapels for their gods,
v. 7, 8. maintained their priests, and occasionally did himself
attend their altars; making a jest of it, as if there were no
harm in it, but all religions were alike; which (says Bishop
Patrick) has been the disease of some great wits ; when he
humoured one thus, the rest would take it ill, if he did not,
in like manner, gratify them, so that he did it for all his
wives, v. 8. and, at last, came to that degree of impiety, that
She set up a high place for Chemosh, in the hill that is before
Jerusalem, the mount of Olives, as if to confront the temple
which he himself had built ; these high places continued here,
not utterly demolished, till Josiah did it, 2 Kings xxiii. 13.
This is the account here given of Solomon’s apostasy.
II. Let us now pause a while, and lament Solomon’s fall;
How is the gold
How is the most fine gold changed 1 Be astonish-
exclaims in a like case, Jer: ii. 12. Strange 1: That Solo-
mon, in his old age, should be insnared with fleshly-lusts;
youthful lusts; as we must never presume upon the strength
of our resolutions, so neither upon the weakness of our cor-
2. That so
wise a man as Solomon was, so famed for a quick understand-
&ng and sound judgment, should suffer himsel’ to be made
zzº-sºw-
such a fool of by these foolish women. 3. That one who had
so often and so plainly warned others of the danger of the love
of women, should himself be so wretchedly bewitched with
it ; it is easier to see a mischief, and to show it to others, than to
shun it ourselves. 4. That so good a man, so zealous for the
worship of God, who had been conversant with divine things,
and who prayed that excellent prayer at the dedication of the
temple, should do these sinful things—Is this Solomon 3 Are
all his wisdom and devotion come to this, at last 4 Never was
gallant ship so wrecked ; never was crown so profaned. -
What shall we say to this? (1.) Why God permitted it, it
is not for us to inquire; his way is in the sea, and his path in
the great waters; he knew how to bring glory to himself out
of it. God foresaw it, when he said concerning him that
should ouild the temple, If he commit iniquity, &c. 2 Sam. vii.
14. (3.) But it concerns us to inquire what good use we may
make of it. [1..] Let him that thinks he stands, take heed
lest he fall; we see how weak, we are of ourselves, without
the grace of God ; let us therefore live in a constant depend-
ence on that grace. [2.] See the danger of a prosperous con-
dition, and how hard it is to overcome the temptations of it;
Solomon, like Jeshurun, waxed fat, and then kicked ; the
food convenient, which Agur prayed for, is safer and better
than the food abundant, which Solomon was even surfeited
with. [3] See what need those have to stand upon their
guard, who have made a great profession of religion, and
showed themselves forward and zealous in devotion, because
the Devil will set upon them most violently, and if they mis-
behave, the reproach is the greater : it is the evening that
commends the day; let us therefore fear, lest, having run
well, we seem to come short.
9 And the Lord was angry with Solomon, be-
cause his heart was turned from the LORD God of
Israel, which had appeared unto him twice, 10
And had commanded him concerning this thing,
that he should not go after other gods: but he kept
not that which the LoRD commanded. 11 Where-
fore the LoRD said unto Solomon, Forasmuch as
this is done of thee, and thou hast not kept my
covenant and my statutes, which I have commanded
thee, I will surely rend the kingdom from thee, and
will give it to thy servant. 12 Notwithstanding, in
thy days I will not do it, for David thy father’s
sake : but I will rend it out of the hand of thy son.
13 Howbeit I will not rend away all the kingdom ;
but will give one tribe to thy son for David my
servant’s sake, and for Jerusalem's sake, which I
have chosen.
Here is, I. God’s anger against Solomon for his sin ; the
thing he did displeased the Lord : time was when the Lord
loved Solomon, 2 Sam. xii. 24. and delighted in him, ch. x. 9.
but now the Lord was angry with Solomon, v. 9. for there was in
his sin, 1. The most base ingratitude that could be ; he turned
from the Lord, which had appeared unto him twice, once before
he began to build the temple, ch. iii. 5. and once after he had
dedicated it, ch. ix. 2. God keeps account of the gracious
visits he makes us, whether we do or no; knows how often he
has appeared to us, and for us, and will remember it against
us, if we turn from him. God's appearing to Solomon was
such a sensible confirmation of his faith, as should have for
ever prevented his worshipping of any other god ; it was also
such a distinguishing favour, and put such an honour upon
him, as he ought never to have forgotten, especially consider-
ing what God said to him in both these appearances. 2. The
most wilful disobedience; this was the very thing concerning
which God had commanded him—that he should not go after
other gods, yet he was not kept right by such an express ad-
monition, v. 10. Those who have dominion over men are apt
to forget God’s dominion over them ; and, while they demand
obedience from their inferiors, to deny it to Him who is the
Supreme. - - -
II. The message he sent him hereupon, v. 11. The Lord said
wnto Solomon, (it is likely by a prophet,) that he must expect
to smart for his apostasy. And here, 1. The sentence is just,
that, since he had revolted from God, part of his kingdom
should revolt from his family; he had given God’s glory to
the creature, and therefore God would give his crown to his ser:
vant, “I will rend the kingdom from thee, in thy posterity, and
will give it to thy servant, who shall bear rule over much of
that for which thou hast laboured.” This was a great morti-
fication to Solomon, who pleased himself, º doubt, with the
BEFORE CHRIST, 980.
Of Hadad and Rezon.
I, KINGS, XI.
prospect of the entail of his rich kingdom upon his heirs for
ever; sin brings ruin upon families, cuts off entails, alienates
estates, and lays men's honour in the dust. 2. Yet the miti-
gations of it are very kind, for David’s sake, v. 12, 13. that is,
for the sake of the promise made to David; thus, all the favour
God shows, to man is for Christ’s sake, and for the sake of the
covenant made with him ; the kingdom shall be rent from
Solomon’s house, but, (1.) Not immediately ; Solomon shall
not live to see it done, but it shall be rent out of the hand of his
son, a son that was born to him by one of his strange wives,
for his mother was an Ammonitess, (1 Kings xiv. 31.) and
probably had been a promoter of idolatry. What comfort
can a man take in leaving children and an estate behind him,
if he do not leave a blessing behind him " Yet, if judgments
be coming, it is a favour to us if they come not in our days, as
2 Kings Xx. 19. (2.) Not wholly; one tribe, that of Judah,
the strongest and most numerous, shall remain to the house
of David, v. 13, for Jerusalem’s sake, which David built, and
for the sake of the temple there, which Solomon built, these
- shall not go into other hands; Solomon did not quickly nor
wholly turn away from God, therefore God did not quickly
nor wholly take the kingdom from him.
:Upon this message, which God graciously sent to Solomon,
to awaken his conscience, and bring him to repentance, we
have reason to hope that he humbled himself before God, con-
fessed his sin, begged pardon, and returned to his duty ; that
he then published his repentance in the book of Ecclesiastes,
where he bitterly laments his own folly and madness, ch. vii.
25, 26. and warns others to take heed of the like evil courses,
and to fear God, and keep his commandments, in consideration
of the judgment to come, which, it is likely, had made him
tremble, as it did Felix; that penitential sermon was as true
an indigation of a heart broken for sin, and turned from it, as
David’s penitential psalms, though of another nature ; God’s
grace in his people works variously ; thus, though Solomon
fell, he was not utterly cast down ; what God had said to
HDavid concerning him was fulfilled, I will chasten him with
the rod of men, but my mercy shall not depart from him, 2 Sam.
vii. 14, 15. Though God may suffer those whom he loves to
fall into sin, he will not suffer them to lie still in it.
Solo-
mon's defection, though it was much his reproach, and a
great blemish to his personal character, yet did not so far
break in upon the character of his reign, but that it was after-
ward made the pattern of a good reign, 2 Chron. xi. 17. where
they are said to do well, while they walked in the way of David
and Solomon. But, though we have all this reason to hope he
repented, and found mercy, yet the Holy Ghost did not think
fit expressly to record it, but left it doubtful, for warning to
others, not to sin upon presumption of repenting, for it is but
a peradventure whether, God will give them repentance, or, if
he do, whether he will give the evidence of it to themselves or
others; great sinners may recover themselves, and have the
benefit of their repentance, and yet be denied both the com-
fort and credit of it; the guilt may be taken away, and yet.
not the reproach.
14 And the Lord stirred up an adversary unto
Solomon, Hadad the Edomite: he was of the king’s
seed in Edom.
15 For it came to pass, when David
was in Edom, and Joab, the captain of the host,
was gone up to bury the slain, after he had smitten
every male in Edom,
I6 (For six months did Joab
i
remain there with all Israel, until he had cut off
every male in Edom,) 17 That Hadad fled, he, and
certain Edomites of his father’s servants with him,
to go into Egypt; Hadad being yet a little child.
18
And they arose out of Midian, and came to Paran:
and they took men with them out of Paran, and
they came to Egypt, unto Pharaoh king of Egypt:
which gave him an house, and appointed him
victuals, and gave him land. 19 And Hadad
found greatifavour in the sight of Pharaoh, so that
he gave him to wife the sister of his own wife, the
sister of Tahpenes the queen. 20 And the sister of
Tahpenes bare him Genubath his son, whom Tah-
penes weaned in Pharaoh’s house: and Genubath
;
i
was in Pharaoh’s household, among the sons of
Pharaoh.
21 And when Hadad heard in Egypt :
that David slept with his fathers, and that Joab, the
captain of the host, was dead, Hadad said to
Pharaoh, Let me depart, that I may go to mine
own country. 22 Then Pharaoh said unto him,
But what hast thou lacked with me, that, behold,
thou seekest to go to thine own country? And her
answered, Nothing : howbeit let me go in any wise.
23 And God stirred him up another adversary,
Rezon the son of Eliadah, which fled from his lord
Hadadezer, king of Zobah. 24 And he gathered
men unto him, and became captain over a band,
when David slew them of Zobah ; and they went to:
Damascus, and dwelt therein, and reigned in
Damascus. 25 And he was an adversary to Israek
all the days of Solomon, beside the mischief that
Hadad did ; and he abhorred Israel, and reigned
over Syria. - - -
While Solomon kept close to God, and to his duty, there
was no adversary nor evil occurrent, ch. v. 4. nothing to create
him any disturbance or uneasiness in the least, but here we
have an account of two adversaries that appeared against him,
inconsiderable, and that could not have done anything worth
taking notice of, if Solomon had not first made God his Enemy.
What hurt could Hadad or Rezon, have done to so great apiº.
powerful a king as Solomon was, if he had not, by sin, made
himself mean and weak 2 And then those little people me-
nace and insult him. If God be on our side, we need not
fear the greatest adversary; but, if he be against us, the can,
make us fear the least, and the very grasshopper shall be a
burthen.
Both these adversaries God stirred up, v. 14, 23. Though
they themselves were moved by principles of ambition or re-
venge, God made use of them to serve his design of correcting
Solomon. The principal judgment threatened was deferred,
namely, the rending of the kingdom from him ; but he him-
self was made to feel the smart of the rod, for his greater hu-
miliation. Note, Whoever are, any way, adversaries to us,
we must take notice of the hand, of God stirring them up to be
so, as he made Shimei curse David; we must look through,
the instruments of our trouble to the Author of it, and hear
the Lord’s controversy in it. -
Both these adversaries had the original of their enmity to
Solomon and Israel laid in David’s time, and in his conquests
of their respective countries, v. 15, 24. Solomon:had the be-
nefit and advantage of his father’s successes, both in the en-
largement of his dominion and the increase of his treasure,
and would never have known any thing but the benefit of
them, if he had kept close to God; but now he findsºevils to
balance the advantages, and that David had made himself
enemies, which were thorns in his sides. They that are too
free in giving provocation, ought to consider, that perhaps it
may be remembered in time to come, and returned with
interest to theirs after them ; having so few friends in this
world, it is our wisdom not to make ourselves more enemies.
than we needs must. - -
1. Hadad, an Edomite, was an adversary to Solomon ; we
are not told what he did against him, nor which waythe gave
him disturbance, only, in general, that he was an adversary to
him but we are told, (1.) What induced him to bear Solo-
mon a grudge. David had conquered Edom, 2 Sam: viii. 14.
Joab put all the males to the sword, v. 15, 16...a terrible exe-
cution he made, avenging on Edom their oldenmity to Israel,
yet perhaps with too great a severity. While Joäbiwasſbury-
ing the slain, (for he left not any alive of their own people to
bury them, and buried they must be, or they would be an an-
noyance to the country, Ezek. xxxix. 12.) Hadad, a branch of
the royal family, then a little child, was taken and preserved
by some of the king's servants, and brought to Egypt, v. 17.
They halted by the way, in Midian first, and then in Paran,
where they furnished themselves with men, not to fight for
them, or force their passage, but to attend them, that their
young master might come into Egypt with an equipage agree-
able to his quality; there he was kindly sheltered and enter-
tained by Pharaoh, as a distressed pringe, was well provided
for, and so recommended himself,' that, in processiof time, he
married the queen's sister, v. 9. and by her had a child, which
the queen herself conceived such a kindness for; that she
brought him up in Pharaoh’s house, among the king's children.
(2.) What enabled him to do Solomon a mischief. He return:
ed to his own country again, upon the death of David and
Joab, in which, it should seem, he settled, and remained quiet,
while Solomon continued wise and watchful for the public
good, but from which he had opportunity of making inroads
upon Israel, when Solomon, having sinned away his wisdom
as 'Samson did his strength, (and in the same way,) grew
884.
BEFORE CHRIST, 975.
Ahijah's message to Jeroboam,
I. KINGS, XI.
gareless of public affairs, was off his guard himself, and had
$orfeited the divine protection. What vexation, he gave to
Solomon we are not here told, but only how loth Pharaoh
was to part with him, and how earnestly he solicited his stay,
v. 22. What hast thow lacked with me? “ Nothing,” says
Hadad;. “but, however, let me go to my own country, my
native air, my native soil.” Peter Martyr has a pious reflec-
tion upon this: “That heaven is our home, and we ought to
keep up a holy affection to that, and desire towards it, even
then when the world, the place of our banishment, smiles
most upon us.” Does it ask, What have you lacked, that, you
are so willing to be gone? We may answer; “Nothing that
the world can do forus.; but, however, let us gothither, where
‘Our hope, and honour; and treasure, are.”
2. Rezon, a Syrian, was another adversary to Solomon ;
when David conquered the Syrians, he headed the remains,
lived at-large by spoil and rapine, till,Solomon grew careless,
and then he got possession of Damascus, reigned there, v. 24.
and over the country about, v. 25, and he-created troubles to
Israel, probably in conjunction with Hadad, all the days of
$olomon, namely, after his apostasy; or, he was an enemy to
Israel during all Solomon’s reign, and upon all occasions
vented his then Impotent malice against them ; but, till Solo-
mon's revolt, when his defence was departed from him, he
could not do them any mischief; it is said of him, that he ab-
horred Israel; other princes loved and admired Israel and
Solomon, and courted their friendship, but here was one that
abhorred them. The greatest and best of princes and people,
that are ever so much respected by the most, yet perhaps will
behated and abhorred by some.
26. And Jeroboam the son of Nebat, an Ephra-
ithite of Zereda, Solomon’s servant, (whose mother's
name was Zeruah, a widow woman,) even he lifted
up his hand against the king. 27 And this was the
gause that he lifted up his hand against the king :
Solomon built Millo, and repaired the breaches of
the city of David his father. 28 And the man
Jeroboam was a mighty man of valour: and Solo-
mon seeing the young man that he was industrious,
he made him ruler over all the charge of the house
of Joseph., 29 And it came to pass at that time,
When Jeroboam went out of Jerusalem, that the pro-
phet, Ahijah the Shilonite found him in the way;
and he had clad himself with a new garment: and
they two were alone in the field: 30 And Ahijah
gaught the new garment that was on him, and rent
it in twelve pieces. 31 And he said to Jeroboam,
Take thee ten pieces; for thus saith the LoRD, the
God of Israel, Behold, I will rend the kingdom out
of the hand of Solomon, and will give ten tribes to
thee: 32 But he shall have one tribe for my ser-
Vant David’s sake, and for Jerusalem's sake, the
city which I have chosen out of all the tribes of
Israel : 33 Because that they have forsaken, me,
and have worshipped Ashtoreth the goddess, of the
Zidonians, Chemosh the god of the Moabites, and
Milcom the god of the children of Ammon;' and
have not walked in my ways, to do that which is
right in mine eyes, and to keep my statutes and my
judgments, as did David his father. 34. Howbeiti
Will not take the whole kingdom out of his hand:
but I will make him prince all the days of his life,
for David my servant’s sake, whom I chose, because
he kept my commandments and my statutes; 35
But I will take the kingdom out of his son's hand,
and will give it unto thee, even ten tribes. 36 And
unto his son will I give one tribe, that David my
Servant may have a light alway before me in Jeru-
salem, the city which I have chosen me to put my
&lamethere. 37 And I will take thee, and thou
shalt reign according to all that thy soul, desireth,
and shait be king over Israel. 38. And it.shall be,
if thou wilt hearken unto all that...I command thee,
and wilt walk in my ways, and, do that is right in
any sight, to keep my statutes, and my command-
—-sº
ments, as David my servant did: that I will be with
thee, and build thee a sure house, as I built for
David, and will give Israel unto thee. 39 And I
will for this afflict, the seed of David, but not, for
ever. 40. Solomon sought, therefore, to kill, Jero-
boam : and Jeroboam arose; and fled into Egypt,
unto Shishak king of Egypt, and was in Egypt until
the death of Solomon.
We have, here, the first mention of that infamous name,
Jeroboam the son of Nebat, that:made Israel to sin ; he is here
brought upon the stage as an adversary to Solomon, whom
God, had expressly told, v. 11. that he would give the greatest
part of hiskingdom. to his servant, and Jeroboam was the man.
We have here an account, g •
I. Of his extraction, v. 26, he was of the tribe of Ephraim,
the next in honour to Judah ; his mother was a widow, to
whom Providence had made up the loss of a husband in a son
that was active and ingenious, and (we may suppose) a great
Support and comfort to her.
II. Of his elevation. It was. Solomon’s wisdom, when he
had work to do, to employ proper persons in it; he observed
Jeroboam to be a very industrious young man, one that minded
his business, took a pleasure in it, and did it with all his
might, and therefore he gradually advanced him, till, at length,
he made him receiver-general for the two tribes of Ephraim
and Manasseh, or perhaps put him into an office equivalent to
that of lord-lieutenant of those two counties, for he was ruler
of the burthen, or tribute; that is, either of the taxes, or of the
militia, of the house of Joseph. Note, Industry is the way to
preferment; Seest, thou a man; that is diligent in his business,
that will take care and pains, and go through with it? He
shall stand before kings, and not always be on the level with
mean men. Observe a difference between David, and both
his predecessor and his successor; when Saul saw a valiant
man, he took him to himself, 1 Sam. xiv. 52. when Solomon saw
an industrious man, he preferred him ; but David’s eyes were
wpon the faithful in the land, that they might dwell with him:
if he saw a godly man, he preferred him, for he was a man
after God’s own heart whose countenance beholds the wp:right.
III. Of his designation to the government of the ten tribes,
after the death of Solomon. Some think he was himself plot-
ting against Solomon, and contriving to rise to the throne; that
he was turbulent and aspiring. The Jews say; that when he
was employed by Solomon in building Millo, he took oppor-
tunities of reflecting upon Solomon as oppressive to his people,
and suggesting that which would alienate them from his go-
vernment; it is not indeed probable that he should say much
to that purport, for Solomon would have got notice of it, and
it would have hindered his preferment; but it is plainly inti-
mated that he had it in his thoughts, for the prophet tells
him, v. 37. Thou shalt reign according to all that thy, soul de-
streth : but this was the cause, or rather, this was the story,
of his lifting up of his hand against the king ; he made him
ruler over the tribes of Joseph, and as he was going to take
possession of his government, he was told by a prophet, in
God’s name, that he should be king, which imboldened him to
aim high, and in some instances, to oppose the king, and
give him vexation.
. The prophet, by whom this message was sent, was
Ahijah, of Shiloh.; we shall read of him again, ch. xiv. 2. It
seems, Shiloh was not so perfectly forsaken and forgotten of
God, but that, in remembrance of the former days; it was
blessed with a prophet; he delivered himself to Jeroboam in
the way, his servants being, probably, ordered to retire, as in
a like case, 1 Sam. ix. 27. when Samuel delivered his mes-
sage to Saul; God’s word was not the less sacred and sure,
for being delivered to him thus obscurely, under a hedge; it
may be. º
2. The sign, by which it was represented to him, was the
rending of a garment into twelve pieces, and giving him, ten,
v. 30. It is not certain whether the garment was Jeroboam’s,
as it is commonly taken for granted, or Ahjah's, which is
more probable; he (that is, the prophet) clad himself with a
inew garment, on purpose that he might with it give him a sign.
The rending of the kingdom from Saul was signified, by the
rending of Samuel's mantle, not. Saul's; 1 Sam. xv. 27, 28.
And: it was more significant; to gives him ten pieges of that
which was not his own, before, than of that which was ; the
prophets, both true and false, used such. Signs, even in the
New Testament, as Agabus, Acts, xxi. 11...
3. The message itself, which is very particular.
(1.). He assures him that he should be king over ten of the
twelve-tribes, of Israel; v. 31. The mºof hiis, extrag-
BEFor E CHRIST, 975.
I. KINGS, XII. The people's complaint to Rehoboam.
Wºr r——w w sºn
tion and employment should be no hinderance to his advance-
yment, when the God of Israel says, (by whom kings reign,)
I will give ten tribes wmto thee.
(2.) He tells him the reason; not for his good character or
deserts, but for the chastising of Solomon's apostasy, because
he, and his family, and many of his people with him, have
forsaken me, and worshipped other gods, v. 33. It was because
they had done ill, not because he was likely to do much bet-
ter; thus Israel must know that it is not for their righteous-
*:ess, that they are made masters of Canaan, but for the wick-
edness of the Canaanites, Deut. ix. 4. Jeroboam did not
deserve so good a post, but Israel deserved so bad a prince.
In telling him that the reason why he rent the kingdom from
the house of Solomon, was because they had forsaken God,
he warns him to take heed of sinning away his prefermént in
like manner.
(3.) He limits his expectations to the ten tribes only, and
to them in reversion, after the death of Solomon ; lest he
should aim at the whole, and give immediate disturbance to
Solomon’s government. He is here told, [1..] That two
tribes (called here one tribe, because little Benjamin was, in
a manner, lost in the thousands of Judah) should remain sure
to the house of David, and he must never make any attempt
upon them ; He shall have one tribe, v. 32. and again, v. 36.
that David may have a lamp, that is, a shining name and me-
mory, Ps. cxxxii; 17. and his family, as a royal family, may
not be extinct. He must not think that David was rejected,
as Saul was ; no, God would not take his loving-kindness
from him, as he did from Saul. The house of David must be
Supported and kept in reputation, for all this, because out of
it the Messiah must arisé. Destroy it not, for that Blessing is
in it. [2.] That Solomon must keep possession during his
life, v. 34, 35. Jeroboam, therefore, must not offer to de-
throne him, but wait with patience till his day shall come to
fall. Solomon shall be prince, all the days of his life, not for
his own sake, (he had forfeited his crown to the justice of
God,) but for David my servant's sake, because he kept my com-
inandments. Children that do not tread in their parents'
steps, yet often fare the better in this world for their good
parents’ piety.
4.) He is given to understand that he will be upon his
good behaviour. The grant of the crown must run quamdiu
$6 bene gesserit—during good behaviour. If thou wilt do what
is, right in my sight, I will build thee a sure house, and not
otherwise, v. 38. intimating, that if he forsook God, even
his advancement to the throne would, in time, lay his family
in the dust ; whereas, the seed of David, though afflicted,
should not be afflicted for ever, v. 39. but should flourish
again, as it did in many of the illustrious kings of Judah, who
reigned in glory, when Jeroboam’s family was extirpated.
IV. Jeroboam’s flight into Egypt, hereupon, v. 40. Some
Way or other, Solomon came to know of all this ; probably,
from Jeroboam’s own talk of it; he could not conceal it, as
Saul did, nor keep his own counsel ; if he had, he might have
staid in his own country, and been preparing there for his fu-
£ure advancement; but letting it be known, 1. Solomon fool-
ishly sought to kill his successor. Had not he taught others,
that, whatever devices are in men's hearts, the counsel of the
Lord, that shall stand 2 And yet does he himself think to
defeat that counsel ? 2. Jeroboam prudently withdrew into
Egypt ; though God’s promise would have secured him any
where, yet he would use means for his own preservation, and
was cºntent to live in exile, and obscurity for a while, being
sure of a kingdom at last. And shall not we be so, who have
a better kingdom in reserve 7
41 And the rest of the acts of Solomon, and all
that he did, and his wisdom, are they not written in
the book of the Acts of Solomon 2 42. And the time
that Solomon reigned in Jerusalem, over all Israel,
was forty years. 43 And Solomon slept with his
fathers, and was buried in the city of David his
father ; and Rehoboam his son reigned in his stead.
We have here the conclusion of Solomon’s story, and in it,
[. Reference is had to another history then extant, but (not
being divinely inspired) since lost, the book of the acts of Solo-
"mon; v. 41. Probably, this book was written by a chronologer
or historiographer, whom he cºmployed to write his annals, out
of which the sacred writer extracted what God saw fit to
transmit to the church. 2. A summary of the years of his
reign, v. 42. He reigned in Jerusalem, (not, as his father, part
of his time in Hebron, and part in Jerusalem,) over all Israel,
(not, as his son, and his father in the beginning of his time,
over Judah onlyºv years. His reign was as long as his
O -
fathers, but not his life. Sin shortened his days. 3. His
death and burial, and successor, v. 43. (1.) He followed his
fathers to the grave ; slept with them, and was buried in Da-
vid’s burying-place, with honour, no doubt. (2.) His son
followed him in the throne. Thus the graves are filling with
the generations that go off, and houses are filling with those
that are growing up. As the grave cries, “Give, give ;” so.
land is never lost for want of an heir.
CHAP. XII. -
The glory of the kingdom of Israel was in its height and perfection, in So-
lomon it was ong in coming to it, but it soon declined, and began to
sink and wither in the very nért reign, as we find in this chapter, where
we have the kingdom divided, and thereby weakened, and made little, in
comparison with what it had been. Here is, I. Rehoboam's accessian
to the throne, and Jeroboam’s return out of Egypt, v. 1, 2. II. The
people's petition to Rehoboam for the redress of grievances, and the rough
answer he gave, by the advice of his young counsellors, to that petition,
v. 3–15. III. The revolt of the ten tribes, thereupon, and their setting
wp of Jeroboam, p. 16–20. IV. Rehoboam's attempt to reduce them.
and the prohibition God gave to that attempt, v. 21–24. W. Jeroboam's
establishment of his government upon idolatry, v. 25–33. Thus did
Judah become weak, being deserted by their brethren ; and Israel, by
deserting the house of the Lord.
l ND Rehoboam went to Shechem : for all Is-
rael were come to Shechem to make him
king. 2 And it came to pass, when Jeroboam.
the son of Nebat, who was yet in Egypt, heard of
it, (for he was fled from the presence of king Solo-
mon, and Jeroboam dwelt in Egypt,) 3 That they
sent and called him. And Jeroboam and all the
congregation of Israel came, and spake unto Reho-
boam, saying, 4 Thy father made our yoke griev-
ous: now, therefore, make thou the grievous Service
of thy father, and his heavy yoke which he put
upon us, lighter, and we will serve thee. 5 And
he said unto them, Depart yet for three days, then
come again to me. And the people departed. 6
And king Rehoboam consulted with the old men
that stood before Solomon his father while he yet
lived, and said, How do ye advise, that I may an-
swer this people? 7 And they spake unto him,
saying, If thou wilt be a servant unto this people
this day, and wilt serve them, and answer them,
and speak good words to them, then they will be thy
servants for ever. 8 But he forsook the counsel of
the old men, which they had given him, and con-
sulted with the young men that were grown up with
him, and which stood before him ; 9 And he said:
unto them, What counsel give ye, that we may an-
swer this people, who have spoken to me, saying,
Make the yoke which thy father did put upon us
lighter 10 And the young men that were grown
up with him spake unto him, saying, Thus shalt
thou speak unto this people that spake unto thee,
saying, Thy father made our yoke heavy, but make
thou it lighter unto us; thus shalt thou say unto
them, My little finger shall be thicker than my fa-
ther's loins. 1í And now, whereas my father did
lade you with a heavy yoke, I will add to your yoke:
my father hath chastised you with whips, but I
will chastise you with scorpions. 12 So Jeroboam
and all the people came to Rehoboam the third day,
as the king had appointed, saying, Come to me
again the third day. 13 And the king answered
the people roughly, and forsook the old men's
counsel that they gave him ; 14 And spake to them.
after the counsel of the young men, saying, My
father made your yoke heavy, and I will add to your
yoke : my father also chastised you with whips, but
I will chastise you with scorpions. 15. Wherefore
the king hearkened not unto the people ; for the
cause was from the Lo RD, that he might perform.
his saying, which the LoRD spake by Ahijah the
Shilonite unto Jeroboam the son of Nebat.
Solomon had 1000 wives and concubines, yet we read but
of one son he had to bear up his name, and he a fool. It is
I31. For E CHRIST, 975.
I. KINGS, XII. The people's complaint to Rehoboam.
F up
said, Hos. iv. 10. They shall commit whoredom, and shall not un-
crease. Sin is a bad way of building up a family. Reho-
boam was the son of the wisest of men, yet did not inherit his
father's wisdom, and then it stood him in little stead to in-
herit his father's throne. Neither wisdom nor grace runs in
the blood. Solomon came to the crown very young, yet he
was then a wise man : Rehoboam at forty years old, when
men will be wise, if ever they will, yet he was then foolish.
Wisdom does not go by age, nor is it the multitude of years,
or the advantage of education, that reaches it. Solomon’s
court was a mart of wisdom, and the rendezvous of learned
men, and Rehoboam the darling of the court; and yet all was
Inot sufficient to make him a wise man : The race is not to the
swift, nor the battle to the strong. No dispute is made of Re-
hoboam’s succession; upon the death of his father he was
Immediately proclaimed. But,
I. The people desired a treaty with him at Shechem, and
he condescends to meet them there. 1. Their pretence was,
•o make him king, but the design was, to unmake him. They
would give him a public inauguration, in another place than
the city of David, that he might not seem to be king of Judah
only. They have ten parts in him, and will have him among
themselves, for once, that they might recognize his title. 2.
The place was ominous; at Shechem, where Abimelech set up
himself, Judg. ix. Yet it had been famous for the conven-
tion of the states there, Josh. xxiv. 1. Rehoboam, we may
Suppose, knew of the threatening, that the kingdom should be
rent from him, and hoped, by going to Shechem, and treating
there with ten tribes, to prevent it; yet it proves the most
impolitic thing he could do, and hastens the rupture.
II. The representatives of the tribes address him, praying to
be eased of the taxes they were burthened with. The meeting
being appointed, they sent for Jeroboam out of Egypt to comé
and be their speaker; which they needed not to have done, he
knew what God had designed him for, and would have come,
though he had not been sent for, for now was his time to ex-
pegt the possession of the promised crown. In their address,
1. They complain of the last reign ; Thy father made our yoké
grievous, v. 4. They complain not of his father's idolatry, and
revolt from God; that which was the greatest grievance of
all, was none to them : so careless and indifferent were they
in the matters of religion, as if God or Moloch were all one,
so they might but live at ease, and pay no taxes. Yet the
complaint was groundless and unjust. Never did people live
more at ease than they did, or in greater plenty. Did they pay
taxes 3. It was to advance the strength and magnificence of
their kingdom. If Solomon's buildings cost them money, they
Cost them no blood, as war would do. Were many servile
hands employed about them 3 They were not the hands of
the Israelites. Were the taxes a burthen How could that
be, when Solomon imported bullion in such plenty, that sil-
Ver was, in a manner, as common as the stones? So that they
did but render to Solomon the things that were Solomon’s.
Nay, suppose there was some hardship put upon them, were
they not told before, that this would be the manner of the
king, and yet they would have one. The best government
cannot secure itself from reproach and censure, no not Solo-
mon's. Factious spirits will never want something to com-
plain of. I know nothing in Solomon’s administration that
could make the people's yoke grievous, unless, perhaps, the
Women, whom in his latter days he doted on, were connived
at in oppressing them. 8. They demanded relief from him,
and, on that condition, will continue in their allegiance to the
house of David. They asked not to be wholly free from pay-
ing taxes, but to have the burthen made lighter; that was all
their care, to save their money, whether their religion was
Supported, and the government protected, or no. All seek
their own.
III. Rehoboam consulted with those about him, concerning
the answer he should give to this address. It was prudent to
take advice, especially having so weak a head of his own;
yet, upon this occasion, it was impolitic to take time himself
to consider, for thereby he gave time to the disaffected people
to ripen things for a revolt; and his deliberating, in so plain
a case, would be improved as an indication of the little concern
he had for the people's ease. They saw what they must ex-
pect, and prepared accordingly. Now,
1. The grave experienced men of his council advised him,
by all means, to give the petitioners a kind answer, to pro-
mise them fair, and, this day, this critical day, to serve them,
that is, to tell them that he was their servant, and that he
would redress all their grievances, and make it his business
to please them, and make them easy. “Deny thyself” (say
shey) “so far as to do this, for this once, and they will be thy
*"vants for ever. When the present heat is allayed with a
soft answer, and the assembly dismissed, their cooler thoughts
will reconcile and fix them to Solomon's family still.” Note,
The way to rule, is to serve ; to do good, and stoop to do it;
to become all things to all men, and so win their hearts.
Those in power, really sit highest, and easiest, and safest,
to do so.
2. The young men of his council were hot and haughty,
and they advised him to return a severe and threatening an-
swer to the people's demands. It was an instance of Reho-
boam’s weakness, (1.) That he did not prefer aged counsel-
lors, but had a better opinion of the young men that had
grown up with him, and with whom he was familiar, v. 8.
Days should speak. It was a folly for him to think, that be-
cause they had been his agreeable companions in the sports
and pleasures of his youth, they were therefore fit to have the
management of the affairs of his kingdom. Great wits have
not always the most wisdom ; nor are those to be relied on as
our best friends, that know how to make us merry, for that
will not make us happy. It is of great consequence to young
people, that are setting out in the world, to have suitable per-
sons to associate with, accommodate themselves to, and de-
pend upon for advice. If they reckon those that feed their
pride, gratify their vanity, and further them in their pleasures,
their best friends, they are already marked for ruin. (2.)
That he did not affect moderate counsels, but was pleased
with those that put him upon harsh and rigorous methods,
and advised him to double the taxes, whether there was occa-
sion for it or no, and to tell them, in plain terms, that he would
do so, v. 10, 11. They thought the old men expressed them-
selves but dully, v. 7. They affect to be witty in their advice,
and value themselves on that. The old men did not under-
take to put words into Rehoboam’s mouth, only counselled
him to speak good words; but the young men will furnish
him with very pointed and pert similitudes ; My little finger
shall be thicker than my father's loins, &c. That is not always
the best sense, that is best worded.
IV. He answered the people according to the counsel of the
young men, v. 14, 15. He affected to be haughty and imperi-
ous, and fancied he could carry all before him with a high
hand, and therefore would rather run the risk of losing them,
than deny himself so far as to give them good words. Note,
Many ruin themselves by consulting their humour more than
their interest.
See, 1. How Rehoboam was infatuated in his counsels."
He could not have acted more foolishly and impoliticly. (1.)
He owned their reflections upon his father's government to be
true, My father made your yoke heavy ; and therein was un-
just to his father's memory, which he might easily have vin-
dicated from the imputation. (2.) He fancied himself better
able to manage them, and impose upon them, than his father
was ; not considering that he was vastly inferior to him in
capacity. Could he think to support the blemishes of his
father’s reign, who could never pretend to come near the
glories of it 7 (3.) He threatened not only to squeeze them
by taxes, but to chastise them by cruel laws, and severe ex-
ecutions of them ; which should not be as whips only, but as
scorpions, whips with rowels in them, that will fetch blood
at every lash. In short, he would use them as brute beasts,
load them, and beat them, at his pleasure ; not caring whether
they loved him or no, he would make them fear him. (4.)
He gave this provocation to a people that by long ease and
prosperity were made wealthy, and strong, and proud, and
would not be trampled upon, as a poor cowed dispirited
people may ; that were now disposed to revolt, and had one
ready to head them. Never, surely, was man so blinded by
pride, and affectation of arbitrary power, than which nothing
is more fatal. - -
2. How God’s counsels were hereby fulfilled. It was from
the Lord, v. 15. He left Rehoboam to his own folly, and hid
from his eyes the things which belonged to his peace, that the
kingdom might be rent from him. Note, God serves his own
wise and righteous purposes by the imprudences and iniquities
of men, and snares sinners in the work of their own hands.
They that lose the kingdom of heaven, throw it away, as Re-
hoboam did his, by their own wilfulness and folly.
16 So when all Israel saw that the king hearkened
not unto them, the people answered the king, say-
ing, What portion have we in David 2 neither have
we inheritance in the son of Jesse: to your tents, O
Israel: Now see to thine own house, David. So
Israel departed unto their tents. 17 But as for the
children of Israel which dwelt in the cities of Judah,
Rehoboam reigned over them. '. Then king Re-
BEFord CHRIST, 975.
Jeroboam made king of Israel.
I. KINGS, XII.
3roboam. Sent. Adoram, who was over the tribute;
and all Israel stoned him with stones, that he died :
therefore king Rehoboam made speed to get him up
to his chariot, to flee to Jerusalem. 19 So Israel
rebelled against the house of David unto this day.
20. And it came to pass, when all Israel heard that
Jeroboam was come again; that they sent and called
him unto the congregation, and made him king
Over all Israel : there was none that followed the
house of David, but the tribe of Judah, only. 21
Andi when Rehoboam was come to Jerusalem, he
‘assembled all the house of Judah, with the tribe of
Benjamin, an hundred and fourscore thousand
'chosen men, which were warriors, to fight against
the house of Israel, to bring the kingdom again to
Rehoboam the son of Solomon. 22. But the word of
'God came unto Shemaiah the man of God, saying,
23 Speak, unto Rehoboam the son of Solomon, king
of Judah, and unto all the house of Judah and Ben-
jamin, and to the remnant of the people, saying,
24. Thus, saith the LoRD, Ye shall not go up nor
fight against your brethren the children of Israel:
return every man to his house ; for this thing is from
me... They hearkened therefore to the word of the
LoßD, and returned to depart, according to the word
of the LoRD. - -
We have here the rending of the kingdom of the ten.tribes
from the house of David; to-effect which,
..I...The people were bold and resolute in their revolt. They
highly resented the provocation, that Rehoboam had given
them, were incensed at his menaces, coneluded that that go-
vernment.would, in the progress:of it, be intolerably grievous,
which, in the beginning of it, was very haughty; and there.
fore immediately came to this.resolve, one and all, What por-
tion...have we in David? v. 16. They speak, here very unbe-
comingly of David, that great benefactor of their nation, call-
ing him the son of Jesse, no greater a man than his neighbours.
How soon are good men, and their good services to the pub-
lic, forgotten:! The rashness of their resolution was also much
to..be blamed ; in time, and with prudent management, they
might have settled the original contract with Rehoboam, to
mutual.satisfaction. Had they inquired who gave Rehoboam
this advice, and taken a course to remove those evil counsel.
lors from about him, the rupture might have been prevented:
otherwise, their jealousy for their liberty and property well
became that free people. Israel is not a servant, is not a home-
born slave ; why should he be spoiled 2 Jer. ii. 14. They are
Willing;to be ruled, but not to be ridden; protection. draws
allegiance, but destruction cannot. No marvel, that Israel
falls away.from the house of David v. 19. if the house of David
fall away from the great ends of their advancement, which
was to be ministers of God to them for good. But thus to rebel:
against the seed of David, whom God had advanced to the
kingdom, (entailing it on his seed,) and to set up, another
king, in opposition to that family, was a great sin ; see 2.
Chronºxiii.5–8. To this God refers, Hos. viii. 4. They have
set up kings, but not by me. And it is here mentioned, to the
praise of the tribe of Judah, that they followed the house of
David, v.17, 20, and, for aught that appears, they found Re:
hºboam better than his word, nor did he rulé with the rigour
which, at first, he threatened. w
II. Rehoboam was imprudent in the further management
of this affair, and more and more infatuated. Having fool-
ishly thrown himself into a quicksand, he sunk the further in,
With plunging to get out. 1. He was very unadvised, in send'.
ing Adoram, who was over the tribute, to treat with them, v.
18. The tribute was the thing, and, for the sake of that,
Adoram was the person, they most complained of; the very
sight of him, whose name was odious among them, exaspe-
rated them, and made them outrageous. He was one whom
they could not so much as give a patient hearing to, but stomed
him to death in a popular tumuſt. Rehoboam was now as
unhappy in the choice of his ambassador, as before of his
counsellors. 2. Some think he was also unadvised, in quit-
ting his ground, and making so much haste to Jerusalem, for
thereby he deserted his friends, and gave advantage to his
*nemies, who had gone to their tents indeed, v. 16. in disgust,
but did not offer to make Jeroboam king, till Rehoboam was
gone, v. 20. sº Soon this foolish prince went from one
I
; acquiesced.
! our own. Inind.
cluding that, though they had all the advantages, even that of
right, on their side, yet they could not prosper, if they fought
up, and fall. e - e.
and gave them: victory, 2 Chron. xiii...but not now.
thenge, and built Penuel.
extreme to the other. He hectored, and talked big, when he
thought all was his own, but sunk, and looked very mean,
when he saw himselfin danger. It is common for those that
are most haughty in their prosperity, to be most abject in
adversity.
III. God...forbade his attempt to recover what he had lost
by the sword. What was done:was of God, who would not
Suffer, 1. That is should be undone again, as it would be, if
Rehoboam, got the better, and reduced the ten tribes. Nor,
2. That more should be done to the prejudice of the house
of David, as would be, if Jeroboam should get the better, and
conquer the two tribes. The thing must rest. a.s. it is, and
therefore God forbids the battle.
(1.) It was brave in Rehoboam to design: the reducing of
the revolters by force. His courage came to him, when he
was come to Jerusalem, v. 21. There he thought, liimself
among his fast friends, who generously adhered to him, and
appeared for him. Judah, and Benjamin, (who feared the
Lord and the king, and, meddled not with them that were
given, to change) presently, raised, an army of 180,000 men, for
the recovery of their king’s right, to the ten tribes, and were
resolved, to stand; by him (as we say) with their lives and
fortunes; having either not such cause,or rather not such a
disposition, to complain, as the rest had. e
(2.) It was more brave; in Rehoboam to desist, when God,
by a prophet, ordered him to lay down: his arms. He would
not lose a kingdom tamely, for then, he had been unworthy
the title: of a prince; and yet he would not contend; for it,
in opposition to God, for then he had been unworthy the title
of an Israelite. To proceedin, this war, would be not only to
| fight against; their brethren, v.24, whom, they ought to love,
but to fight against their God, whom they ought to submit to ;
This thing is from me. These two considerations should recon-
cile us to our losses and troubles, that God is the Author of
them, and our brethren are the instruments of them; let us
not therefore meditate revenge. Rehoboam, and his people,
hearkened, to the word of the Lord, disbanded the army, and
Though, in human probability, they had a fair
prospect of success; for their army was numerous, and reso-
lute, Jeroboam’s party weak, and: unsettled ; though it would
turn to their reproach among their neighbours, to lose so much
of their strength, and never have one push for it, to make a
flourish, and do nothing ; yet, [1..] They regarded the com-
, mand of God, though sent by a poor prophet.
tº º When we know
God’s mind, we must submit to it, how much soever it crosses
[2.] They consulted their own interest; con-
in disobedience to God : it was better to sit still, than to rise
In the next reign, God allowed them to fight,
25 Then Jeroboam built Shechem, in mount
Ephraim, and dwelt therein ; and went out from
26 And Jeroboam, Saud
in his heart, Now shall the kingdom, return to the
house of David: 27 Ff this people go up to do sa-
crifice in the house of the LORD at Jerusalem, then,
shall the heart of this people turn again unto their
lord, even unto Rehoboam king of Judah, and they
shall kill me, and go again to Rehoboam, king of
Judah. 28 Whereupon the king took counsel, and
made two calves of gold, and said unto them, It is
too much for you to go. up to Jerusalem : beholdthy
gods, O Israel, which brought thee up out of the
land of Egypt. 29. And he set the one in Beth-el,
and the other put he in Dan. 30 And this thing
became a sin: for the people went to worship before
the one, even unto Dan. 31 And he made an house
of high places, and made priests of the lowest of the
people, which were not of the sons of Levi. 32
And Jeroboam ordained a feast in the eighth month,
on the fifteenth day of the month, like unto the feast
that is in Judah; and he offered upon the altar,
(so did he in Beth-el,) sacrificing unto, the Galves
that he had made : and he placed in Beth-el the
priests of the high places which he had made. 33
So he offered upon the altar which he had made in
Beth-el, the fifteenth day of the eighth month. even
BEFoRE CHRIST, 975.
T. KINGS, XII. Jeroboam sets up the golden calves.
in the month which he had devised of his own.
heart; and ordained a feast unto the children of
Israel: and he offered upon the altar, and burnt
incense. -
We have here the beginning of the reign of Jeroboam. He
built Shechem first, and then Penuel—beautified and fortified
them, and, probably, had a palace in each of them for him-
self, v.25. the former in Ephraim, the latter in Gad, on the
other side Jordan. This might be proper; but he formed
another project for the establishment of his kingdom, which
was fatal to the interests of religion in it.
I. That which he designed, was, by some effectual means,
to secure those to himself who had now chosen him their king,
and to prevent their return to the house of David, v. 26, 27.
at seems, 1. He was jealous of the people, afraid that, some
time or other, they would kill him, and go again to Rehobo-
am. Many that have been advanced in one tumult, have been
hurled down in another. Jeroboam could not put any confi-
dence in the affections of his people, though now they seemed
extremely fond of him : for what is got by wrong and usurpa-
tion, cannot be enjoyed or kept with any security or satisfac-
tion. 2. He was distrustful of the promise of God; could
not take his word, that, if he would keep close to his duty,
God would build him a sure house, ch. xi. 38. but he would
contrive ways and means, and sinful ones too, for his own
safety. A practical disbelief of God’s all-sufficiency is at the
bottom of all our treacherous departures from him.
II. The way he took to do this, was, by keeping the people
from going up to Jerusalem to worship. That was the place
God had chosen to put his name there; Solomon's temple
was there, which God had, in the sight of all Israel, and in
the memory of many now living, taken solemn possession of,
in a cloud of glory. At the altar there, the priests of the Lord
attended, there all Israel were to keep the feasts, and thither
they were to bring their sacrifices.
Now, l. Jeroboam apprehended, that if the people conti-
nued to do this, they would, in time, return to the house of
David, allured by the magnificence both of the court, and of |
the temple. If they cleave to their old religion, they will go
back to their old king. We may suppose, if he had treated
with Rehoboam for the safe conduct of himself and his people
to and from Jerusalem, at the times appointed for their solemn
feasts, it would not have been denied him ; therefore he fears
not their being driven back by force, but their going back to
Rehoboam. -
2. He therefore dissuaded them from going up to Jerusa-
lem, pretending to consult their ease, “It is too much for you
to go so far to worship God, v. 28. it is a heavy yoke, and it
is time to shake it off, you have gone long enough to Jerusalem.”
$o some read it; “The temple, now that you are used to it,
Oes not appear so; glorious and sacred as it did at first :”
{Sensible glories wither, by degrees, in men's estimation:)
“you have freed yourselves from other burthens, free your.
selves from this ; why should we now be tied to one place any.
more than in Samuel’s time.”
3. He provided for the assistance of their devotion at home.
Upon consultation had with some of his politicians, he came
to this resolve, To set-up two golden calves, as tokens or signs
of the divine presence ; and persuade the people they might
as well stay at home, and offer sacrifice to those, as go to je-
rusalem to worship before the ark; and some are so charitable || ſº - tº g
vel if he undertook to do the priests' work with his own hands :
He offered upon the altar twice, it is mentioned, v. 32, 33, as
as to think they were made to represent the mercy-seat, and
the cherubims over the ark. But, more probably, he learnt
it of the Egyptians, in whose land he had sojourned for some
time, and who worshipped their god Apis under the simili.
łude:Qf a bull or calf. (1.) He would not be at the charge of
building:a: golden temple, as Solomon.had done; two golden
calves are the most that he can afford. (2.) He intended, no
'doubt, by these to represent, or rather make present, not any
false god, as Moloch or Chemosh, but the true God only, the
God of Israel, the
the first commandment, but the second. And he chose thus
to engage the people's devotion, because he knew there were
many among them so in love with images, that, for the sake.
of the calves, they would willingly quit God’s temple, where
all images were forbidden. (3.) He set up two, by degrees,
to break people off from the belief of the unity of the godhead,
which would pave the way to the polytheism of the Pagans.
He set up these two at Dan, and Beth-el, one the utmost bor-
der of his country northward, the other southward, as if they
lº guardians and protectors of the kingdom. Beth-el
ay
Rehoboam’s subjects over to him, who were inclined to image.
VoI. I. 5 x
OIle,
of devotion, but God, by the prophet, puts another construc-
tion upon it, Hos. viii. 11. Ephraim has made many altars to
Sł72. -
(2.) He made priests of the lowest.of the people ; and the
lowest of the people were good enough to be priests to his
calves, and too good. He made priests from the eactremest
parts of the people, that is, some out of every corner of the
country, whom he ordered to reside among their neighbours, to
God that brought them up out of the land
of Egypt, as he declares, v. 28. So that it was no violation of |
close to Judah : he set up one there, to tempt those of
worship, in lieu of those of his subjects, that would continue
to go to Jerusalem. He set up the other at Dan, for the con-
venience of those that lay most remote, and because Micah’s
images, had been set up there, and great veneration paid to
them for many ages, Judg. xviii. 30. Beth-el signifies: the
house of God, which gave some colour to the superstition ;
but the prophet, called it Beth-aven, the house of vanity, or
iniquity.
4. The people complied with him, herein, and were fond
enough of the novelty; they went to worship before the one,
even wrºto Dan, v. 30. to that at Dan first, because it was first
set up : or even to that at Dan, though it lay such a great way
off. They that thought it much to go to, Jerusalem, to wor-
ship God according to his institution, made no difficulty of
going twice as, far, to Dan, to worship. him according to, their
own inventions. Or, they are said to go to one of the calves
at Dan, because Abijah king of Judah, within twenty years,
recovered Beth-el, 2 Chron. xiii. 19. and, it is likely, removed
the golden calf, or forbade the use of it, and then they had
only that at Dan to go to. This became a sin; and a great
sin it was, against the express letter of the second-command-
ment. God had sometimes\dispensed with the law concerning
worshipping in one place, but never allowed.the worship of
im by images. Hereby they justified, their fathers in making
the calf at Horeb, though God had so fully shown his dis-
pleasure against them for it, and threatened to visit for it in
the day of visitation, Exod. xxxii. 24. So that it was as great
a contempt. of God’s wrath as it was of his law; and thus
they added sin to sin. Bishop Patrick, quotes a saying of the
Jews, That till Jeroboam’s time the Israelites sucked, but one
calf, but from that time they sucked two.
5. Having set up the gods, he fitted up accommodations for
them ; wherein, he varied from the divine appointment, we are
here told; which intimates that, in other things, he imitated
what was done in Judah, v. 32. as well as he could. See
how one error multiplied into many.
(1.) He made a house of high places, or of altars; one tem-
ple, at Dan, we may suppose, and another at Beth-el, v. 31.
and in each many altars, probably, complaining of it as an
inconvenience, that in the temple of Jerusalem there was but
The multiplying of altars passed with some for a piece
instruct them in his appointments, and reconcile them to
them. Thus were: they dispersed as the Levites, but were not
of the sons of Levi. But the priests of the high, places, or
altars, he ordered to reside in Beth-el, as the priests at Jeru-
salem, v. 32. to attend the public service.
, (3.) The feast of tabernacles, which God had appointed on
the fifteenth day of the seventh month, he adjourned to the
fifteenth day of the eighth month, p. 32. the month which he
devised of his own heart, to shows his powerin ecclesiastical
matters, v. 33. The passover and pentecost he observed in
their proper season, or did not observe them at all, or with
little solemnity in comparison with this. g
(4). He himself assuming a power to make priests; no mar-
also that he burnt incense. This was connived at in him,
because it was of a piece with the rest of his irregularities;
but in king Uzziah it was immediately punished with the
plague of leprosy.
He did it himself, to make him look great
apmong the people, and to get the reputation of a devout man.;
also to grace the solemnity of his new festival, with which it
is likely, at this time, he joined the feast of the dedication of
his altar. -
And thus, [1..] Jeroboam sinned himself; yet perhaps ex-
cused himself to the world, and his own conscience, with
this, that he did not do so, ill as Solomon did, who worshipped
; other gods. [2.] He made Ismael to sin, drew them off from
the worship of God, and entailed idolatry upon. their seed.
And thereby they were punished for deserting the thrones of
the house of David. •
The learned Mr. Whiston, in his chronology for the adjust-
| Ing of the annals of the two kingdoms of Judah, and Israel,
: supposes that Jeroboam changed the calculation of the year,
and made it to contain but eleven months, and that by those
years the reigns of the kings of Israel are measured, till
Jehu's revolution, and no longer; in ". interval, eloven
BEFoRE CHRIST, 974.
I. KINGS, XIII. God's threatenings to Jeroboam.
wº-
years of the aanals of Judah answer to twelve in those of
Israel.
CHAP. XIII.
In the close of the foregoing chapter, we left Jeroboam attending his altar
at Beth-el, and there we find him in the beginning of this, when he re-
ceived a testimony from God against his idolatry and º: This
was sent him by a prophet, a man of God that #. in Judah, who is
the£; subject of the story of this chapter, where we are told, I.
What passed between him and the new king. 1. The prophet threatened
Jeroboam's altar, (v. 1, 2.) and gave him a sign, (v. 3.) which immediate-
Iy came to pass, v. 5. 2. The king threatened the prophet, and was him-
self made another sign, by the withering of his hand, (v. 4.) and the re-
storing of it, upon his submission, and the prophet's intercession, v. 6.
3. The prophēt refused the kindness offered him thereupon, v. 7–10.
II. What passed between him and the old prophet. 1. The old prophet
fetched him back by a lie, and gave him entertainment, v. 11—19, 2.
Pſe, for accepting it, in disobedience to the divine command, is threat-
ened with death, v. 20–22. And, 3. e threatening is eacecuted, for
he is slain by a lion, (v. 23, 24.) and buried at Beth-el, v. 25–32. 4.
Jeroboam is hardened in his idolatry, v. 33, 34. Thy judgments, Lord,
are a great deep. , .
I ND, behold, there came a man of God out of
Judah by the word of the Lord unto Beth-
el: and Jeroboam stood by the altar to burn incense.
2 And he cried against the altar in the word of the
LORD, and said, O altar, altar ! thus saith the
LoRD, Behold, a child shall be born unto the house
of David, Josiah by name; and upon thee shall he
offer the priests of the high places that burn incense
upon thee, and men’s bones shall be burnt upon
thee. 3 And he gave a sign the same day, saying,
This is the sign which the Lord hath spoken ; Be-
hold, the altar shall be rent, and the ashes that are
upon it shall be poured out. 4 And it came to
pass, when king Jeroboam heard the saying of the
man of God, which had cried against the altar in
Beth-el, that he put forth his hand from the altar,
Saying, Lay hold on him. And his hand, which he
put forth against him, dried up, so that he could
not pull it in again to him. 5 The altar also was
rent, and the ashes poured out from the altar, ac-
cording to the sign which the man of God had given
by the word of the LoRD. 6 And the king answered
and said unto the man of God, Entreat now the face
*
of the LoRD thy God, and pray for me, that my |
hand may be restored me again. And the man of
God besought the Lord, and the king’s hand was
restored him again, and became as it was before.
7 And the king said unto the man of God, Come
home with me, and refresh thyself, and I will give
thee a reward. 8 And the man of God said unto
the king, If thou wilt give me half thine house I
will not go in with thee, neither will I eat bread
nor drink water in this place: 9 For so was it
charged me by the word of the Lord, saying, Eat
no bread, nor drink water, nor turn again by the
Same way that thou camest. 10 So he went another
way, and returned not by the way that he came to
Beth-el. * * *
Here is, I. A messenger sent to Jeroboam, to signify to him
God’s displeasure against his idolatry, v. 1. The army of
Judah, that aimed to ruin him, was countermanded, and might
not draw a sword against him, ch. xii. 24. but a prophet of
Judah is, instead thereof, sent to reclaim him from his evil
way, and is sent in time, while he is but dedicating his altar,
before his heart is hardened by the deceitfulness of his sin ;
for God delights not in the death of sinners, but would rather
they would turn, and live. How bold was the messenger, that
durst attack the king in his pride, and interrupt the solemnity
he was proud of ! They that go on God’s errand must not fear
the face of man : they know who will bear them out. How
kind was He that sent him to warn Jeroboam of the wrath of
God revealed from heaven, against his ungodliness and unright-
eousness ' - ->
II. The message delivered in God’s name, not whispered,
but cried with a loud voice, denoting both the prophet's
courage, that he was neither afraid nor ashamed to own it,
and his earnestness, that he desired to be heard and heeded
by all that were Pºent, who were not a few, on this great
occasion. It is directed, not to Jeroboam, or to the people,
but to the altar, the stones of which will sooner hear and yield,
than they who were mad upon their idols, and deaf to divine
calls. Yet, in threatening the altar, he threatens the founder
and worshippers, to whom it is as dear as their own souls, and
who might conclude, “If God’s wrath fasten upon the lifeless,
guiltless altar, how shall we escape 2'' That which is foretold
concerning the altar, (v. 2.) is that, in process of time, a
prince of the house of David, Josiah by name, should pollute
this altar by sacrificing the idolatrous priests themselves upon
it, and burning the bones of dead men. Let Jeroboam know,
and be sure, 1. That the altar he now consecrated, should be
desecrated. Idolatrous worship will not continue, but the
word of the Lord will endure for ever. 2. That the priests of
the high places he now made should themselves be made sacri-
fices to the justice of God, and the first and only sacrifices
upon this altar that would be pleasing to him. If the offering
be such as is an abomination to God, it would fºllow, of
course, that the offerers must themselves fall under his wrath,
which will abide upon them, since it is not otherwise trans-
mitted. 3. That this should be done by a branch of the house
of David. That family which he and his kingdom had de-
spised, and treacherously deserted, should recover so much
power as to demolish that altar which he thought to establish ;
so that right and truth should, at length, prevail both in civil
and sacred matters, notwithstanding the present triumphs of
those that were given to change the fear both of God and the
king. It was about 356 years ere this prediction was fulfilled,
yet it was spoken of as sure, and nigh at hand, for a thousand
years with God are but as one day. Nothing more contingent
and arbitrary than the giving of names to persons, yet Josiah is
here named above 300 years before he was born. Nothing
future is hidden from God. There are names in the book of the
divine prescience, Phil. iv. 3. names written in heaven.
III. A sign is given for the confirming of the truth of this
prediction, that the altar should be shaken to pieces by an
invisible power, and the ashes of the sacrifice scattered, v. 3.
which came to pass immediately, v. 5. This was, 1. A proof
that the prophet was sent of God, who confirmed the word with
this sign following, Mark xvi. 20. 2. A present indication of
God’s displeasure against these idolatrous sacrifices. How
could the gift be acceptable, when the altar that should sanc-
tify it was an abomination ? 3. It was a reproach to the peo-
ple, whose hearts were harder than these stones, and rent not
under the word of the Lord. 4. It was a specimen of what
should be done to it in the accomplishment of this prophecy
by Josiah; it was now rent, in token of its being then ruined.
IV. Jeroboam’s hand withered, which he stretched out to
seize or smite the man of God, v. 4. Instead of trembling at
the message, as he might well have done, he assaulted him
that brought it, in defiance of the wrath of which he was warn-
ed, and contempt of that grace which sent him the warning.
Rebuke a sinner, and he will hate thee, and do thee a mischief,
if he can ; yet God’s prophets must rather expose themselves
than betray their trust : The that employs them will protect
them, and restrain the wrath of man, as he did Jeroboam's
here, by withering his hand, so that he could neither hurt the
prophet, nor draw it in to help himself. When his hand was
stretched out to burn incense to his calves, it was not wither-
ed; but when it was stretched out against a prophet, he shall
have no use of it, till he humble himself. Of all the wicked-
ness of the wicked, there is none more provoking to God than
their malicious attempts against his prophets, of whom he has
said, Touch them not, do them no harm. As this was a punish-
ment of Jeroboam, and answering to the sin, so it was the
deliverance of the prophet. God has many ways of disabling
the enemies of his church to execute their mischievous pur-
poses. Jeroboam’s inability to pull in his hand, made him a
spectacle to all about him, that they might see and fear. If
God, in justice, harden the hearts of sinners, so that the hand
they have stretched out in sin, they cannot pull in again by
repentance, that is a spiritual judgment, represented by this,
and much more dreadful. *
V. The sudden healing of the fland that was suddenly dried
up, upon his submission, v. 6. That word of God which should
have touched his conscience, humbled him not, but this, which
touched his bone and his flesh, brings down his proud spirit. He
looks for help now, 1. Not from his calves, but from God only,
from his power, and his favour. He wounded, and no hand
but his can make whole. 2. Not by his own sacrifice or in-
cense, but by the prayer and intercession of the prophet, whom
he had just now threatened, and aimed to destroy. The time
may come, when those that hate the preaching, would be glad
of the prayers, of faithful ministers. “Pray to the Lord thy
God,” says Jeroboam ; “thou hast an interest in him, improve
BEFORE CHRIST, 974.
Wickedness of the old prophet.
I. KINGS, XIII.
*–
it for me.” But observe, He does not desire him to pray that
his sin might be pardoned, and his heart changed, only that
his hand might be restored ; thus Pharaoh would have Moses
to pray that God would take away this death only, Exod. x. 17.
not this sin. The prophet, as became a man of God, renders
good for evil, upbraids not Jeroboam with his impotent malice,
nor triumphs in his submission, but immediately addresses
himself to God for him. Those only are entitled to the bless-
ing Christ pronounced on the persecuted, that learn of him to
pray for their persecutors, Matt. v. 10, 44. When the prophet
thus honoured God, by showing himself of a forgiving spirit,
God put this further honour upon him, that, at his word, hē
recalled the judgment, and, by another miracle, healed the
Withered hand; that, by the goodness of God, Jeroboam might
be led to repentance, and if he were not broken by the judg-
ment, yet might be melted by the mercy. With both he seem-
ed affected for the present, but the impressions wore off.
VI. The prophet's refusal of Jeroboam’s kind invitation: in
Which obserye, 1. That God forbade his messenger to eat or
drinkin Beth-el, v.9. to show his detestation of their execrable
idolatry, and apostasy from God, and to teach us not to have
fellowship with the works of darkness, lest we have infection
from them, or give encouragement to them. He must not turn
back the same way, but deliver his message as it were in transi.
tit-as he passes along. He shall not seem to be sent on pur-
pose, (they were unworthy such a favour,) but as if he only
called by the way, his spirit being stirred, like Paul’s at Athens,
as he passed, and saw their devotions. God would, by this com:
mand, try his prophet, as he did Ezekiel, whether he would
not be rebellious, like that rebellious house, Ezek. ii. 8. 2. That
Jeroboam was so affected with the cure of his hand, that
though we read not of his thanksgivings to God for the mercy,
or of his sending an offering to the altar at Jerusalem, in ac-
knowledgment of it, yet he was willing to express his gratitude
to the prophet, and pay him for his prayers, v. 7. Favours to
the body will make even graceless men seem grateful to good
ministers. 3. That the prophet, though hungry and weary,
and, perhaps, poor, in obedience to the divine command, re-
fused both the entertainment, and the reward, proffered him.
He might have supposed his acceptance of it would give him
an Opportunity of discoursing further with the king, in order
to his effectual reformation, now that he was convinced ; yet
he will not think himself wiser than God, but, like a faithful,
Çareful messenger, hastens home when he has done his errand.
They have little learned the lesson of self-denial, that cannot
forbear one forbidden meal.
11. Now there dwelt an old prophet in Beth-el;
and his sons came and told him all the works that
the man of God had done that day in Beth-el: the
Words which he had spoken unto the king, them
they told also to their father. 12 And their father
Said unto them, What way went he 2 for his sons
had seen what way the man of God went which
came from Judah. 13 And he said unto his sons,
Saddle me the ass. So they saddled him the ass,
and he rode thereon. 14 And went after the man
of God, and found him sitting under an oak : and
he said unto him, Art thou the man of God that
Camest from Judah 2 And he said, I am. 15 Then
he said unto him, Come home with me, and eat
bread. 16 And he said, I may not return with thee,
nor go in with thee; neither will I eat bread nor
drink water with thee in this place: 17 For it was
Said to me by the word of the Lord, Thou shalt eat
no bread nor drink water there, nor turn again to
go by the way that thou camest. 18 He said unto
him, I am a prophet also as thou art ; and an angel
Spake unto me by the word of the Lord, saying,
Bring him back with thee into thine house, that he
may eat bread and drink water. But he lied unto
him. 19 So he went back with him, and did eat
bread in his house, and drank water. 20 And it
came to pass, as they sat at the table, that the word
of the LORD came unto the prophet that brought
him back: 21 And he cried unto the man of God
that came from Judah, saying, Thus saith the Lord,
Forasmuch as thou hast disobeyed the mouth of the
LoRD, and hast not kept the commandment which
ſ’
the LoRD thy God commanded thee, 22 Bu
camest back, and hast eaten bread and drunk water
in the place of the which the LORD did say to thee,
Eat no bread, and drink no water; thy carcase shall
not come unto the Sepulchre of thy fathers.
The man of God had honestly and bravely refused the king's
invitation, though he promised him a reward ; yet was over-
persuaded by an old prophet, to come back with him, and dine.
in Beth-el, contrary to the command given him. Here we find
how dear this dinner cost him. Observe, with wonder, -
I. The old prophet's wickedness. I cannot but call him a
false prophet and a bad man ; it being much easier to believe
that from one of such a bad character, should be extorted a
confirmation of what the man of God said, as we find, v. 32.
than that a true prophet, and a good man, should tell such a
deliberate lie as he did, and father it upon God. A good tree
could never bring forth such corrupt fruit. Perhaps he was
trained up among the sons of the prophets, in one of Samuel's
colleges not far off, whence he retained the name of a prophet,
but, growing worldly and profane, the spirit of prophecy was
departed from him. If he had been a good prophet, he would
have reproved Jeroboam’s idolatry, and not have suffered his
sons to attend his altars, as, it should seem, they did.
Now, 1. Whether he had any good design in fetching back
the man of God, is not certain. One may hope that he did it
in compassion to him, concluding he wanted refreshment, and
out of a desire to be better acquainted with him, and more
fully to understand his errand than he could from the report
of his sons; yet, his sons having told him all that passed, and
particularly that the prophet was forbidden to eat or drink
there, which he had openly told Jeroboam, it is supposed to
have been done with a bad design, to draw him into a snare,
and so to expose him ; for false prophets have ever been the
worst enemies to the true prophets, usually aiming to destroy
them, but sometimes, as here, to debauch them, and draw
them from their duty. Thus they gave the Nazarites wine to
drink, Amos ii. 12. that they might glory in their fall.
But, 2. It is certain that he took a very bad method to bring
him back. When the man of God had told him, “I may not,
and therefore I will not, return to eat bread with thee,” (his
resolutions concurring with the divine command, v. 16, 17.)
he wickedly pretended that he had an order from heaven to
fetch him back ; he imposed upon him his former character as
a prophet, I am a prophet also as thou art ; he pretended he
had a vision of an angel that sent him on this errand ; but it
was all a lie, it was a banter upon prophecy, and profane in
the highest degree. When this old prophet is spoken of,
2 Kings xxiii. 18. he is called the prophet that came out of Sa-
maria, whereas there was no such place as Samaria till long
after, ch. xvi. 24. therefore, Itake it, he is so called there, though
he was of Beth-el, because he was like those who were after-
ward the prophets of Samaria, who caused God’s people Israe.
tr err, Jer. xxiii. 13.
II. The good prophet's weakness, in suffering himself to be
thus imposed upon ; He went back with him, v. 19. He that
had resolution enough to refuse the invitation of the king, who
promised him a reward, could not resist the insinuations of
one that pretended to be a prophet; good people are more in
danger of being drawn from their duty by the plausible pre-
tences of divinity and sanctity than by external inducements;
we have therefore need to beware of false prophets, and not
believe every spirit.
III. The proceedings of divine justice ereupon ; and here
we may well wonder that the wicked prophet, who told the
lie, and did the mischief, went unpunished, while the holy
man of God, that was drawn by him into sin, was suddenly
and severely punished for it. What shall we make of this
The judgments of God are unfathomable; the deceived and the
deceiver are his, and he giveth not account of any of his matters ;
certainly there must be a judgment to come, º these things.
will be called over again, and when those that sinned most,
and suffered least, in this world, will receive according to their
works. 1. The message delivered to the man of God was
strange; his crime is recited, v. 21, 22. it was, in one word,
disobedience to an express command; judgment is given upon
it, Thy carcase shall not come to the sepulchre of thy fathers,
that is, “Thou shalt never reach thy own house, but shalt be
a carcass quickly, nor shall thy dead body be brought to the
place of thy fathers’ sepulchres, to be interred.” 2. Yet it was
more strange that the old prophet himself should be the mes-
senger; of this we can give no account, but that God would
have it so, as he spake to Balaam by his ass, and read Sauk
his doom by the devil in Samuel’s likeness; we may think
God designed hereby, (1.) To startle tººing prophet, and,
BEFORE CHRIST, 974.
The punishment of the prophet.
I. KINGS, XIII.
gmake him sensible of his sin ; the message could not but af-
fect him the more, when he himself had the delivering of it,
and had so strong an impression made upon his spirit by it,
that he cried out, as one in an agony, v. 21. He had reason
to think, if he must die for his disobedience-in a small matter,
who sinned, by surprise, of how, much sorer punishment he
should be thought worthy, who had belied an angel of God,
and cheated a man of God, by a deliberate forgery. If this:
were done to the green tree, what shall be done to the dry 7 Per-
haps, it had a good effect upon him ; those who preach God’s
wrath to others, have hard hearts, indeed, if they fear it not
themselves, (2.) To put the greater mortification upon the
prophet that was deceived, and to:show what they must ex-
pect who hearkento: the great deceiver; they that yield to him
assa tempter, will be terrified by him as a tormentor; whom
he now fawns upon, he will afterward fly upon, and whom he
draws intossin, he will do what he can to drive to despair.
23 And it came to pass, after he had eaten bread,
and after he had drunk, that he saddled for him the
ass, to wit, for the prophet whom he had, brought.
back. 24. And when he was gone, a lion met him.
by the way, and slew him; and his carcase was cast
in the way, and the ass stood by it, the lion also
stood by the carcase. 25 And, behold, men passed
by, and saw the carcase castin, the way, and the lion
Ständing by the carcase: and they came and told it
in the city where the old prophet dwelt. 26 And
when the prophet that brought him back from the
way heard thereof, he said, It is the man of God who
was disobedient unto the word of the Lo RD ; there-
fore the LoRD hath delivered him; unto the lion,
which hath-torn him, and slain him, according to the
word of the LoRD, which he spake unto him. 27
And he spake to his sons, saying, Saddle me the ass.
And: they saddled him. 28 And he:went, and found
his carcase cast,in the way, and the ass and the lion
Standing by the carcase: the lion had not eaten the
carcase, nortorn, the ass. 29 And the prophet took
up the carcase of the man of God, and laid it upon
the ass, and brought, it back: and the old prophet
came to the city, to mourn and to bury him. 30 And
he laid his carcase in his own grave; and they
mourned over him, saying, Alas, my brother! 31
And it; came to pass, after he had buried him, that
he spake: to his:sons, saying, When I am dead, then
bury me in the sepulchre wherein the man of God is
buried; lay my bones beside his bones: 32 For the
Saying, which he cried by the word of the Lord
against the altar in Beth-el, and against all the
houses of the high places, which are in the cities of
Samaria, shall surely come to pass, 33. After this
thing Jeroboam returned not from his evil' way, but
made again of the Iowest of the people priests of
the, high places: whosoever would, he consecrated
him, and he became one of the priests of the high
laces; 34. And this thing became sin unto the
ouse of Jeroboam, even to cut it off, and to destroy
it from off the face of the earth.
Heneiss, I. The death of the deceived disobedient prophet.
The old prophet that had deluded him, as if he would make
him some amends for the wrong he had done him, or help to
prevent the mischief threatened him, furnished him with an
ass; to ride:home on; but, by the way, a lion set upon him,
and killed him, v. 23, 24. He did but, turn back to refresh
himself when he was hungry, and, behold, he must die for it;
seeil Sam...,xiv. 43. But we must consider, 1... That his of:
fence was great, and it would by no means, justify him, that
he was drawn into it by a lie; he could not be so certain of
the countermand sent by another, as he was of the command
given to himself; nor had. he any ground to think that the
command would be recalled, when the reason of it remained
in-force, which was, that he might testify his detestation of
the wickedness of that place. He had great reason to suspect
the honesty of this old prophet, who did not himself bear his
£estimony, nor did: God think fit to make use of him as a wit-
*1688; against theºry of he city he lived in: however, he
| 2. He
should have taken time to beg direction from God, and not
have complied so soon. Did he think this old prophet’s house
safer to eat in than other houses at Beth -el, when God had
forbidden him to eat in any ? That was to refine upon the
command, and make himself wiser than God. Did he think
to excuse himself, that he was hungry 2 Had he never, read,
that man lives not by bread alone 7 2. That his death was for
the glory of God ; for by this it appeared, (1.) That nothing is
more provoking to him than, disobedience to an express com-
mand, though in a small matter, which makes his proceedings,
against our first parents, for eating forbidden fruit, the easier
to be accounted for. (2.) That God is displeased at the sins
of his own people, and no man shall be protected in disobe-
dience by the sanctity of his profession, the dignity of his
office, his nearriess to God, or any good services he has done
for him. Perhaps God, by this, intended, in a way of right-
eous judgment, to harden Jeroboam’s heart, since he was not
reformed by the withering of his hand; for he would be apt
to make a bad use of it, and to say that the prophet was well
jenough served for meddling with his altar, he had better have
istayed at home ; nay, he would say that Providence had
jpunished him for his insolence, and the lion had done that
which his withered hand might not do ; however, by this he
intended to warn all those whom he employs, strictly to ob-
serve their orders, at their peril.
II. The wonderful preservation of his dead body, which was
a token of God’s mercy remembered in the midst of wrath;
the lion that gently strangled him, or tore him, did not devour
his dead body, nor so much as tear the ass, v.24, 25, 28. Nay,
'what was more, he, did...not set upon the travellers that passed
jby, and saw it, nor upon the old prophet, (who had, reason
tenough to fearit,) when he came to take up the corpse:; his
commission, was, to kill the prophet; hitherto he shouldigo,
|but no farther.: thus God:showed, that, though he was angry
iwith him, his anger was turned away, and the punishment
| Went no further than death. '
III. The care which the old prophet took of his burial,
when he heard of the unusual accident, he concluded: it was
the man of God, who was disobedient to his Master, (and whose
fault was that?) therefore the Lord has delivered him to the
: lion, v.26. It had well become him to have asked why the
:lion was not sent, against him and, his house, rather than
against the good man whom he had cheated. He took up the
corpse, v. 29. If there were any truth in the vulgar: opinion, .
:Surely the corpse bled, afresh, when he touched it, for he was,
in effect; the murderer, and it was but a poor reparation for
the injury, to inter the dead body : perhaps, when he cheated
him into his ruin, he intended to laugh at him ; yet now his
conscience so far relents, that he weeps over him, and, like
Joab at Abner's funeral, is compelled to be a mourner for him
whom he had been the death of ; they said, Alas, my brother 1
v. 30. The case was indeed very lamentable, that so good a
man, a prophet so faithful, and so bold in God’s cause,
should, for one offence, die as a criminal, while an old lying .
prophet lives at ease, and an idolatrous prince in pomp and
power. Thy way, O God, is in the sea, and thy path, in the
great waters. We cannot judge of men by their sufferings,
nor of sins by their present punishments; with some, the flesh
is destroyed, that the spirit may be saved, while with others
'the flesh is pampered, that the soul may ripen for hell.
IV. The charge which the old prophet gave his sons con-
cerning his own burial, that they should be sure to bury him
in the same grave where the man of God was buried, v. 31.
“Lay my bones beside his bones, close by them, as near as may
be, so that my dust may mingle with his ;” though he was a
flying prophet, yet he desired to die the death of a true prophet;
; “Gather not my soul with the sinners of Beth-el, but with
the man of God.” The reason he gives, is because what he
cried against the altar of Beth-el, that men’s bones should be
burnt upon it, shall surely come to pass, v. 32. Thus, 1. He
ratifies the prediction, that out of the mouth of two witnesses,
(and one of them such a one as St. Paul, quotes, Tit. i. 12.
..one of themselves, even a prophet of their own;. the word might
be established, if possible, to convince and reclaim. Jeroboam.
- does honour. to the deceased prophet, as one. whose
word would not fall to the ground, though he did; ministers
die, die prematurely it may be ; but the word of the Lord en-
dures for ever, and does not die with them. 3. He consults
his own interest; it was foretold that men's bones should be
burnt upon Jeroboam’s altar; “Lay mine” (says he) “close
to his, and then they will not be disturbed ;” and it was, ag-
cordingly, their security, as we find, 2 Kings, xxiii. 18.
Sleeping and waking, living and dying, it is safe, being in good
company. No mention is made here of the inscription on the
prophet's tomb; but it is spoken of, 2 Kings:xxiii.17. where
BEFoRE CHRIST, 960.
Jeroboam sends to Ahijah.
I. KINGS, XIV.
Josiah asks, What title is that ? And is told, It is the sepwl-
chre of the man of God, that came from Judah, who proclaimed
these things which thou hast done; so that the epitaph upon
the prophet's grave preserved the remembrance of his pro-
phecy, and was a standing testimony against the idolatries of
Beth-el, which it would not have been so remarkably, if he
had died and been buried elsewhere. The cities, of Israel
are here called cities of Samaria, though that, name was not
yet known ; for, however the old prophet spake, the inspired
historian wrotein the language of his own time. -
W. The obstinacy of Jeroboam in his idolatry, v. 33. He re-
turned not from his evil way; some hand was found, that durst
repair the altar God had rent, and then Jeroboam offered sa-
crifice on it again, and the more boldly, because the prophet
who disturbed him before was in his grave, (Rev. xi. 10.) and
because the prophecy was for a great while toecome. Various
methods had been used to reclaim him, but neither threats
nor signs, neither judgments nor mercies, wrought upon him,
so strangely was he wedded to his calves; he did not reform,
no not his priesthood, but whoever would, he filled his hand,
and made him priest, though ever so illiterate or immoral, and
of what tribe soever.; and this became sin, that is, a snare first,
and then a ruin, to Jeroboam’s house, to cut it off, v. 34.
Note, The diminution, disquiet, and desolation of families,
are the fruit of sin; he promised himself that the calves
would secure the crown to his family, but it, proved they lost
it, and sunk his family. Those betray themselves, that think
by any sin to support themselves. -
‘CHAP. XIV.
The kingdom being divided into that of Judah and that of Israel, we
‘must, henceforward, in these books of Kings, expect and attend their se.
parate history, the succession of their kings, and the affairs of their king-
doms, accounted for distinctly. In this chapter we have, I. The pro-
phecy of the destruction of Jeroboam's house, v. 7–16. The sickness of
his child was the occasion of it, v. 1–6. and the death of his child the
earnest of it, v., 17, 18. together with the conclusion of his reign, v. 19,
20. II. The history of the declension and diminution of Rehoboam's
house and his kingdom, v. 21–28. and the conclusion of his reign,
v. 29–31. In both which, we may read the mischievous consequences
of sin, and the calamities it brings on kingdoms and families.
I T that time Abijah the son of Jeroboam fell
- sick: 2 And Jeroboam said to his wife,
Arise, I pray thee, and disguise thyself, that thou;
be not known to be the wife of Jeroboam ; and get
thee to Shiloh : behold, there is Ahijah the prophet,
which told me that I should be king over this peo-
ple. 3 And take with thee ten loaves, and crack-
nels, and a cruse of honey, and go to him : he shall,
tell thee what shall become of the child. 4 And,
Jeroboam’s wife did so, and arose, and went to
Shiloh; and came to the house of Ahijah. But,
Ahijah could not see, for his eyes were set by rea-
Son of his age. 5 And the LoRD said unto Ahijah,
Behold, the wife of Jeroboam cometh to ask a
thing of thee for her son, for he is sick : thus and
thus shalt thou say unto her; for it shall be, when
she cometh in, that she shall feign herself to be an-
other woman. 6 And it was so, when Ahijah heard
the sound of her feet, as she came in at the door,
that he said, Come in, thou wife of Jeroboam.; why
feignest thou thyself to be another ? For I am sent
to thee with heavy tidings. *
How Jeroboam persisted in his contempt of God and reli-
gion, we read in the close of the foregoing chapter: here we
are told how God proceeded in his controversy with him ; for
when God judges, he will overcome, and sinners shall either
bend, or break, before him.
I. His child fell sick, v. 1. It is probable that he was his
eldest son, and heir-apparent to the crown ; for, at his death,
all the kingdom went into mourning for him, v. 13. Neither
his dignity as a prince, nor his age as a young prince, nor his
interest in heaven as a pious prince, could exempt him from
sickness, dangerous sickness; let none be secure of the con-
tinuance of their health, but improve it, while it continues,
for the best purposes ; Lord, behold, he whom thou lovest, thy
favourite, he whom Israel loves, their darling, is sick. At that
time, when Jeroboam prostituted and profaned the priesthood,
ch. xiii. 33. his child sickened ; when sickness comes into our
families, we should inquire whether there be not some parti-
cular sin harboured in our houses, which the affliction is sent
to convince us of, and reclaim us, from.
go to Shiloh to inquire what would become of him.
-**—ºf
II. He sent his wife in disguise, to inquirezof, Ahijah;the
prophet, what should become of the child, iv. 2, 3. Thessickness
of his child touched him in a tenderpart; the withering of
this branch of the family would, perhaps, be assorean afflic-
tion:to him as the withering of that branch of his body, ch.
xiii. 4. such is the force of natural affection; our children are
ourselves but once removed. e º
Now, 1. Jeroboam’s greatidesire, under, this affliction, is to
know what shall become of his child, whether he will live or
die. (1.) It had been more prudent, if he had desired to
know what means they should use for the recovery of the
child, what they should give him, and what they should do
to him; but, by this instance, and that of Ahaziah, 2.Éings
i. 2. and Ben-hadad, 2 Kings viii. 8. it should seem, they
had then such a foolish notion of fatality, as took them off
from allºuse of means; for if they were:sure the patient would
live, they thought means needless; if he would die, they
thought them useless ; not considering that duty is tours,
events are God’s, and that he that ordained the end, ordained
the means. Why should a prophet be desired to show that
which a little time will show ! (2.) It had been more pious,
if he had desired to know wherefore God contended with him,
had begged the prophet's prayers, and cast away his idols
from him ; then the child might have been restored to him,
as his hand was ; but most people would rather be told their
fortune, than their faults or their duty.
2. That he might know the childés doom, he sent to Ahijah
the prophet, who lived obscure and neglected in Shiloh, blind
through age, yet still blest with the visions, of the Almighty,
which need not bodily eyes, but are rather favoured by the
want of them, the eyes of the mind’ being then most intent,
and least diverted. Jeroboam sent not to him for advice
about the setting up of his calves, or the consecrating of his
priests, but has recourse to him in his distress, when the gods
he served could give him no relief; Lord, in trouble have they
visited thee, who before slighted thee; some have by sickness
been reminded of their forgotten ministers, and praying
friends: he sends to Ahijah, because he had told him he
should be king, v. 2: . He was once the messenger of good
tidings, surely he will be so again; those that byssin disqua-
lify themselves for comfort, and yet expect their ministers,
because they are good men, should speak peace and comfort
to them, greatly wrong both themselves and their ministers.
3. He sent his wife to inquire of the prophet, because she
could best put the question without naming names, or making
any other description than this, “Sir, I have a son ill ; will
he recover, or not ?” The heart of her husband safely trusted
in her, that she would be faithful both in délivering the mes-
sage, and bringing him the answer; and it seems there were
none of all his counsellors in whom he could repose such a
confidence; otherwise, the sick child could very ill have
spared her, for mothers are the best nurses, and it had been
much fitter for her to have stayed at home to tend hiº
She
go, she must go incognito—must disguise herself, change her
dress, cover her face, and go by another name.; not only to
conceal herself from her own court, and the country through
which she past, (as if it were below her quality to go upon
such an errand, and what she had reason to be ashamed of, as
Nicodemus that came to Jesus by night, whereas it is no dis-
paragement to the greatest to attend God’s prophets,) but also
to conceal herself from the prophet himself, that he might
only answer her question concerning her son, and not enter
upon the unpleasing subject of her husband's defection ; thus
some people love to prescribe to their ministers, limit them to
| smooth things, and care not for having the whole counsel of
God declared to them, lest it prove to prophesy no good con-
cerning them, but evil. But what a strange notion had Jero-
boam of God’s prophet, that he believed he could and would
certainly tell what would become of the child, and yet either
could not, or would not, discover who was the mother ; could
he see into the thick darkness of futurity, and yet not see
through the thin veil of this disguise ? - Did he think the God
of Israel like his calves, just what he pleased? Be-not de-
ceived, God is not mocked. * *
III. God gave Ahijah notice of the approach of J eroboam’s
wife, and that she came in disguise, and full instructions what
to say to her, v. 5. which enabled him as she came in at the
door to call her by her name, to her great surprise, and so to
discover to all about him, who she was, v. 6. Come in, thow
wife of Jeroboam, why feignest thow thyself to be another? He
had no regard either, i. To her rank; she was a queen, but
what was that to him, who had a message to deliver her im-
mediately from God, before whom all the children of men
stand-upon the same level.? Nor, 2. T ºr present; it was
Brrone CHRIST, 960.
H. KINGS, XIV. The Lord's message to Jeroboam.
-a-—
usual for those who consulted prophets, to bring them tokens
of respect, which they accepted, and yet were no hirelings;
she brought him a handsome country present, v. 3. but he did
not think himself obliged by that to give her any finer lan-
guage than the nature of her message required. Nor, 3. To
her industrious concealment of herself; it is a piece of civility,
not to take notice of those who desire not to be taken notice
of ; but the prophet was no courtier, nor gave flattering titles;
plain dealing is best, and she shall know at the first word
what she has to trust to ; I am sent to thee with heavy tidings.
Note, Those who think by their disguises to hide themselves
from God, will be wretchedly confounded, when they find
themselves disappointed in the day of discovery : sinners now
appear in the garb of saints, and are taken to be such ; but
how will they blush and tremble, when they find themselves
stripped of their false colours, and are called by their own
name ! “Go out, thou treacherous false-hearted hypocrite, 1
névér knew thee, , why feignest thow thyself to be another ?”
Tidings of a portion with hypocrites will be heavy tidings;
“God will judge men according to what they are, not according
to what they seem. -
7 GO, tell Jeroboam, Thus saith the Lo RD God
of Israel, Forasmuch as I exalted thee from among
the people, and made thee prince over my people
Israel, 8 And rent the kingdom away from the
house of David, and gave it thee; and yet thou hast
not been as my servant David, who kept my com-
mandments, and who followed me with all his heart,
to do that only which was right in mine eyes; 9
But hast done evil above all that were before thee :
for thou hast gone and made thee other gods, and
Tmolten images, to provoke me to anger, and hast
east me behind thy back ; 10 Therefore, behold, I
will bring evil upon the house of Jeroboam, and
will cut off from Jeroboam him that pisseth against
the wall, and him that is shut up, and left in Israel,
and will take away the remnant of the house of Je-
roboam, as a man taketh away dung, till it be all
gone. 11 Him that dieth of Jeroboam in the city
shall the dogs eat: and him that dieth in the field
shall the fowls of the air eat: for the LoRD hath
spoken it. 12 Arise thou, therefore, get thee to
thine own house; and when thy feet enter into the
city, the child shall die. 13 And all Israel shall
Imourn for him, and bury him : for he only of Jero-
boam shall come to the grave, because in him there
is found some good thing toward the Lord God of
Israel in the house of Jeroboam. 14 Moreover, the
LORD shall raise him up a king over Israel, who
shall cut off the house of Jeroboam that day: but
“what ? even now. 15 For the Lo RD shall smite
Israel as a reed is shaken in the water, and he shall
root up Israel out of this good land which he gave to
their fathers, and shall scatter them beyond the river,
because they have made their groves, provoking the
LORD to anger. 16 And he shall give Israel up,
because of the sins of Jeroboam, who did sin, and
who made Israel to sin. 17 And Jeroboam’s wife
arose, and departed, and came to Tirzah : and when
she came to the threshold of the door, the child died.
18 And they buried him ; and all Israel mourned
For him, according to the word of the Lord, which
the spake by the hand of his servant Ahijah the pro-
phet. 19 And the rest of the acts of Jeroboam,
how he warred, and how he reigned, behold, they are
written in the book of the Chronicles of the kings of
israel. 20 Aud the days which Jeroboam reigned
were two and twenty years: and he slept with his
fathers, and Nadab his son reigned in his stead.
When those that set up idols, and keep them up, go to
Inquire of the Lord, he determines to answer them, not accord-
.ng to the pretensions of their inquiry, but according to the
imultitude of their idols, Ezek. xiv. 3. so Jeroboam is answered
here. ... He prevented her inquiry concerning the child, and
foretells the ruin à." eroboam’s house for the wickedness of
now sick, v. 12, 13.
it, no one else durst have carried such a message, a servant
would have smothered it, but his own wife cannot be suspect-
ed of ill will to him.
I. God calls himself the Lord God of Israel ; though Israe.
had forsaken God, God had not cast them off, nor given them,
a bill of divorce for their whoredoms; he is Israel’s God, and
therefore will take vengeance on him who did them the greatest
mischief he could do them, and drew them away from him.
II. He upbraids Jeroboam with the great favour he had
bestowed upon him, in making him king, exalting him from
among the people, the common people, to be prince over
God’s chosen Israel, and taking the kingdom from the house of
David, to bestow it upon him. Whether we keep an account
of God’s mercies to us or no, he does, and will set even them
in order before us, if we be ungrateful, to our greater confu-
sion ; otherwise, he gives, and upbraids not.
III. He charges him with his impiety and apostasy, and his
idolatry particularly; Thow hast done evil above all that were
before thee, v. 9. Saul, that was rejected, never worshipped
idols; Solomon did it but occasionally, in his dotage, and
never made Israel to sin ; Jeroboam’s calves, though pretend-
ed to be set up in honour of the God of Israel, that brought
them up out of Egypt, yet are here called other gods, or strange
gods, because in them he worshipped God as the heathens
worshipped their strange gods; because by them he changed
the truth of God into a lie, and represented him as altogether
different from what he is ; and because many of the ignorant
worshippers terminated their devotion in the image, and did
not at all regard the God of Israel. Though they were calves
of gold, the richness of the metal was so far from making
them acceptable to God, that they provoked him to anger,
designedly affronted him, under colour of pleasing him. In
doing this, 1. He had not set David before him. v. 8. Thow
hast not been as my servant David ; who, though he had his
faults, and some #ad ones, yet he never forsook the worship
of God, nor grew loose or cold to that ; his faithful adherence
to that gained him this honourable character, that he followed
God with all his heart, and herein he was proposed for an
example to all his successors; those did not do well, that did
not like David. 2. He had not set God before him, but, v. 9.
“Thou hast cast me behind thy back, my law, my fear ; neg-
lected me, forgotten me, and preferred thy policies before my
precepts.”
IV. He foretells the utter ruin of Jeroboam’s house, v. 10,
11. He thought, by his idolatry, to establish his government,
and, by that, he not only lost it, but brought destruction upon
his family ; the universal destruction of all the males, whether
shut up or left, married or unmarried. 1. Shameful destruc-
tion ; they shall be taken away as dung, which is loathsome,
and which men are glad to be rid of. He worshipped dung-
hill-deities, and God removed his family as a great dunghill ;
noble royal families, if wicked, are no better, in God’s ac-
count. 2. Unusual destruction; their very dead bodies should
be meat for the dogs in the street or the birds of prey in the
field, v. 11. Thus evil pursues sinners. See this fulfilled,
ch. xv. 29.
V. He foretells the immediate death of the child, that was
1. In mercy to him ; lest, if he live, he
be infected with the sin, and so involved in the ruin, of his
father's house. Observe the character given of him, In him
was found some good thing toward the Lord God of Israel, in
the house of Jeroboam. He only had an affection for the true
worship of God, and disliked the worship of the calves. Note,
(1.) Those are good, in whom are good things toward the Lord
God of Israel; good inclinations, good intentions, good
desires, toward him. (2.) Where there is but some good
thing of that kind, it will be found : God that seeks it, sees it,
be it ever so little, and is pleased with it. (3.) A little grace
goes a great way with great people. It is so rare to find
princes well affected to religion, that, when they are so,
they are worthy of double honour. (4.) Pious disposi-
tions are, in a peculiar manner, amiable and acceptabie, when
they are found in those that are young. The divine innage, in
miniature, has a peculiar beauty and lustre in it. (5.) Those
that are good in bad times and places, shine very, bright in
the eyes of God. A good child in the house of Jeroboam is a
miracle of divine grace : to be there, untainted, is like being
in the fiery furnace, unhurt, unsinged. Observe the care
taken of him : he only, of all Jeroboam’s family, shall die in
honour; shall be buried, and shall be lamented, as one that
lived desired. Note, Those that are distinguished by divine
grace, shall be distinguished by divine providence. This
hopeful child dies first of all the family, for God often takes
them soonest whom he loves best ; heaven is the fittest place for
them, this earth is not worthy of them. 2. In wrath to the
BEFoRE CHRIST, 970.
Reign and death of Rehoboam.
I. KINGS, XIV.
º
family ; it was a sign the family would be ruined, when he was
taken, by whom it might have been reformed. The righteous
are removed from the evil to come in this world, to the good
to come in a better world. It is a bad omen to a family, when
the best in it are buried out of it; when what was valuable is
icked out, the rest is for the fire. It is likewise a present
affliction to the family and kingdom, by which both ought to
have been bettered. It aggravated it to the poor mother, that
should not reach home time enough to see her son alive.
"When thy feet enter into the city, just then the child shall die.
"I his was to be a sign to her of the accomplishment of the rest
b$ the threatenings, as 1 Sam. ii. 34.
VI. He foretells the setting up of another family, to rule
over Israel, v. 14. This was fulfilled in Baasha of Issachar,
who conspired against Nadab the son of Jeroboam, in the
second year of his reign, murdered him, and all his family.
“...But what? Even now. Why do I speak of it as a thing at a
distance 3 It is at the door, it shall be done, even now.”
Sometimes God makes quick work with sinners, he did so with
the house of Jeroboam. It was not twenty-four years from
his first elevation to the final extirpation of his family.
VII. He foretells the judgments which should come upon
the people of Israel, for conforming to the worship which Je-
foboam had established. If the blind lead the blind, both the
blind leaders and the blind followers shall fall into the ditch.
It is here foretold, v. 15. 1. That they should never be easy,
nor rightly settled in their land, but continually shaken like a
reed in the water. After they left the house of David, the
government never continued long in one family, but one un-
dermined and destroyed another, which must néeds occasion
great disorders and disturbances among the people. 2. That
they should, ere long, be totally expelled out of their land,
that good land, and given up to ruin, v. 16. This was fulfilled
in the captivity of the ten tribes by the king of Assyria.
Families and kingdoms are ruined by sin, ruined by the wick-
edness of the heads of them. Jeroboam did sin, and made
Israel to sin. If great men do wickedly, they involve many
others both in the guilt and in the snaré; multitudes follow,
their permicious ways. They go to hell with a long train, and
their condemnation will be more intolerable, who must
answer, not only for their own sins, but for the sins which
others have been drawn into, and kept in, by their influ-
€In Ce.
Jeroboam’s wife has nothing to say against the word of the
}ºrd, but she goes home with a heavy heart to their house in
Tirzah, a sweet delightful place, so the name signifies, famed
for its beauty, Cant. vi. 4. But death cannot be shut out
from , it, which will stain its beauty, and imbitter all its
delights. Hither she came, and here we leave her attending
the funeral of her son, and expecting the fate of her family.
(J.). The child died, v. I7. and justly did all Israel mourn,
not only for the loss of so hopeful a prince, whom they were
not worthy of, but because his death plucked up the flood
gates, and made a breach, at which an inundation of judg-
ments broke in. -
(?:) Jeroboam himself died soon after, v. 20. It is said,
(? Chron. xiii. 20.) The Lord struck him with some soré
disease, so that he died miserably, when he had reigned
twenty-two years ; and left his crown to a son, who lost it,
and his life too, and all the lives of his family, within two
years after. For a further account of him, the reader is re-
ferred to the annals of his reign, drawn up by his own secre-
taries, or to the public records, like those in the Tower, called
here,. The book, or register of the Chronicles of the kings of
Israel, to which recourse might be had ; but, not being di.
vinely inspired, they are long since lost.
21 And Rehoboam the son of Solomon reigned in
Judah. Rehoboam was forty and one years old
when he began to reign, and he reigned seventeen
years in Jerusalem, the city which the Lord did
choose out of all the tribes of Israel, to put his name
there. And his mother's name was Naamah, an
Ammonitess. 22 And Judah did evil in the sight
of the LORD, and they provoked him to jealousy
with their sins which they had committed, above all
that their fathers had done. 23 For they also built
them high places, and images, and groves, on every
high hill, and under every green tree. 24 And
there were also Sodomites in the land; and they did
according to all the abominations of the nations
which the Lord cast out before the children of Israel.
—º
25 And it came to pass, in the fifth year of king Re-
hoboam, that Shishak king of Egypt came up
against Jerusalem : 26 And he took away the
treasures of the house of the LoRD, and the treasures
of the king’s house; he even took away all : and he
took away all the shields of gold which Solomon
had made. 27 And king Rehoboam made in their
stead brasen shields, and committed them unto the
hands of the chief of the guard, which kept the door
of the king's house. 28 And it was so, when the
king went into the house of the Lord, that the guard
bare them, and brought them back into the guard-
chamber. 29 Now the rest of the acts of Reho-
boam, and all that he did, are they not written in
the book of the Chronicles of the kings of Judah 2
30 And there was war between Rehoboam and Je-
roboam all their days. 31 And Rehoboam slept
with his fathers, and was buried with his fathers in
the city of David. And his mother’s name was
Naamah, an Ammonitess. And Abijam his son
reigned in his stead.
Judah’s story and Israel’s are intermixed in this book.
Jeroboam out-lived Rehoboam four or five years, yet his his-
tory is despatched first, that the account of Rehoboam’s reign
may be laid together ; and a sad account it is. -
I. Here is no good said of the king. All the account we
have of him here, is, 1. That he was 41 years old when he
began to reign, by which reckoning, he was born in the last
year of David, and had his education, and the forming of his
mind, in the best days of Solomon ; yet he lived not up to it.
Solomon’s defection, at last, did more to corrupt him, than his
wisdom and devotion had done to give him good principles.
2. That he reigned 17 years in Jerusalem, the eity where God
put his name, where he had opportunity enough to know his
duty, if he had had but a heart to do it. 3. That his mother was
Naamah, an Ammonitess; this is twice mentioned, v. 21, 31.
It was strange that David would marry his son Solomon to an
Ammonitess, (for it was done while he lived,) but, it is pro-
bable, Solomon was in love with her, because she was Naamah,
a beauty, so it signifies, and his father was loth to cross him,
but it proved to have a very bad influence upon posterity.
Probably, she was daughter to Shobi the Ammonite, who was
kind to David, 2 Sam. xvii. 27. and David was too willing to
requite him by matching his son into his family. None can
imagine how lasting and how fatal the consequenees may be,
of being unequally yoked with unbelievers. 4. That he had
continual war with Jeroboam, v. 30. which could not but be a
perpetual uneasiness to him. 5. That when he had reigned
but 17 years, he died, and left his throne to his son. His
father, and grandfather, and grandson, that reigned well,
reigned long, 40 years a-piece ; but sin often shortens men's
lives and comforts.
II. Here isomuch said to the disadvantage of the subjects,
both as to their character and their condition.
1. See here how wicked and profane they were. It is a
most sad account that is here given of their apostasy from
God, v. 22–24. Judah, the only professing people God had
in the world, did evil in his sight, in contempt and defiance of
him, and the tokens of his special presence with them ; they
provoked him to jealousy, as the adulterous wife provokes her
husband, by breaking the marriage covenant. Their fathers
had been bad enough, especially in the times of the judges,
but they did abominable things, above all that their fathers had
done. The magnificence of their temple, the pomp of their
priesthood, and all the secular advantages with which their
religion was attended, could not prevail to keep them close to
it; nothing less than the pouring out of the Spirit from on high
will keep God’s Israel in their allegiance to him. The account
here given of the wickedness of the Jews, agrees with that
which the apostle gives of the wickedness of the Gantile world,
Rom. i. 21, 24. so that both Jew and Gentile are all alike under
sin, Rom. iii. 9. (I.) They became vain in their imaginations
concerning God, and changed his glory into an image, for they
built them high places, images, and groves, v. 23. profaning
God’s name, É. affixing to it their images, and God’s ordi-
nances, by serving their idols with them. They foolishly
fancied that they exalted God, when they worshipped him on
high hills, and pleased him, when they worshipped him under
the pleasant shadow of green trees. (2.) They were given up
to vile affections, as those idºſafºrs, Rº:3. 26, 27. for ther?
BEFoRE CHRIST, 958.
I. KINGS, XV. The reigns of Abijam and of Asa.
were Sodomites in the land, v. 24. Men with men working that
which is unseemly, and not to be thought of, much less men-
tioned, without abhorrence and indignation. They dishonour-
ed God by one-sin, and then-God left them to dishonour them-
selves by another. They profaned the privileges of a holy
nation, therefore God gave them up to their own hearts' lusts,
to imitate the abominations of the accursed Canaanites; and
herein the Lord was righteous. And when they did like them
that were cast out, how could they expect any other than to be
cast out like them 3
2. See here how weak and poor they were ; and thus was
the consequence of the former. Sin exposes, impoverishes,
and weakens, any people. Shishak, king of Egypt, came
against them, and so far, either by force or surrender, made
himself master of Jerusalem itself, that he took away the
treasures both of the temple and of the exchequer, of the house
of the Lord and of the king's house, which David and Solomon
had amassed, v.25, 26. These, it is likely, tempted him to
make this descent; and, to save the rest, Rehoboam perhaps:
tamely surrendered them, as Ahab, ch. xx. 24. He also took
away the golden shields, that were made but in his father’s
time, v. 26. these the king of Egypt carried off as trophies of
his victory ; and, instead of them, Rehoboam made brazen.
shields, which the life-guard carried before him, when he went.
to church in state, v. 27, 28. This was an emblem of the
diminution of his glory. Sin makes the gold become dim,
changes the most fine gold, and turns it into brass. We
commend Rehoboam for going to the house of the Lord, per-
haps the oftener for the rebuke he had been under, and do not
condemn him for going in pomp. Great men should honour
God with their honour, and then they are themselves most
honoured by it.
C H.A.P. Y.Y. -
In this chapter we have an abstract of the history, Y. Of two of the kings
of Judah, Abijam, the days of whose reign were few and evil, (v. 1–8.)
and 24sa, who reigned well and long, v. 9–24. II. Of two of the kings
of Israel, Nadab the son of Jeroboam, and Baasha the destroyer of Jero-
boam’s house, v. 25–34
MTOW, in the eighteenth year of king Jeroboam
i_* the son of Nebat, reigned Abijam over Ju-,
dah. 2 Three years reigned he in Jerusalem. And
his mother’s name was Maachah, the daughter of
Abishalom. 3 And he walked in all the sins of his
father, which he had done before him : and his heart.
was not perfect with the LoRD his God, as the heart
of David his father. 4 Nevertheless, for David’s
sake, did the Lord his God give him a lamp in
Jerusalem, to set up his son after him, and to esta-
blish. Jerusalem : 5. Because David did that which
was right in the eyes of the LoRD, and turned not
aside from any thing that he commanded him all the
days of his life, save only in the matter of Uziah thei
Hittite. “6 And there was war between Rehoboam
and Jeroboam all the days of his life. 7 Now the
rest of the acts of Abijam, and all that he did, are
they not written in the books of the Chronicles of
the kings of Judah'? And there was war between .
Abijam and Jeroboam. 8 And Abijam slept with
his fathers; and they buried him in the city of
David : and Asa his son reigned in his stead. :
'We have here a short account of the short reign of Abijam
the son of Rehoboam king of Judah. He makes a better,
figure, 2 Chron.xiii. where we have an account of his war with
Jeroboam, the speech he made before the armies engaged, and
the wonderful victory he obtained by the help of God. There'
he is called Abijah, My father is the Lord, because no wicked-
ness is there laid to his charge. But here, where we are told:
of this faults, Jah, the name of God, is, in disgrace to him,
taken away from his name, and he is called Abijam, Jer. xxii.
24. Few particulars are related concerning him. *
1. He began his reign in the beginning of Jeroboam’s 18th
year; for Rehoboam reigned but 17, ch. xiv. 21. Jeroboam
indeed survived Rehoboam, but Rehoboam’s Abijah lived to
succeed him, and to be a terror to Jeroboam, while Jeroboam’s,
Abijah, whom we read of, ch. xiv. 1. died before him. 2. He
reigned scarcely 3 years, for the died before the end of Jero-
boam’s 20th year, v. 9. Being made proud and secure by his
great victory over Jenoboam, (2 : Chron. xiii. 21.) God cut,
him off, to make way for his son Asa, who would be a better
man; 3. His mother's name was Maachah, the daughter of
złbishalom, nameºs§ºlom, *David's son, as I am the rather
I
t
{
inclined to think, because two other of Rehoboam’s wives were
his near, relations, (2 Chron xi. 18.) one the daughter of Jeri-
moth, David’s son; and another the daughter, of 'Eliab, Da-
vid's brother. He took warning by his father, not to marry
strangers; yet thought it below him to marry,his subjects, ex-
cept they were of the royal family. 4. He carried on his
father’s wars with Jeroboam. As there was continual war
between Rehoboam and, Jeroboam, not set battles, (they were
forbidden, ch. xii. 24.) but frequent encounters, especially
upon the borders; one making incursions.and reprisals on the
other : so there was between Abijam and Jeroboam, v. 7. till
Jeroboam, with a great army, invaded him, and then Abijam,
not being forbidden to act in his own defence, routed him, and
weakened him, that he compelled him to be quiet the rest of
his reign, 2 Chron. xiii. 20. -
iBut, in general, we are told, (1.) That he was not like
David, had no hearty, affection for the ordinances of God,
though, to serve his purpose against Jeroboam, he pleaded
his possession of the temple and priesthood, as that which he
valued, himself upon, 2 Chron...xiii. 10–12. Many boast of
their profession of godliness, who are:strangers to the power
of it; and plead the truth of their religion, who yet are not
true to it. His heart was not perfect with the Lord his God ;
he seemed to have zeal, but he wanted sincerity; he began
well, but he fell off, and walked in all the sins of his father,
followed his bad example, though he had seen the bad con-
sequences of it. He that was, all his days, in war, ſought to
have been so wise as to make and keep his peace with God,
and not to make him his Enemy, especially having found him
so good a Friend, in his war with Jeróboam, 2 Chron. xiii. 18.
Let favour be showed the wicked, yet will he not learn righteous-
ness, Isa. xxvi. 10. (2.) That yet it was for David's sake that
: he was advanced, and continued, upon the throne; it was for
his sake, v. 4, 5, that God thus set up his son after him ; not for
his own sake, or for the sake of his father, whose steps he trod
in, but for the sake of David, whose example he would not
follow. Note, Itaggravates the sin.of a degenerate seed, that
they fare the better for the piety of their ancestors, and owe
their blessings to it, and yet will not imitate it. They stand
upon that ground, and yet despise it, and trample upon it,
and unreasonably ridicule and, oppose that which they enjoy
the benefit of. The kingdom of Judah was supported, [1..]
That David might have a lamp, pursuant to the divine ordina-
tion of a lamp for his anointed, Ps. cxxxii. 17. [2] That
Jerusalem might be established; not only that the honours
put upon it, in David’s and Solomon's time, might be pre-
-served to it, but that it might be reserved to the honours de-
signed for it in after times. The character here given of David
is very great, that he did that which was right in the eyes.of the
Lord, but the exception very remarkable, save only in the
matter of Uriah, including both his murder and the debauch-
ing of his wife. That was a bad matter ; it was a remaining
‘blot upon his name, a bar in his escutcheon, and the reproach
of it was not wiped away, though the guilt was. David was.
guilty of other faults, but they were nothing in comparison of
that ; yet even that, being repented of, though it be mentioned
for warning to others, did not prevail to throw him out of the
covenant, nor to cut off the entail of the promise upon his
seed.
9 And in the twentieth year of Jeroboam king of
Israel reigned Asa over Judah. 10 And forty and
one years reigned he in Jerusalem. And his
mother's name was Maachah, the daughter of Abi-
shalom. 11 And Asa did that which was right, in
the eyes of the Lord, as did David his father, 12.
And he took away the Sodomites out of the land,
and removed all the idols that his fathers had made.
13 And also Maachah his mother, even her he re-
| moved from being queen, because she had made an
idol in a grove : and Asa destroyed her idol, and
burnt it by the brook Kidron. 14 But the high
places were not removed; nevertheless Asa’s ‘heart
was perfect with the Lord all his days, 15 And he
brought in the things which his father had dedicated,
and the things which himself had dedicated, into the
house of the Lord, silver, and gold, and vessels.
16 And there was war between Asa, and Baasha
‘king of Israel all their days. T7 And Baasha king
of Israel went up against Judah, and built Ramah
that he might not suffer any to go out or come in to.
BEFORE CHRIST, 914.
Asa's reign in Judah.
1. KINGS, XV.
Asaking of Judah; 18. Then Asa took all the silver
and the gold that were left in the treasures of the
house of the Lord, and the treasures of the king’s'
house, and delivered them into the hand of his ser–
'vants.: , and king, Asa sent them to Bén-hadad, the
son of Tabrimon, the son, of Hezion, king of Syria,
that dwelt at . Damascus; saying, 19 "There is a
..eague between me" and thee; and between my
“ather and thy father: behold, I have sent unto, thee
a present of silver and gold ; come and (break thy
deague withi Baasha king of Israel, that he may de-
part from me. 20. So Ben-hadad hearkened unto
king Asa, and sent the captains of 'the hosts which,
be had: against the cities of Israel, and smote Ijon,
and Dán, and Abel-bethmaachah, and all Cinneroth,
with; all the land of . Naphtali. 21 And it came to
pass; when Baasha heard thereof, that he left off
building of Ramah, and dwelt in Tirzah. 22.Then
king Asa made a proclamation throughout all Judah;
(none... was, exempted;) and they took away-the-
stones of Ramah; and the timber thereof, wherewith:
Baasha had builded; and king Asa built with them'
Géba of Benjamirº; and Mizpah. 23. The rest of all
the acts of Asa, and all his might, and all that he
did, and the cities which he built, are they not writ-
ten in the book of the Chronicles of the kings of Ju-
'dah.” Nevertheless in the time of his old age he was
diseased in his feet. 24 And Asa slept with his
fathers, and was buried with his fathers in the city
of David his father: and Jehoshaphat his son reigned
in his stead.
We have here a short account of the reign of Asa ; we shall
#ind a more copious history of it, 2 Chron. xiv. xv. and xvi.
Here is, I. The length of it; He reigned fortyrone years in
Jerusalem, v. 10; In the ‘account we have of the kings of |
Judah, weſfind the number of the good kings and the bad ones
nearly equal; but then, we may observe, to our comfort, that,
the reign of the good kings was generally long, but that of the .
bad kings short, the considerations of which will make the
-state of God's church not altogether so bad, within that period,
as it appears at first sight. , Length of days is in Wisdom's
right: hand. Honour ºthy father, much more thy heavenly:
Father, that thy, days, may be long. -
II. The genéral good character of it, p. 11, And did, that.
which was right in the eyes..of the Lord. That is right indeed,
which is so in God’s-eyes. Those are approved whom he com-
'mends. He did as did David his father, kept"close to God,
and to his instituted; worship, was hearty and zealous for that,
which gave him, this honourable character, that he was like :
David, though he was not a prophet, or psalmist, as David was.
If we come up to the graces of those that are gone before us,
it will be our praise with God, though we come short of their
gifts. Asa's was like David, though he was neither, such a
corićlueror; nor such an author ; for his heart was perfect with
the Lord all his days, (v. 14.) that is, he was both cordial and
constant in his religon... What he did for God, he was sincere.
in; steady and uniform, and did it from a good principle, with:
a 'single eye to the glöry of God:
III. Théºparticular; instances iof Asa 2 piety:. His times-
were:-times of reformation: For, 1. He removed that, which ;
was evil: ; There reformation begins; and a great deal of work
of that kind his hand, found to do. For though it was but,
twenty years after the death of Solomon that he began to
reign, yet very gross corruption'had spread far, and taken deep
rooti: Intimorality, he first struck at ; he took away; the Sodom-
ites out of theiland, suppressed the brothels; for how can either
prince of people prosper, while -those cages of unclean-and:
'filthy birds, more dangerous than pest-houses, are suffered to
remain?" Then he proceeded against idolatry; he removed all.
théidèls, even thèse that his fatherhād made; v. 12. His fathèr
having £mådet them; hé was the more “concertied to remove
them; that he might cut: off the entail of the curse, and pre-
vent; the visiting, of that iniquity upon him ands his.-, Nay,
(which redounds much to his honour, and shows his heart
was perfect with God; ) when he found idolatry in the court,
he rooted it; but thence; v. 13. When it'appeared: Määcháſh
hikimother; or rather his grandmother, (but called his mother;
ºbºdause she had the education of him in his childhood,) had
OL • 5 Y. º
an idol in a grove; though she was his mother, his grand-
mother, though, it is likely, she had a particular fondness for
it, though, being, old, she could not live long to patronise it,
though she kept it for her own use only, yet he would by no
means connive at it. Reformation must begin at home. Bad
practices will never be suppressed in the country, while they
fare supported in the court. Asa, in every thing else, will
'honour and respect his mother; he loves her well, but he
'loves God better, and, like the Levite, Deut. xxxiii. 9. bravely
forgets the relation, when, it comes in competition with his
duty. If she began idolater, (1.) Her idol shall be destroyed,
publicly exposed to contempt, defaced, and burnt to-ashes,
by the brook Kidron, on which, it is probable, he strewed the
ashes, in imitation of Moses, Exodixxxii. 20. and in token of
his détestation of idolatry, and his indignation at it, wherever
he found it. Let no remains of a court-idol appear. (2.) She
shall be deposed ; he removed her from being queen, or from
the queen, that is, from conversing with his wife ; he banish-
ed her the court, and confined her to an obscure and private
life. They that have power are happy, when thus they have
hearts to use it.well. 2. He re-established that which was
good, v. 15. He brought into the house of God' the dedicated
things which he himself had vowed out of the spoils of the
Ethiopians he had conquered, and which his father had vow-
ed, but lived not to bring in, pursuant to his vow. We must
not only cease to do evil; but learn to do well ; not only cast
away the idols of our iniquity; but dedicate ourselves and our
all to God's honour and glory. When those who, in their
infancy, were by baptism devoted to God, make it their own
act and deed to join themselves to him, and vigorously employ
themselves in his service, that is, bringing in the dedicated
things which they and their fathers have dedicated ; it is
necessary justice; rendering to God the things that are his.
IV. His political conduct. He built cities himself, to en-
courage the increase of his people, v. 23. and to invite others
to him by the conveniences of habitation. And he was very
izealous to hinder Baasha from. building Ramah, because he
'designed it for the cutting off of communication between his
people and Jerusalem, and to hinder those who, in obedience
to God; would come to worship there: An enemy must by no
means be suffered to fortify a frontier town. . *
V. The faults of his reign. In both the things for which he
was praised, he was found defective ; the fairest characters
are not without some but or-other in them. 1. Didº'he take
away the idols 2 That was well ; but the high places were not
removed, v. 14, therein his reformation fell short. He removed
all images which were rivals with the true God, or false re-
presentations of him ; but the altars which were set up in
‘high places, and to which those sacrifices were brought which
should have been offered on the altar in the temple, those he
!suffered to stand, thinking ºthere was no great harm in them.
they having been used by good men; before the temple was
built, and being loth to disoblige, the people who had a kind:
ness to them, and were wedded to them both by custom and
iconvenience ; whereas in Judah and Benjamin; the only
tribes under Asa's government, which lay so near Jerusalem
and the altars there; there was less pretence for them than in
those tribes which lay more remote... They were against the
law, which obliged them to worship at one place, Deut. xii. 11.
They lessened men's esteem of the temple and the altars there,
and were an open gap for idolatry to enter in at: while the
people were so much addicted to.it. It was not well that Asa,
when his hand...was in: did not remove these ; nevertheless, his
heart was perfect with the Lord. . This affords us a comforta-
ible note, that those may be found honest and upright with:
|God, and be accepted of him; who, yet, in some instanges;
comé'short of doing the good they might and should do. The
perfection which is made the indispensable condition of the
new covenant, is not to be understood of sinlessness; (then ºwe"
were all undone,) but sincerity. , 2. Did he bring in the dedi”
|cated things? That was well ; but he afterward alienated the
| dedicated things, when he took the gold and silyer out of the
house of God; and sent them as a bribe to Ben-hadad, to hire
| him to break his league withi Baasha, and, by making an in-
road upon his country, to give him a diversion from the build”
ſing of Ramah, v. 18; 19. Here he sinned; (1.) In tempting:
| Ben-hadad, to break his league; and so to violate the public?
faith. If he did wrong in doing it; as certainly he did; Asai
did wrong in persuading him to do its; (2.) In that he could
not trust God, who had done so much for." him, to free him,
jout of this strait, without his using such indirect means to help
| himself... (3.) In taking,the gold out. of the treasury of the:
temple, which was not to be made use of, but on extraordinary,
occasions. The project succeeded; Ben-hadad made a de”
scent upon the land of Israel, which, oblº aasha to retiret
BEFoRE CHRIST, 914.
I. KINGS, XVI. Baasha kills and succeeds Nadab.
with his whole force from Ramah, v. 20, 21. which gave Asa
a fair Öpportunity to demolish his works there, and the timber
and stones served him for the building of some cities of his
own, v. 22. But, though the design prospered, we find it was
displeasing to God ; and though Asa valued himself upon the
policy of it, and promised himself that it would effectually
Secure his peace, he is told by a prophet that he had done
foolishly, and that from henceforth he should have wars see
2 Chron. xvi. 7–9. -
VI. The troubles of his reign. For the most part he pros-
pered : But, 1. Baasha king of Israel was a very troublesome
neighbour to him. He reigned twenty-four years, and all his
days had war, more or less, with Asa, v. 16. This was the
effect of the division of the kingdoms, that they were con-
tinually vexing one another, which made them both an easier
prey to the common enemy. 2. In his old age, he was him-
self afflicted with the gout ; he was diseased in his feet, which
made him less fit for business, and peevish toward those about
him.
VII. The conclusion of his reign. The acts of it were more
largely recorded in the common history (to which reference is
here had, v. 23.) than in this sacred one. He reigned long,
but finished, at last, with honour, and left his throne to a suc-
cessor no way inferior to him.
25 And Nadab the son of Jeroboam began to
reign over Israel in the second year of Asa king of
Judah, and reigned over Israel two years. 26 And
he did evil in the sight of the LoRD, and walked in
the way of his father, and in his sin wherewith he
made Israel to sin. 27 And Baasha the son of
Ahijah, of the house of Issachar, conspired against
him ; and Baasha smote him at Gibbethon, which
belonged to the Philistines; (for Nadab and all
Israel laid siege to Gibbethon ;) 28 Even in the
third year of Asa king of Judah did Baasha slay him,
and reigned in his stead. 29 And it came to pass,
when he reigned, that he smote all the house of Je-
roboam ; he left not to Jeroboam any that breathed,
until he had destroyed him, according unto the say-
ing of the LoRD, which he spake by his servant Ahi-
jah the Shilonite : 30 Because of the sins of Jero-
boam which he sinned, and which he made Israel
sin, by his provocation wherewith he provoked the
LORD God of Israel to anger. 31. Now the rest of
the acts of Nadab, and all that he did, are they not
written in the book of the Chronicles of the kings
of Israel ? 32 And there was war between Asa and
Baasha king of Israel all their days. 33 In the
third year of Asa king of Judah began Baasha the
son of Ahijah to reign over all Israel in Tirzah,
twenty and four years. 34 And he did evil in the
sight of the LORD, and walked in the way of Je-
roboam, and in his sin where with he made Israel
to sin. -
We are now to take a view of the miserable state of Israel,
while the kingdom of Judah was happy under Asa's good
government. It was threatened that they should be as a reed
shaken in the water, ch. xiv. 15. and so they were, when, during
the single reign of Asa, the government of their kingdom was
in six or seven different hands, as we find in this and the fol.
lowing chapter. Jeroboam was upon the throne, in the be-
ginning of his reign, and Ahab at the end of it; between whom
were Nadab, Baasha, Elah, Zimri, Tibni, and Omri, under-
mining and destroying one another. This they got by desert-
ing the house both of God and of David. -
Here is, 1...The ruin and extirpation of the family of Jero-
boam, according to the word of the Lord by Ahijah. His son
Nadab succeeded him. If the death of his brother Abijah
had had a due influence upon him, to make him religious, and
the honour done him at his death had engaged him to follow
his good example, his reign might have been long and glori-
ous 3, but he walked in the way of his father, v. 26. kept up the
Worship of his calves, and forbade his subjects to go up to
Jerusalem to worship; sinned, and made Israel to sin; and
therefore God brought ruin upon him quickly, in the second
year of his reign. He was besieging Gibbethon, a city which
the Philistines had taken from the Danites, and was endea.
Wouring to retake § and there, in the midst of his army, did
Baasha, with others, conspire against him, and kill him, v.
27. and so little interest had he in the affections of his people,
that his army did not only not avenge his death, but chose his.
murderer for his successor. Whether Baasha did it upon a.
personal pique against Nadab, or to be avenged on the house
of Jeroboam, for some affront received from them ; or whether,
under pretence of freeing his country from the tyranny of a
bad prince ; or whether, merely from a principle of ambition,
or to make way for himself to the throne, does not appear ;
but he slew hum, and revgned in his stead, v. 28. And the first.
thing he did, when he came to the crown, was to cut off all
the house of Jeroboam, that he might the better secure himself,
and his own usurped government. He thought it not enough
to imprison or banish them, but he destroyed them, left not
only no males, as was foretold, ch. xiv. 10. but none that:
breathed. Herein he was barbarous, but God was righteous.
Jeroboam’s sin was punished, v. 30. for they that provoke
God, do it to their own confusion ; see Jer. vii. 19. Ahijah's.
prophecy was accomplished, v. 29. for no word of God shall
fall to the ground. Divine threatenings are not designed
merely to terrify. . .
2. The elevation of Baasha. He shall be tried a while, as
Jeroboam was ; twenty-four years he reigned, v. 33, but
showed that it was not from any dislike to Jeroboam’s sin
that he destroyed his family, but from malice and ambition ;
for, when he had rooted out the sinner, he himself clave to
the sin, and walked in the way of Jeroboam, v. 34. though he
had seen the end of that way: so strangely was his heart
hardened with the deceitfulness of sin.
CHAP. XVI.
This chapter relates wholly to the kingdom of Israel, and the revolutions or
that kingdom—many in a little time. The utter ruin of Jeroboam's fa-
mily, after it had been, twenty-four years, a royal family, we read of
in the chapter before. In this chapter we have, I. The ruin of Baasha's
family, after it had been but twenty-six years a royal family, foretold
by a prophet, v. 1–7. and executed by Zimri, one of his captains, v.
8–14. II. The seven days' reign of Zimri, and his sudden fall, v.
15–20. III. The struggle between Omri and Tibni, and Qmri's pre-
valence, and his reign, v. 21–28. IV. The beginning of the reign of
Ahab, whom we shall afterwards read much of, v. 29–33. P. The
rebuilding of Jericho, v. 34. All this while, in Judah, things went well.
I HEN the word of the LoRD came to Jehu the
son of Hanani, against Baasha, saying, 2.
Forasmuch as I exalted thee out of the dust, and
made thee prince over my people Israel, and thout
hast walked in the way of Jeroboam, and hast made
my people Israel to sin, to provoke me to anger with
their sins; 3 Behold, I will take away the pos-
terity of Baasha, and the posterity of his house ; and
will make thy house like the house of Jeroboam the
son of Nebat. 4 Him that dieth of Baasha in the
city shall the dogs eat; and him that dieth of his in
the fields shall the fowls of the air eat. 5 Now the
rest of the acts of Baasha, and what he did, and his
might, are they not written in the book of the Chro-
nicles of the kings of Israel ? 6 So Baasha slept
with his fathers, and was buried in Tirzah : and
Elah his son reigned in his stead : 7 And also by the
hand of the prophet Jehu, the son of Hanani, came
the word of the Lord against Baasha, and against
his house, even for all the evil that he did in the
sight of the Lord, in provoking him to anger with
the work of his hands, in being like the house of
Jeroboam ; and because he killed him. 8 In the
twenty and sixth year of Asa king of Judah began
Elah the son of Baasha to reign over Israel in Tir-
zah, two years. 9 And his servant Zimri, captain
of half his chariots, conspired against him as he was.
in Tirzah, drinking himself drunk in the house of
Arza, steward of his house in Tirzah. 10 And
Zimri went in and smote him, and killed him, in the
twenty and seventh year of Asa king of Judah, and
reigned in his stead. 11 And it came to pass, when
he began to reign, as soon as he sat on his throne,
that he slew all the house of Baasha : he left him
not one that pisseth against a wall, neither of his.
kinsfolks nor of his friends, 12 Thus did Zimri
destroy all the house of Baasha, according to the
Byrone CHRIST, 931.
Elah and his family destroyed.
I. KINGS, XVI.
word of the LORD, which he spake against Baasha
by Jehu the prophet; 13 For all the sins of Baasha,
and the sins of Elah his son, by which they sinned,
and by which they made Israel to sin, in provoking
the LoRD God of Israel to anger with their vanities.
14 Now the rest of the acts of Elah, and all that he
did, are they not written in the book of the Chroni-
cles of the kings of Israel ?
Here is, I. The ruin of the family of Baasha foretold : he
was a man likely enough to have raised and established his
family, active, politic, and daring ; but he was an idolater,
and that brought destruction upon his family. God sent him
warning of it before, 1. That, if he were thereby wrought
upon to repent and reform, the ruin might be prevented ; for
God threatens, that he may not strike, as one that desires not
the death of sinners. 2. That, if not, it might appear that the
destruction, when it did come, whoever might be instru-
ments of it, was the act of God’s justice, and the punishment
of sin. . The warning was sent by Jehu, the son of Hanani.
The father was a seer, or prophet, at the same time, 2 Chron.
xvi. 7. He was sent to Asa king of Judah ; but the son, who
was young, and more active, was sent on this longer and more
dangerous expedition to Baasha king of Israel. Juniores ad
labores–Toil and adventure are for the young. This Jehu was
a prophet, and the son of a prophet. Prophecy, thus happily
entailed, was worthy of so much the more honour. This Jehu
continued long in his usefulness, for we find him reproving
Jehoshaphat, 2 Chron. xix. 2. above forty years after, and
writing the annals of that prince, 2 Chron. xx. 34. The mes-
sage which this prophet brought to Baasha is much the same
with that which Ahijah sent to Jeroboam by his wife. (1.)
He reminds him of the great things God had done for him, v.
2. I eralted thee out of the dust, to the throne of glory, a great
instance of the divine sovereignty and power, 1 Sam. ii. 8.
Baasha seemed to have raised himself by his own treachery
and cruelty, yet there was the hand of Providence in it, to
bring about God's counsel concerning Jeroboam’s house ; and
God’s owning his advancement as his act and deed, does by
no means amount to the patronising of his ambition and
treachery. It is God that puts power into bad men’s hands,
which he makes to serve his good purposes, notwithstanding
the bad use they make of it. I made thee prince over my people.
God calls Israel his people still, though wretchedly corrupted,
because they retained the covenant of circumcision, and there
were many good people among them; it was not till long after
that they were called Lo-ammi, not a people, Hos. i. 9. (2.)
He charges him with high crimes and misdemeanours. . .[1..]
That he had made Israel to sin, had seduced God’s subjects
from their allegiance, and had brought them to pay the
homage, due to him only, to dunghill-deities, and herein he
had walked in the way of Jeroboam, v. 2. and been like his
house, v. 7... [2] That he had himself provoked God to anger
with the work of his hands, that is, by worshipping images, the
work of men's hands ; though others made them, perhaps he
served them, and thereby avowed the making of them, and
they are therefore called the work of his hands. [3] That he
had destroyed the house of Jeroboam, v. 7... because he killed him,
namely, Jeroboam’s son, and all his ; if he had done that, with
an eye to God, and to his will and glory, and from a holy
indignation against the sins of Jeroboam and his house, he
had been accepted and applauded as a minister of God’s
justice ; but, as he did it, he was only the tool of God’s justice,
but a servant to his own lusts, and is justly punished for the
malice and ambition which governed him in all he did. They
who are any way employed in denouncing or executing the
justice of God, (magistrates or ministers,) are concerned to
do it from a good principle, and in a holy manner, lest it turn
into sin to them, and they make themselves obnoxious by it.
(3.) He foretells the same destruction to come upon his family
which he himself had been employed to bring upon the family
of Jeroboam, v. 3, 4. They who resemble others in their sins
may expect to resemble them in their plagues, especially those
who seem zealous against such sins in others as they allow
themselves in ; the house of Jehu was reckoned with for the
blood of the house of Ahab, Hos. i. 4.
II. A reprieve granted for some time, so long, that Baasha
himself dies in peace, and is buried with honour in his own
royal city, v. 6, so far is he from being a prey either to the
dogs or to the fowls, which yet was threatened to his house,
v. 4. He lives not either to see or feel the punishment
threatened, yet he was himself the greatest delinquent ; cer-
tainly there must be a future state, in which impenitent sin-
ners wil suffer in their own persons, and not escape, as often
they do in this world. Baasha died under no visible stroke
of divine vengeance, for aught that appears, but God laid up
his iniquity for his children, as Job speaks, ch. xxi. 19. thus he
often visits sins. Observe, Baasha is punished, by the de-
struction of his children, after his death ; and his children are
punished, by the abuse of their bodies, after their death ; that
is the only thing which the threatening specifies, v. 4. that the
dogs and the fowls of the air should eat them, as if herein
were designed a tacit intimation, That there are punishments
after death, when death has done its worst, which will be the
sorest punishments, and are most to be dreaded ; these judg-
ments, on the body and posterity, signified judgments on the
soul when separated from the body, by Him who, after he has
killed, has power to cast into hell. *
III. Exécution done at last. Baasha's son Elah, like Jero-
boam's son Nadab, reigned two years, and then was slain by
Zimri, one of his own soldiers, as he was by Baasha : so like
was his house 'made to that of Jeroboam, as was threatened,
v. 3. Because his idolatry was like his, and one of the sins
for which God contended with him, being the destruction of
Jeroboam’s family, the more like the destruction of his own
was to that, the nearer did the punishment resemble the sin,
as face answers to face in a glass.
. As then, so now, the king himself was first slain, but
Elah fell more ingloriously than Nadab ; Nadab was slain in
the field of action and honour, he and his army then besieging
Gibbethon, ch. xv. 27. but, the siege being then raised, upon
that disaster, and the city remaining still in the Philistines’
hands, the army of Israel was now renewing the attempt, v.
15. and Elah should have been with them, to command in
chief, but he loved his own ease and safety better than his
honour or duty, or the public good, and therefore staid behind
to take his pleasure ; and, when he was drinking himself
drunk in his servant's house, Zimri killed him, v. 9, 10. Let it
be a warning to drunkards, especially to those who designed-
ly drink themselves drunk, that they know not but death maw
surprise them in that condition. (1.) Death comes eastty
upon men when they are drunk ; beside the chronical diseases
which men frequently bring themselves into by hard drinking,
and which cut them off in the midst of their days, men, in
that condition, are more easily overcome by an enemy, as
Amnon by Absalom, and are liable to more bad accidents,
being unable to help themselves. ... (2.) Death comes terribly
upon men in that condition, finding them in the act of sin,
and incapacitated for any act of devotion ; that day comes upon
them at unawares, Luke xxi. 34. like a thief.
2. As then, so now, the whole family was cut off, and root-
ed out ; the traitor was the successor, to whom the unthinking
people tamely submitted, as if it were all one to them what
king they had, so that they had one ; the first thing Zimri did,
was, to slay all the house of Baasha ; thus he held by cruelty
what he got by treason ; his cruelty seems to have extended
further than Baasha's did against the house of Jeroboam, for
he left to Elah none of his kinsfolk or friends, v. 11. none of his
avengers, so the word is, none that were likely to avenge his
death ; yet divine justice soon avenged it so remarkably, that
it was used as a proverb long after, Had Zimrt peace, that slew
his master ? 2 Kings ix. 31. In this, (1.) The word of God
was fulfilled, v. 12. (2.) The sins of Baasha and Elah were
reckoned for, with which they provoked God by their vanities,
v. 13. Their idols are called their vanities, for they cannot
profit nor help ; miserable are those whose deities are vanities.
15 In the twenty and seventh year of Asa king of
Judah did Zimri reign seven days in Tirzah. And
the people were encamped against Gibbethon, which
belonged to the Philistines. 16 And the people that
were encamped heard say, Zimri hath conspired,
and hath also slain the king : wherefore all Israel
made Omri, the captain of the host, king over Israel
that day in the camp. 17 And Omri went up from
Gibbethon, and all Israel with him, and they be-
sieged Tirzah. 18 And it came to pass, when
Zimri saw that the city was taken, that he went into
the palace of the king’s house, and burnt the king's
house over him with fire, and died, 19 For his sins
which he sinned in doing evil in the sight of the
LoRD, in walking in the way of Jeroboam, and in
his sin which he did, to make Israel to sin. 20 Now
the rest of the acts of Zimri, and his treason that he
wrought, are they not written in the book of the
Chronicles of the kings of "…, 3: Then were
T}EFoRE CHRIST, 929;
I. KINGS, XVI. Wicked reigns of Omri and Ahab,
the people of Israel' divided into two-parts: half of
the people followed' Tibni, the sens of Ginath; to
make him, king; and half föllowed; Omrii. 22. But,
the people: that:followed. Omri prevailed against the
people that followed. Tibni the sonſ of Ginath: , so
Tibºdied, and Omri reigned 23: In the thirty and
first year of Asa king of Judah began Cºmri to reign
over Israel, twelve. years: six-years; reigned, he in
Tirzah. 24. And; he bought, the hill, Samaria, of
Shemerefore two talents: off silver, and built on the
hill, and called the name of the city which he built,
after the name of Shemer, owner of the hill, Sama-
ria. 25. Biut. Omri wroughtevil. in the eyes of the
J.O.R.D, and did worse, than all that were, before, him.
26, Forcheiwalked in the waysofs.Jeroboam the son of
Nebat; and in his sin where with he made Israel to
sin, to provoke the Lord God'of'Israel to anger with
their vanities. 27 Now, the rest. of the acts, of
Omri which he did, and his might that he shewed,
are theyjnot written in the book of the Chronicles of
the kings of Israel ? 28 Seº Omri slept with his
fathers; and was buried in Samaria; and Ahab his:
son, reigned in his stead.
Solomon; observes; Prov. xxviii.2. that, for the:transgression.
of a land; many were the princes, thereof, (so it was here; in.
1Sinek) but by a man of wºmderstanding the state thereof, shall be.'
prolduged. So, it was: with Judah, at the same time; under:
Asa'; whenºmen, forsake God; they are out of the way of rest
and; establishment'; Zimri, and Tibni, and, Omri are: here
striving for the crown. Proud aspiring men ruin one another,
and involve; others in the ruin ; these; confusions end in the
Settlement of Omri"; we must therefore:take him, along with us.
through this part of the story.
II, Howshes was chosen, as the Roman emperors often were,
by thesaemyzin the field, now encamped before Gibbethon; .
notice, was soon brought ºthither that. Zimri had slain their
king.ws: 16 and set up himself in Tirzah, the royal city; where.
upon',they chose Omri king.in, ther:campy. that they might;
without delay; avenge, the death of Elāh; upon, Zimri ; though
he was idle, and intemperate; yet; he was: their king; and they
would not tamely submit;to his murderer; nor;let thestreason:
go.unpunished ; they did not lattempt to avenge: the death of
Nadabrupon: Baasha; perhaps because the houses of Baasha,
had ruled with more gentleness than the house:off Jeroboam ; .
but Zimrishabl feel?the resentments of the provoked army;.
the siege of Gibbethon is quitted; (Philistines are sure to gain.
when:Israelites: quarrel;) and Zimrisis: prosecuted. .
II. How; he conquered Zimriº:;he is said: toº have reigned.
seven days; v. J5. so, long befºre:Omri was proclaimed king,
and himself proclaimed traitor ; ; but we mayº supposes it a
longer, time before:heidied;for, he continuede long enough to:
show his inclination to the way of Jeroboam; and to make him-
self fobnoxious to the justice; off God; by supporting his idola-
try;, v. 19:. . Tirzah, was; a £beautiftik city; but not fortified, so
that:Omri-seon made himself-masterrofit; v.17, forced Zimri.
into the paşace; which being unable to defend; and yet un-
willing to surrender; he burnt; and himself, in it, v.18: Uns.
willing that his rival should ever enjoy that sumptuous palace,
he burnt it; and fearing,...that if he fell into theehands of they
army, either alive or déad, he should be ignominiously treat-
ed; he burnt himself in it: , Sée what'desperate practices men's:
wickedness sometimes brings themato; and how it hurries them.
into their own ruinſ; see the dispositions of incendiaries, who,
set palaces and kingdoms on fire; though they are themselves.
in danger of perishing in the flame.
II. How he struggléd with Tibni; and, at-length; got clear
of him ; half of the people followed thiss Tibni, v.21; probably:
those who were in Zimri's interest;..with whom others joined;
who would not have a king chosen in the camp; , (lest.her.
should rule...by the sword...and aestanding ammy,) but in a cons
vention of the states; the contest between these two lasted,
some years, and, it is likely, cost; a greatºdeal of blood on:
both sidés, for it was in the twenty-seventh yearſ of Asaf that
Qmni was first elected, v.15. andíthence the twelve:years;of:
his reign are-to-be-dated, ; but it was not... till the thirty-first:
yearſ of Asa that, he began. to reign without .a...rival; then.
Tibni died, it is likely, in battle, and Omri reigned, v. 22.
Šir:Walter-Raleigh; in his History of the World, l. 2; c. 19%
$6% inquires: here, why it was that; in aklº these confusions
and revolutions of the kingdómrof Israeb; they never:thought of:
returning to the house of David, and uniting themselves again
to Judah, for then was it better for them than now ; and he
thinks the reason was, because the kings of Judah assumed a
more absolute, arbitrary, and despotic power, than the kings
of Israel; it was the heaviness of the yoke that they com-
plained:of, when they first-revolted from the house of David,
and: the dread of that made them, ever after averse to it, and
attached to kings.of their own, who ruled more by law, and
the rules of a limited monarchy.
IV. How he reigned, when he was, at length, settled on
the throne. 1. He made himself famous: by building. Sama-
ria;.(which:ever after was the royal.city of the kings of Israel,)
the palace at Tirzah; being, burnt, (and, in: process of time,
grew so considerable, that it gave name to the middle part of
Canaan, which lay between Galilee on the north and Judea
on the south,) and to the inhabitants. of that country, who
were called: Samaritans. He bought the ground for two talents.
of silver, , somewhat more than 700 pounds of our money, for
a talent was 353l, 11s., 10}d. Perhaps Shemer, who sold
him the ground; let him have it considerably the cheaper,
upon, condition that the city should be called after his name,
which, otherwise, would have borne, the name of the pur-
chaser; it was:called. Samaria, or Shemeren, as it is in the
Hebrew, from. Shemer, the former owner, v.24. The kings of
Israel changed their royal seats; Shechem first, then...Tirzah,
now Samaria; but the kings of Judah were constant to Je-
rusalem, the city of God': they that cleave to the Lord, fix ;
they that leave him, ever wander. 2. He made himself infa.
mous bys his wickedness; for he did worse than , all that were
before him, v. 25. Though, he was brought to the throne with
much difficulty, and Providence had remarkably favoured him.
in his advancement, yet he was more profane, or more super-
stitious, and a greater persecutor, than either of the houses of
Jeroboam or Baasha.; he went further than they had done, in
establishing iniquity, by a law, and forcing his subjects to com-
ply with him in...it ; for we read of the statutes of Omri, the
keeping of which made Israel a desolation, Mic. vi. 16. Jero-
boam made Israel to sin, by temptation, example, and allure-
ment ; but Omri did it by compulsion. .
W. Hów he:ended:his reign, v. 27, 28. He was, in some
repute for the might which he showed ; many a bad man has
been aristout, man. Hè died; in , his bed, as Jeroboam, and,
Baasha: did themselves; but, like them, left it to his pos-
terity, to fill up, the measure, and then pay off the scores of
his iniquity. * :
29 And in the thirty and eighth year of Asa king
of Judah; began Ahab the son of Omri to reign over
Israel:. and, Ahab, the son of Omri reigned. Over
Israel; in Samaria; twenty and two years; 30 And
Ahab the son of Omri did evil in the sightſ of the
LoRD above, all that were before him. 31' And it
came to pass, as if it.had been a light thing for him
to walk, in the sins of Jeroboam the son of Nebait; ,
that:he took to wife, Jezebel, the daughter of Eth-
baal king of the Zidonians, and went and served
Baal, and worshipped him. 32: Andºhe reared up
an altar för Baal in the house of Baal, which, he
had built in Samaria. 33 And Ahab made a grove ;
and Ahab did more to provoke the LORD, God . Of
Israel to anger-than all the kings of Israe!"that were:
befóre him. 34. In his days did. Hiël the Beth-elite'
build' Jerichot. He laid the foundation, thereof in.
Abiram his first-born, and set up, the gates thereofin.
his youngest sons Segub, according to the word of
the LoRD, which he spakes by Joshua the son of
Nºuri.
We have here, the beginning of the reign of Ahab, of whom
we have more-particulars recorded; than of any of the kingsiof
Israel.; , we have here only a general, idea given us of him, as.
the worst of all the kings, that we may expect what ther parti-
culars will be; he reigned, twenty-two-years, long enough to:
do a deal of mischief. M -
I...He exceeded,all his predecessors in wickedness, did, evil
above all that were before him, v 30...and, assif it were done:
with a particular senmity; both to God, and Israel, to affiontº
him; and ruin them ;, it is said, he did more, pgrposely: to:
jprovoke the Lord God of Israel to anger, and, consequently, toº
send judgments, on his land, than all the kings of Israel, that:
;went before him, v. 33. . It was bad...with the people; when
itheir kings were reach worse than, other: what would theys
Oğ0,
T}EFORE CHRIST, .925.
Flijah fed by ravens.
I. KINGS, XVII.
come to at last ! ...He had seen the Tuin of otherwicked kings
and their families; yet, instead. of taking warning, his “heart.
was hardened and enraged against God:by:it. He thought it,
a light thing to...walk in the sins of Jeroboam, v. 31. It was
nothing to break; thesecond commandment by image-worship,
he would; set aside; the first also, by introducing other, gods;
his little ; finger should fall, heavier upon God’s ordinances
than Jeroboam’s loins ; making light of lesser sins makes way:
for greater, and they that endeavour to extenuate, other(peo-
ple’s sins, will but aggravate their own.
II. He married a wicked woman, who, he knew, would
bring in the worship of Baal, and seemed to marry her with
that design. Asif it had been a light thing to walk-in...the sins
of Jeroboam, he took, to wife Jezebel, v. 31... a zealous idolater,
extremely imperious; and malicious in her natural temper;laid-
dicted to switchcrafts and whoredoms, 2 Kings ix. 22. and
every way vicious. The false prophetess...spoken-df, Rev. ii.
.20. is there called Jezebel, for a wieked woman ecould not be
called by: a worse name than hers; what mischiefs; she did,
and what, mischief, at last, befell her, (2.Éings, ix.:33.), we
shall -find in the following-story; this: one: strange wife, de-
bauched Israel more than all Solomon's.
III. He set up: the worship of Baal, forsook the Gods of As-
rael, and served the god of the Zidonians, Jupiter instead...of
Jehovah ; the:sun, so some think; a deified hero of the iPhe-
nicians, so others:;he was weary ºbf the golden calves, and
thought they had worshipped themokongºenough ; such:vani-
ties were they, that those who had been fondest of them, at
length ºgrew disgusted with them, and, like sadulterers," must
have variety. In honour of this mock.deity, whom they:call-
ed Baal, lord, and for the convenience of his worship, fl.
Ahab built; a temple in Samaria, the royal city, because the
temple of God was in Jerusalem, the royals.city of the other
kingdom.; he would have Baal’sºtemple near rhim, that she
might the better frequent it, protect it, and put honoureupon
it. 2. He reared can altar, in that itemple, on which to offer
sacrificeſto: Baal, by which they acknowledged their depend-
ence upon him, and sought their favour. Oh the stûpidity of
idolaters, who are at a great-expense to make one their friend,
whom they might have chosen whether they would have
..made; asgod or no i3.j He made a grove about his; temple ;
either a natural cone, by iplanting shady trees ºthere, or, if
those would be too long, in growing, an artificial one in imita-
tion of it; for tit is not said, He planted, but, He made; a
grove, something that answered the intention, which was to
conceal, and iso; countenanee, the abominable impurities that
were committed in the filthy worship of Baal. He that doeth
evil, hateth, the light.
IV. One of his subjects, in imitation of his presumption,
ventured to build Jericho, in defiance of the curse.Joshua had
long since.pronounced on him that should attempt it, v. 34.
It comes in as an instance of the height of impiety men were
then arrived at, especially at Bethel, where:one of the calves
was, for of that city this daring sinner was. Observe, 1. How
ill he did; like Achan, he meddled with the accursed thing,
turning that to his own use which was devoted to God’s ho-
nour. he began to build, in defiance of the curse-well known
in Israel, jesting with it, perhaps, as a bugbear, or fancying it
was worn out by length of time, for it was above-.500 years
since it was pronounced, Josh, vi. 26. He went on to build,
in defiance of the execution of the curse.in part; for, though
his eldest son died when he began, yet he would proceed, in
çontempt of God and his wrath, revealed from heaven, against
his ungodliness. 2. How ill he sped ; he built for his chil-
dren, but God wrote him childless; his eldest son died when
he began, the youngest when he finished, and all the rest, (it
is supposed,) between. Note, Those whom God curses, are
cursed indeed ; .none ever hardened his heart against God,
and prospered. God keep us back from presumptuous sins,
those great transgressions
"CHAP. XVII,
So, sad.ºgast the character of both the princes and people of Israel in the
fºrégoing chapter, that one would expect God should cast off a people
that had so castshim aff; 8 ºf, as an evidence to the contrary, never, was
. Israël, so blessed with a good prophet, as when it was so plagued, with a
§ad king ; never was king so. bold to sin as Ahab, never was prophet so
bold to reprové, and threaten as Elijah, whose story begins in this chap-
ſer, and is full of wonders. Scarcely any part of the Old Testament
history, shinés.hrighter than the history of the spirit and power of Elias;
he oily, ºf all the prophets, had the honour of Enoch, the first prophet,
to be translated, that he should not see death, and the honour of Moses, the
great prophet, to attend, our Saviour in his transfiguration ; other, pro-
phets prophesied and wrote, he prophesied and acied, but wrote nothing ;
but his actings cast more-lustréon his name than their-writings on theirs.
ſº this chapter, we have, Z. His prediction of a faming in Israel,
through the want of rain, v.1. II. The provision made for him in that
that its might rain. In allusion, to this story, it is said of God's
witnesses, Rev. xi.;6. These have power to shut heaven, that it
rain, not in thesdays, of their prophecy.
famine, 1...By the navens, at the brook Cherith, ºv: 2–7. 2. Jºhan, that
failed, by a widow at Zarephath, who received him in: the name of a
prophet, and had a prophet's reward ; for, (1.) He multiplied her meas
and her oil, v. 8–16. (2.) He raised heridead son to life, v.17–24.
Thus his story begins"with judgments and miracles, designed to awaken
ithat stupid generation that had so deeply corrupted themselves.
1 A*, D Efijah the "Tishbite, who was of the ‘in-
..Y.A hábitants of Gilead, said unto Ahab, ...As
the Lo RD God of Israel Jiveth, before whom AI
stand, there “shall not be dewijnor train ºthese years,
but according to my...word. 2 And the word of the
"Lord came unto him, saying, '3 Get thee hence,
and , turn thee eastward, and hide thyséIf , by the
jºbroëk Cherith, that is before ..Jordan. 4 And it
! shall; be, that thout shalt drink of the brook; tandil
‘have commanded the ravens to feed "thee: there. :5
So he went, and did according unto the word of
the Lok D : for he went and dwelt 'by the brook
{Cherith, that is before Jordan. 6 And the ravelas
brought him bread and flesh in the morning, 3and
bread and “flesh in the evening: and she drank of
;the “brook. 7 And it “came to pass, after a while,
...that the broök dried up, because ithere had been no
, rain;in:the land. J
.The history of Elijah begins' somewhat abruptly : usually,
when a prophet enters, we have some account of his, parent-
age; are told whose son he was, and of what tribe ;2butºlijah
drops (so to speak), out of the clouds, as if, like: Melchisedek,
he were without father, without, mother, and without descent,
which made...some of ºthe, Jews, fangy that he was an angel
Asent from heaven; but the apostle...has assured us...that:he was
awman'subject to likeypassions as: weane, (James v. 17.) which
ºperhaps intimates, not onky: that he was liable to the common
infirmities:of the humanimature, but that, by his naturalºtem-
#per, he was a manofstrong passions, more hot-and-eager than
Amost other men, and therefore the ſmore fit to deal with the
, daringsinners',6fi the age the lived in. Soºwonderfälly;does
..Gods suitmen to the work he designs them; for ; rough spirits
are called toirough services; theºreformation ºneeded;such; a
ſman, as J.uther to break the ice.
...Observe, 31. His name;; Elijahu, “iºſy, God'ſehovāh;is he,”
, (so it...signifies;) “is he whosends me, and will ownime, and
bear me out, is the to whom I would bring iſsrael; back; and
who calone'gan effect, that great work.” $2...His; country; ; he
was bf the: inhabitants, 6f Gilead, on the other, side Jordan;
: either of the tribe of Gad, or that half of Manasséh, for:Gilead
was dividedi between them : but, whetheria native of eithen;of
those tribes, is uncertain ; they obscurity of his parentage was
no prejudice to his-eminençy afterward ; , we need:not inquire
,whence men, are, but what they are ; if it be, a good thing, no
matter though it come out of Nazareth. Israel was sore
wounded, when God sent, them this balm from Gilead, and
this physician thence. . He is called a Tishbite from Tishbe, a
town in that country. &
hiº. things we have anaecount of here in the beginning of
...hlssStorv.
.I. #&he foretold: a famine, a long and grievous famine,
with which Israel should be ſpunished, for theirisins; that
; fruitful land, for want of train, should be turned into barren-
ſiness, for the iniquity of them that.dwelt therein ; the wentiand
told. Ahab this.; did not twhisper it to the people, stoº make
them...disaffected, to the government, but proclaimed: it to the
king, in whose power, it was to reform the land, and so, “tc
prevent the judgment. It is probable that he reproved:Ahab
for his idolatry and other wickedness, and told him, unless
he repeated iand reformed, this judgment would be brought
upon his land. There should be neither dewºnor rain for
some years,tnome, but according to my ſword ; that is, “Expect
none, till you hear from me again.” The apostle teachesius
to understand.this, not only,6f the word of prophecy, but the
word of prayer, which turned.theskey of the clouds, Jam. v.
17, 18. He prayed earnestly, (inia holy indignation at Ismael’s
apostasy, and a holy zeal; for the glory of God, whose judg-
ments were defied;); that its mightºnbtº rain, and, according, to
his prayers, the heavens became brass, till: he sprayed;agáin
y
Elijah lets Ahab know, T.That the Lond Jehovahis the God
of Israel, whom he had forsaken. .2. That he is a living:God,
and not like the gods he worshipped, which were dead, dumb
idols. 3. That he was his servant in off; and a messense:
*
BEFORE CHRIST, 909.
Elijah sent to Zarephath.
I. KINGS, XVII.
sent from him ; “It is he before whom I stand, to minister to
him,” or “whom I now represent, in whose stead I stand,
and in whose name I speak, in defiance of the prophets of
Baal and the groves.” 4. That, notwithstanding the present
peace and prosperity of their kingdom, God was displeased
with them for their idolatry, and would chastise them for it by
the want of rain, which, when he withheld it, it was not in
the power of the gods they served to bestow ; for, Are there
any of the vanities of the heathen that can give rain 2 Jer. xiv.
22. which would effectually prove their impotency, and the
folly of those who left the living God, to make their court to
such as could do neither good nor evil; and this he confirms
with a solemn, oath, As the Lord God of Israel liveth; that
Ahab might stand the more in awe of the threatening, the
divine life being engaged for the accomplishment of it. 5.
He lets him know what interest he had in heaven; It shall be
according to my word. With what dignity does he speak, when
he speaks in God’s name, as one who well understood that
commission of a prophet, Jer. i. 10. I have set thee over the
nations and over the kingdoms. See the power of prayer, and
the truth of God’s word; for he performeth the counsel of his
messengers. -
II. How he was himself taken care of in that famine.
1. How he was hidden ; God bade him go and hide himself
by the brook Cherith, v. 3. This was intended, not so much
for his preservation, for it does not appear that Ahab imme-
diately sought his life, but as a judgment to the people, to
whom, if he had publicly appeared, he might have been a
blessing, both by his instructions and his intercession, and
so have shortened the days of their calamity ; but God had
determined it should last three years and a half, and there-
fore so long appointed Elijah to abscond, that he might not
be solicited to revoke the sentence, the execution whereof he
had said should be according to his word. When God speaks
concerning a nation to pluck up and destroy, he finds some way
or other to remove those that would stand in the gap, to turn
away his wrath ; it bodes ill to a people, when good men and
good ministers are ordered to hide themselves; when God in-
*nded to send rain upon the earth, then he bade Elijah go
show himself to Ahab, ch. xviii. 1. For the present, in obedience
to the divine command, he went, and dwelt all alone in some
obscure unfrequented place, where he was not discovered ;
probably, among the reeds of the brook. If Providence calls
us to solitude and retirement, it becomes us to acquiesce;
when we cannot be useful, we must be patient, and when wé
cannot work for God, we must sit still quietly for him.
2. How he was fed ; though he could not work there, hav-
ing nothing to do but to meditate and pray, (which would help
to prepare him for his usefulness afterward,) yet he shall eat,
for he is in the way of his duty, and verily he shall be fed, in
the day of famine he shall be satisfied. When the woman, the
church, is driven into the wilderness, care is taken that she be
fed and nourished there, time, times, and half a time, that is,
three years and a half, which was just the time of Elijah's
concealment. See Rev. xii. 6, 14. Elijah must drink of the
brook, and the ravens were appointed to bring him meat, v. 4.
and did so, v. 6. Here,
(1.) The provision was plentiful, and good, and constant;
bread and flesh, twice a day, daily bread, and food conve.
nient We may suppose that he fared not so sumptuously as
the prophets of the groves, who did eat at Jezebel's table, ch.
xviii. 19. and yet better than the rest of the Lord’s prophets,
whom Obadiah fed with bread and water, ch. xviii. 4. It ill
becomes God’s servants, especially his servants the prophets,
to be nice and curious about their food, and to affect dainties
and varieties; if nature be sustained, no matter though the
palate be not pleased ; instead of envying those who have
daintier fare, we should think how many there are, better than
we, who live comfortably upon coarser fare, and would be glad
of our leavings. Elijah had but one meal brought him at a
time, every morning and every evening, to teach him not to
take thought for the morrow ; let those who have but from
hand to mouth, learn to live upon Providence, and trust it for
the bread of the day in the day; thank God for bread “his dav,
and let to-morrow bring bread with it.
(2.) The caterers were very unlikely ; the ravens brought
it him. Obadiah and others in Israel, that had not bowed the
knee to Baal, would gladly have entertained Elijah ; but he
was a man by himself, and shall be fed in an extraordinary
way, he was a figure of John the Baptist, whose meat was
locusts and wild honey. God could have sent angels to mi-
nister to him, as he did afterward, ch. xix. 5. and as he did
to our Saviour, Matt. iv. 11. but he chose to send by winged
messengers of another nature, to show that, when he pleases,
he can serve his own purposes by the meanest creatures as
effectually as by the mightiest. If it be asked, whence the
ravens had this provision, how and where it was cooked, and
whether they came honestly by it, we must answer, as Jacob
did, Gen. xxvii. 20. The Lord our God brought it to them,
whose the earth is, and the fulness thereof, the world, and they
that dwell therein. But why ravens ! [1..] They are birds of
prey, greedy, devouring creatures, more likely to have taken
his meat from him, or to have picked out his eyes, (Prov. xxx.
17.) but thus Samson’s riddle is again unriddled, Out of the
eater comes forth meat. [2] They are unclean creatures; every
Taven after his kind was, by the law, forbidden to be eaten,
ev. xi. 15. yet Elijah did not think the Ineat they brought
ever the worse for that, but ate and gave thanks, asking no
question for conscience' sake. Noah's dove was to him a more
faithful messenger than his raven ; yet here the ravens are
faithful and constant to Elijah. [3.] Ravens feed on insects
and carrion themselves, yet they brought the prophet man's
meat, and wholesome food ; it is pity that those who bring the
bread of life to others, should themselves take up with that
which is not bread...[4] Ravens could bring but a little, and
broken meat, yet Elijah was content with such things as he
had, and thankful that he was fed, though not feasted. [5.]
Ravens neglect their own young ones, and do not feed them;
yet, when God pleases, they shall feed his prophet ; young
lions and young ravens may lack, and suffer hunger, but not
they that fear the Lord, Ps. xxxiv. 10. [6.] Ravens are them-
selves fed by special providence, Job xxxviii. 41. Ps. cxlvii.
9. and now they feed the prophet. Have we experienced God's
special goodness to us and ours? Let us reckon ourselves
obliged, thereby, to be kind to those that are his, for his sake.
Let us learn from hence, First, To acknowledge the sovereignty
and power of God over all the creatures; he can make what
use he pleases of them, either for judgment or mercy. Second-
ly, To encourage ourselves in God in the greatest straits, and
never to distrust him ; he that could furnish a table in the wil-
derness, and make ravens purveyors, cooks, and servitors, to
his prophet, is able to supply all our need according to his
riches in glory.
Thus does Elijah, for a great while, eat his morsels alone, and
his provision of water, which he has in an ordinary way from
the brook, fails him before that which he had by miracle. The
powers of nature are limited, but not the powers of the God of
nature. Elijah's brook dried up, v. 7. because there was no
rain ; if the heavens fail, earth fails of course ; such are all.
our creature-comforts; we lose them, when we most need them,
like the brooks in summer, Job vi. 15. But there is a river
which makes glad the city of God; that never runs dry, Ps. xlvi.
4. a well of water that springs up to eternal life; Lord, give us
that living water | -
8 And the word of the Lord came unto him, say-
ing, 9 Arise, get thee to Zarephath, which belongeth
to Zidon, and dwell there : behold, I have com—
manded a widow woman there to sustain thee. 10
So he arose, and went to Zarephath. And when he
came to the gate of the city, behold, the widow wo-
man was there gathering of sticks: and he called to
her, and said, Fetch me, I pray thee, a little water
in a vessel, that I may drink. , 11 And as she was
going to fetch it, he called to her, and said, Bring
me, I pray thee, a morsel of bread in thine hand.
12 And she said, As the Lord thy God liveth, I
have not a cake, but an handful of meal in a barrel,
and a little oil in a cruse; and, behold, I am gather-
ing two sticks, that I may go in and dress it for
me and my son, that we may eat it, and die. 13
And Elijah said unto her, Fear not ; go, and do as
thou hast said: but make me thereof a little cake
first, and bring it unto me, and after make for thee
and for thy son. 14 For thus saith the LoRD God
of Israel, The barrel of meal shall not waste, neither
shall the cruse of oil fail, until the day that the
LoRD sendeth rain upon the earth. 15 And, she
went, and did according to the saying of Elijah
and she, and he, and her house, did eat many days.
16 And the barrel of meal wasted not, neither did
the cruse of oil fail, according to the word of the
LoRD, which he spake by Elijah.
We have here an account of the further protection Elijah
was taken under, and the further provision made for him, in
. 902
BEFORE CIIRIST, 909.
JElijah sent to Zarephath.
I. KINGS, XVII.
*is retirement; at destructuon and famine he shall laugh, that
has God for his Friend, to guard and maintain him ; the
brook Cherith is dried up, but God’s care of his people, and
kindness to them, never slacken, never fail, but are still the
same, are still continued and drawn out to them that know him,
|Ps. xxxvi. 10. When the brook was dried up, Jordan was
not ; why did not God send him thither ? Surely, because he
would show that he has a variety of ways to provide for his
people, and is not tied to any one. God will now provide for
him there where he shall have some company and opportunity
of usefulness, and not be, as he had been, buried alive. Ob-
-serve,
I. The place he is sent to , to 2arephath, or Sarepta, a city
of Sidon, out of the borders of the land of Israel, v. 9. Our
-Saviour takes notice of this as an early and ancient indication
of the favour of God, designed for the poor Gentiles, in the
fulness of time, Luke iv. 25, 26. Many widows were in Israel
in the days of Elias, and some, it is likely, that would have
bidden him welcome to their houses; yet he is sent to honour
and bless with his presence a city of Sidon, a Gentile city,
and so becomes (says Dr. Lightfoot) the first prophet of the
Gentiles. Israel had corrupted themselves with the idolatries
of the nations, and were become worse than they ; justly
therefore is the casting off of them the riches of the world.
Elijah was hated and driven out by his countrymen, therefore,
Lo, he turns to the Gentiles, as the apostles were afterward or-
dered to do, Acts xviii. 6. But why to a city of Sidon 2 Per-
haps, because the worship of Baal, which was now the crying
sin of Israel, came lately from thence, with Jezebel, who was
a Sidonian, ch. xvi. 31. therefore thither he shall go, that
thence may be fetched the destroyer of that idolatry ; Even out
of Sidon have I called my prophet, my reformer. Jezebel was
Elijah's greatest enemy; yet, to show her the impotency of
her malice, God will find a hiding-place for him even in her
country ; Christ never went among the Gentiles, except once
into the coast of Sidon, Matth. xv. 21.
I. The person that is appointed to entertain him ; not one
of the rich merchants, or great men, of Sidon, not such a one
as Obadiah, that was governor of Ahab's house, and fed the
prophets, but a poor widow woman, destitute and desolate, is
Commanded (that is, made both able and willing) to sustain
him. It is God’s way, and it is his glory, to make use of,
and put honour upon, the weak and foolish things of the world.
He is, in a special manner, the widows’ God, and feeds them,
and therefore they must study what they shall render to him.
III. The provision made for him there; Providence brought
the widow woman to meet him very opportunely at the gate of
the city, v.10. and, by what is here related of what passed
between Elijah and her, we find,
1. Her case and character ; and it appears,
(1.) That she was very poor and necessitous ; she had no-
thing to live upon, but a handful of meal and a little oil,
needy at the best, and now, by the general scarcity, reduced
to the last extremity ; when she has eaten the little she has,
for aught she yet sees, she must die for want, she and her son,
v. 12. She had no fuel, but the sticks she gathered in the
streets, and, having no servant, she must gather them herself,
9. 10., more likely to receive alms than give entertainment; to
her Elijah is sent, that he might still live upon Providence, as
much as he did when the ravens fed him ; it was in compas-
ision to the low estate of his handmaiden, that God sent the
prophet to her, not to beg of her, but to board with her, and
be would pay well for his table.
(2.) That she was very humble and industrious ; he found
her gathering sticks, and preparing to bake her own bread, v.
10, 12. Her mind was brought to her condition, and she
complains not of the hardship she was brought to, nor quarrels
with the Divine Providence for withholding rain, but accom.
modates herself to it as well as she can ; such as are of this
temper, in a day of trouble, are best prepared for honour and
relief from God.
(3.) That she was very charitable and generous ; when
this stranger desired her to go fetch him some water to drink,
she readily went, at the first word, v. 10, 11. She objected
not the present scarcity of it, nor asked him what he would
give her for a draught of water, for now it was worth money,
nor hinted that he was a stranger, an Israelite, with whom,
perhaps, the Sidonians cared not for having any dealings, any
more than the Samaritans, John iv. 9. She did not excuse
Herself on account of her weakness through famine, or the ur-
gency of her own affairs; did not tell him she had something
else to do than to go on his errands, but left her gathering of
the sticks for herself, to fetch water for him, which perhaps
she did the more willingly, being moved with the gravity of
‘his aspect. We should be ready to do any office of kindness,
even to strangers; if we have not wherewith to give to the
distressed, we must be the more ready to work for them ; a
cup of cold water, though it cost us no more than the labour
of fetching, shall, in no wise, lose its reward.
(4.) That she had a great confidence in the word of God,
it was a great trial of her faith and obedience, when, having
told the prophet how low her stock of meal and oil was, and
that she had but just enough for herself and her son, be bade
her make a cake for him, and make his first, and, after, prepare
for herself and her son ; if we consider, it will appear as great
a trial as could be, in so small a matter ; “Let the children
first be served ;” (might she have said ;) “ charity begins at
home ; I cannot be expected to give, having, but little, and
not knowing, when that is gone, where to obtain more.” She
had much more reason than Nabal to ask, “Shall I take my
meat and my oil, and gwe it to one that I know not whence he
is ?” Elijah, it is true, made mention of the God of Israel, v.
14. but what was that to a Sidonian 3 Or, if she had a vene-
ration for the name Jehovah, and valued the God of Israel, as
the true God, yet what assurance had she that this stranger
was his prophet, or had any warrant to speak in his name 2
It was easy for a hungry vagrant to impose upon her. But she
gets over all these objections, and obeys the precept, in de-
pendence upon the promise ; she went and did according to
the saying of Elijah, v. 15. O woman, great was thy faith ,
one has not found the like, no not in Israel : all things con-
sidered, it exceeded that of the widow, who, when she had but
two mites, cast them into the treasury; she took the prophet's
word, that she should not lose by it, but it should be repaid
with interest. Those that can venture upon the promise of
God, will make no difficulty of exposing and emptying them-
selves in his service, by giving him his dues out of a little, and
giving him his part first. They that deal with God, must deal
upon trust; seek first his kingdom, and then other things shall
be added : by the law, the first-fruits were God’s, the tithe
was taken out first, and the heave-offering of their dough was
first offered, Numb. xv. 20, 21. But sufely the increase of
this widow’s faith, to such a degree as to enable her thus to
deny herself, and to depend upon the divine promise, was as
great a miracle in the kingdom of grace, as the increase of her
oil was in the kingdom of Providence. . Happy are they who
can thus, against hope, believe and obey in hope.
2. The care God took of her and her guest ; the barrel of
meal wasted not, nor did the cruse of oil fail, but still, as they
took from them, more was added to them by the divine power,
v. 16. Never did corn or olive so increase in the growing
(says Bishop Hall) as these did in the using ; but the multi-
plying of the seed sown, 2 Cor. ix. 10. in the common course
of Providence, is an instance of the power and goodness of
God, not to be overlooked because common. The meal and
the oil multiplied, not in the hoarding, but in the spending ;
for there is that scattereth, and yet increaseth ; when God
blesses a little, it will go a great way, even beyond expecta-
tion ; as, on the contrary, though there be abundance, if he
blow upon it, it comes to little, Hag. i. 9; ii. 16.
(1.) This was a maintenance for the prophet; still miracles
shall be his daily bread ; hitherto, he was fed with bread and
flesh, now, with bread and oil, which they used as we do but-
ter; manna was both, for the taste of it was as the taste of
fresh oil, Numb. xi. 8. This Elijah was thankful for, though
he had been used to flesh twice a day, and now had none at
all : those that cannot live without flesh once a day, at least,
because they have been used to it, could not have boarded
contentedly with Elijah, no not to live upon a miracle.
(2.) It was a maintenance for the poor widow and her son,
and a recompence to her for entertaining the prophet : there
is nothing lost by being kind to God’s people and ministers,
she that received a prophet had a prophet’s reward ; she gave
him house-room, and he repaid her with food for the house-
hold. Christ has promised to those who open their doors to
him, that he will come in to them, and sup with them, and
they with him, Rev. iii. 20. Like Elijah here, he brings to
those who bid him welcome, not only his own entertainment,
but theirs too. See how the reward answered the service ;
she generously made one cake for the prophet, and was re-
paid with many for herself and her son. When Abraham
offers his only son to God, he is told he shall be the father of
multitudes ; what is laid out in piety or charity, is let out to.
the best interest, upon the best securities. One poor meal's
meat this poor widow gave the prophet, and, in recompence
of it, she and her son did eat many days, v. 15. above two
years, in a time of general scarcity; and to have their food
from God’s special favour, and to eat it in such good company
as Elijah's, made it more than doubly sweet. It is promised
to them that trust in God, that they *:::: be ashamed in the
Brrone CHRIST, 908.
The widow's sonºraised to life.
*I. KING-S, XVIII.
evil time; but in the days of famine they shall be satisfied, Ps.
.xxxvii. 19. tº
17 And it came to pass, after these things, that
the son of the woman, the mistress of the house, fell
sick; and his sickness was.sosore, that there was no
breath, left, in him. 18. And she said ſunto Elijah,
..What have I to do with thee, O,thoutman of God 2.
art thou, come unto me to call Amy . Sin “to remem–
brance, and to slay my son 2 - 19 "And he said unto
her, Give me thy son. And, he took him out Öf her
bosom, and carried him up, into a loft ..where she
abode, and laid him, upon his own bed. 20 And he
cried, unto the LoRD, and said, O LORD myi-God,
hast thou also brought evil upon the widow with
whom, I sojourn, by slaying her son? :21 And'he
..stretched himself..upon the child three times, and
cried...unto the LORD, and, said, O LORDºmy. God, I,
pray thee, let this child’s soul come into him again.
22 And the LoRD heard the voice of Elijah, and the
soul of the child came into him again, and he revived.
23 And Elijah, took the child, and brought him
down, out of the chamber into the house, and de-
livered him unto his mother: and Elijah said, 'See,
thy son liveth ! 24 And the woman said to Elijah,
Now by this I know that thou art a man. of God,
and that the word of the, LoRD, in thymouth is truth.
We have here, a further recompence-made to the widow.for
her kindness to the prophet; as if it were a small thing to be
kept alive, her son, when dead, is restored to life, and so
restored to her. Observe,
I. The sickness, and death of the child; for aught that ap-
pears, he was her only son, the comfort of her widowed estate.
He was fed miraculously, and yet that did not secure him from
sickness and death ; Your fathers,did eat manna, and are dead,
but there is bread, of which a man may eat, and not die, which
was given for the life of the world, John vi. 49; 50. This
affliction was to this widow as:a thorn in the flesh, lest she
should be lifted up above measure, with the favours that were
done her, and the honours that were put upon her. 1. She
was nurse to, a great-prophet, was employed to sustain him,
and, had strong reason, to think; the Lord would do her good ;
yet now, she loses her child. , Note, We must not think it
s.strange, if we meet with very sharp afflictions, even then when
...we are in the way of duty, and of eminent service to God. 2.
She was herself nursed by miracle, and kept a good house
without charge or care, by a distinguishing blessing from
heaven ; and, in the midst of all this satisfaction, she is thus
afflicted. Note, When we have the clearest manifestations of
God’s-favour and good will towards ºus, even then-we must
prepare for the rebukes of, Providence; our mountain never
stands so strong, but it may be moved, and ºtherefore, in this
world, we must always rejoice, with trembling. . . * , -
;II. Her pathetic complaint to the prophet of this affliction ;
it should seem the child died suddenly, else: she would have
applied, to Elijah, while he was sick, for the cure of him; but
being dead, dead in her bosom; she expostulates with the pro-
phet upon it, rather to -give vent to her sorrow, than intany
hope of relief, v. 18.
1. She expresses herself passionately : What have I to do
with thee, O thou, man of God? How calmly had she spoken of
her own and her child’s death, when she expected to die for
want, v. 12. that we may eat and die? Yet now that her ehild
dies, and not so miserably as by famine, she is extremely, dis-
turbed at it: we may speak lightly of an affliction at a dis-
sance, but when it toucheth ws, we are troubled, Job iv. 5.
Then,she spake deliberately, now in haste; the death of the
: Child was now a surprise to her, and it is hard to keep our
spiritsºeomposed, when troubles come upon us suddenly and
unexpectedly, and in the midst of our peace and prosperity;
She calls him a man of God, and yet quarrels with him, as if
he had occasioned the death...of her child, and is ready to wish
she had neverseen him, forgetting past mercies and miracles;
“What have I done against thee?” “So some understand it;
ſ
t
r
;
“Whereinshave [...offended thee, or been wanting in my duty 2
Show one wherefore thow contendest, with me.”
2. Yet she expresses herself-penitently ; “Art thow come to
call my sin to thy remembrance, as the cause of the affliction,
and so to call it to my remembranee,as the effect of the afflic-
tion ?” Perhaps: she, knew of ; Elijah’s intercession; against
, Israel, and, being: conscious to herself of ; sin, perhaps her
t?
former worshipping of Baal, the god of the Sidonians, she
apprehends he had made intercession against her. Note, (li)
When God removes, our comforts from us, he remembers our
sins against us, perhaps the iniquities of our youth; though
long since past, Job. xiii.26. Our sins;are the death.ofou’
3 children. (2.) When God; thus remembers, our sins against
us, he designs, thereby, to make use remember:them against
ourselves, and repent of them. -
III. The prophet's address to God, upon this occasion; he:
gave no answer to her expostulation, but brought it to Göd,
and laid the case before him, not knowing what to say to it
himself: he took the dead child from his mother's bosome to
...his own bed, v. 19. Probably, he had taken; a particular
kindness to the child, and found the affliction his own, more.
than by sympathy; he retired to his chamber, land, 1. He
humbly reasons with God concerning the death of the child,
v. 20. He sees death striking...by commission from God .
Thou hast brought this evil; for is there any evil, of this kind
in the city, in the family, and the Lord has not done it? §He
pleads the greatness of the affliction to the poor mother ; “It
is evil upon the widow; thou art the widow's God; and dost not
usually bring evil upon widows; it is affliction; added to the
afflicted.” . He pleads this, own concern ; “. It is the widow.
with whom I sojourn ; wilt thou, that art; my God, bring evil
upon one of the best of my benefactors 3 I shall be reflected
upon, and others will be afraid of entertaining me, if I bring
death into the house where I come.” 2. He earnestly begs
of God to restore the child to life again, v.2.1. We do not
read, before this, of any that were raised to life : yet Elijah,
by a divine impulse, prays for the resurrection of this child:
which yet will not warrantºus to do the like : David expected
not, by fasting and prayer, to bring his child" back to life, 2
“Sam. xii. 23. but Elijah had a power-to-work miracles; which
David had not; he stretched himself upon the child, to affect
himself with the case; and to show, how much he was affected
with it, and how desirous he was of the restoration of the
child, he would, if he could, put life into him by his own
breath, and warmth : also to give a sign of what God would
do by his power, and what he does by his grace, in raising of
dead souls to: a spiritual life ; the Holy Ghost comes upon
them, overshadows them, and puts life into them : he is very
particular in his prayer, Pºpray theevlet this child's soul come
into him again; which plainly supposes the existence of "the
soul in a state of separation from the body; and, eonsequently,
its immortality; which, Grotius:thinks; God designed by this.
miracle to give intimation and evidence of, for the encourage-
'ment of his suffering people. . } º º
IV. The resurrection of the child, and the great satisfaction
it gave to the mother; the child revived, v. 22. See "the
power of prayer, and the power of him who hears prayer, who
kills and makes alive. Elijah brought him to his mother, who,
we may suppose, could scarcely believe: her own eyes, and
therefore Elijah assures her it is her own ; “It is thiſ son that
liveth, see it is thy own, and not another,” v. 23. The good
woman hereupon cries out, Now I know that thou art a man of
God; though she knew it before, by the increase of her meal,
yet the death of her child she took solunkindly, that she be-
gan to question it; (a good man surely would not serve her
so ;) but now she was abundantly satisfied that he had both
the power and goodness of a man of God, andwill never doubt
of it again, but give up herself to the direction of his word,
and the worshipping of the God of Israel. Thus the death of
the child, like that of Lazarus, John Xi. 4. was for the glory of
God, and the honour of his prophet.
CHAP. 'YVIII. hał
*We left the prophet Elijah wrapt up in, obscurity ; *t does not appear that
ºff. the É. #. #. or the # of the child, ###.
him taken notice of at Zárephath, for then Ahab fºould have discovered.
him ; he would rather do good, than be known to do it; but in this chap-
ter his appearance was as public, as, beforé; his retirement was clºsé:
the days appointed for his concealment, (which was pºrt of the fudg:
ment upon Israel,) being finished, he is now comman ed to show himself
to Ahab, and expect rain upon the earth, v. 1. Pursuant tº this order,
we have here, I. His interview with Obadiah, one of Ahab's servants,
by whom he sends notice to Ahab of his coming, v.2–16. II. His in:
ºrview with Ahab himself, v. 17–19. III. His interview with all
cºsrael upon mount Carmel, in order to a public trial of titles, belºéºé
Jºord and Baal ; a most distinguished solemnity it was, in which, 1.
Baal and his prophets were confounded. 2. God and Elijah were han;
oured, p. 21–39. TV. The execution he did upon the prophets ºf Baal,
v.:40. W.' The return of the mercy of rain, at the word of Elijah, p.
41–46. It is a chapter in which are many things very observable. º
"I AN. it came to pass, after many days, that the
...ſº word of the Lok D came to Elijah in the
third year, saying, Go, show thyself unto Ahab'ſ
and, I will send rain upon the earth. .2 And:Elijab.
BEFoEE CHRIST, 906.
JElijah goes to meet Ahab.
I. KINGS, XVIII.
went to show himself unto Ahab. And there was a
sore famine in Samaria. 3 And Ahab called
Obadiah, which was the governor of his house.
(Now Obadiah feared the Lok D greatly : 4 For it
was so, when Jezebel 'cut off they prophets of the
LoRD, that Obadiah took an hundred prophets, and
hid, them by fifty in a cave, and fed them with bread
and water.) :5. And Ahab said unto Obadiah, Go
into the land, unto, all fountains of water, and unto
all brooks: ºperadventure we may findgrass to save
the horses and mules alive, that “we lose-not, all the
beasts. 6 So they divided the land between, them,
to pass,throughout, it: , Ahab went one way; by him-
self, and Obadiah went another way...by himself. 7
And as Obadiah was in the way, behold, Elijah met
him : and he knew him, and 'fell on his face, and
said, Art thou.that my lord Elijah'? 8 And he an-
swered him, I am : go, tell thy lord, Behold, Elijah
is here. 9 And he said, 'What have I, sinned, that
thou wouldest deliver, thy servant into the hand; of
Ahab, to slay, Mae 2 10 As, the LoRD thy Godiliveth,
there is not nation.or.kingdom, whither my lordrhath
not sent,to seek thee: ;and, when they said, He is not
there, he took an oath of the kingdom and nation,
...that they found thee not. : 11 And now thou sayest,
* Go, tell thy lord, Behold, Elijah, is here. 12 And it
shall come to pass, as soon as I am gone from thee,
that the Spirit of the LORD shall carry thee whither I
know not ; and so when I'come and tell. Ahab, and
he cannot find thee, he shall slay me: ; but I: thy ser-
vant fear the LORD from my youth. 13 Was it not
told my lord what I did when Jezebel slew the pro-
phets of the LORD, how .I. hid an hundred men of
: the LORD’s prophets; by fifty in a cave, and, fed them
with bread and water? 14 And now ºthou sayest,
"Go, tell ºthy lord, 'Behold, Elijah is here ; and he
shall slay me. , 15 And Elijah said, As the Lo RD of
hostsyliveth, beforewhom, Istand, I willºsurelyashew
3myself, unto him; to-day. 16-So Obadiah went to
meet Ahab, and tòld him : and Ahab went to ; meet
'Elijah.
!In these veſses, we find,
I. The sad state of Israel)at this time, upon two accounts:
1... Jezebel cut ºff the prophets of the Lord, v. 4. slew them,
ºv. 13. Being an idolater, she was a persecutor, and made
Ahab one. Even in those bad times, when the Galves were
“worshipped, and the temple at Jerusalem-deserted, yet there
were: some good people;that feared. God and served him, and
“Some good prophets that instructed them in the knowledge of
him, and assisted them in their devotions. The priests and
the Levites were: all gone to Judah and Jerusalem, 2. Chron.
xi. 13, 14. but, instead of them, God raised up these prophets,
who read and expounded the law in private meetings, or in
the families that retained their integrity, for we read not of any
Synagogues at this time ; they had not the spirit of prophecy as
Elijah, nor did they offer sacrifice, or burn incense, but taught
people to live well; and keep close to the God of Israel. These
Jezebel-aimed to extirpate; and put many of them to death;
which was as much a public calamity as a public iniquity,
and threatened the utter "ruin of religion's poor remains in
Israel. Those few that escaped the sword were forced to
abscond, and hide themselves in caves, where they were buried
alive, and cut off; though not from life, yet from usefulness,
which is the end and comfort of life; and, when the prophets
Were persecuted and driven into corners, no doubt their
friends, those few good people that were in the land, were
treated in like manner.
Yet, bad as things were, (1.)There was one very good man,
who was a great man at court, Obadiah, who answers his
name, a servant of the Lord, one who feared God, and was faith-
ful to him, and yet was a steward, of the household to Ahab.
Observe his character; he feared the Lord greatly, v. 3. was
not only a good man, but zealously and eminently good ; his
great place put a lustre upon his goodness, and gave him great
opportunities of doing good, and he 'feared the Lord from his
!ſouth, v.-12. he began betimes to be religious, and had con-
VOL. I. 5 Z
–sº

tinued long. Note, Early piety; it is to be hoped; will bezenji-
ment piety ; those that are good betimes, are likely to becºvery
good ; ;he that feared Gody from Bhis youth gamestofear, him
Agreatly. He that will: thrive, must "rise ‘betimes. (But it is
strange to finds such an eminent good-man governor of Ahab's
house, an office of great, honour, power, and trust. sº
was strange that, so wicked a man as Ahab would prefer him
to it, and continue;him in it; certainly it was because he was
a man of gelebrated:honesty, industry, ſandúngenuity, and one
whom he could repose;a confidence in, whose eyes the could
trust as much as his own; as appears here, v-5. Joseph;and
; Daniel, were preferred, because there were none so:fit as they
'for the places they were preferred to. Note, Those who pro-
ifess: religion should study to recommend themselves to the
sesteem; even of those that are, without, by their integrity; fide-
'lity, and application-to-business. [2] It was strange that so
‘good: a manas Gbadiah would aceept of preferment inta Oourt
so addicted:to idolatry, and all manner-of-wickedness. We
ºmayibes sure, it was: not made necessary, to qualify him for
preferment, that he should be of the king's religion,ithat he
3.should conform to the statutes of Omici, or the law of the house
9 of Ahab. Obadiah would not have aceepted the plage,iifche
could “not haveshadjito without bowing theiknee to, Baal; nor
«was Ahab-so impolitic as: to exclude those from: offices, that
swere fit to serve himsmerely because they would not jointwith
him, in his devotions.;that man that is true to his God, will be
::faithful to, his prince. Qbadiah theréfore could; with aggood
conscience, enjoy the place, and therefore would notidecline
it, or give it up; though the foresaw he could not do theggood
aheddesired to do in; it; they that fear God need: not go out of
ºtherworld; bad as it is.. . [3.] It was strange that either he did
not reform Ahab,; or, Ahab, corrupt him ; , but, it seems; they
were both fixed ; he that was filthy, would befilthy; still, and
she that was holy would be holy, still. Those that, fear God
..greatly will, keep up the fear of him in bad times and places;
thus: Obadiah, did. 'God “has his 'remnant among all-sorts,
high-and low ; there were saints in Nero's household; and in
Ahab's, (2.) This great good manºused his power for the
protection of God’s prophets; he hid, 100:of them, in two Gaves,
when the persecution was hot, and fed them with breadqand
water, v. 4. He did not think it enough to fear God himself,
but, having wealth and power wherewithal' toidoſit}he thought
‘himself obliged to assist and countenance others: that feared
: God ; “nor did he think his being kind to them woulde exquse
‘him from being good himself, but he did both, he both feared
i God greatly himself, and patronised, those that feaped him
..likewise. See how wonderfully: God-raises up friends for his
ministers and people, for their shelterein difficult times, there
where one should least expect them ; bread and water were
“now scarce commodities, yet Obadiah will find a competency
of both for God’s prophets, to keep them alive for service here-
after, though now they were laid, aside. «»
.2. When Jezebel cut off God’s prophets, God-cutoff their
necessary provisions by the extremity of the drought. £er-
haps Jezebel persecuted God’s prophets, under pretence that
they were the cause of the judgment, because:Elijah had fore-
told it ; ‘Christianos ad leones—Away" with 'Christians, to the
lions. But God made them know the contrary, for the famine
::continued till #Baal's prophets were sacrificed, and so great a .
: scarcity of water, there was, that the king himself and Obadiah
went in person throughout the land, toºseek for grass for the
cattle, v. 5;6. Provideneeſ ordered its so, that. Ahab might,
1 with his own eyes, see how bad the consequences df this judg-
ment were, that so helmight be the better ificlined to hearken
1 to Elijah; who would direct him into the only way to put an
end to it. Ahab's care was not to lose all the beasts, many
being already lost; but he took no care about his soul," not to
lose that ; took a deal:óf pains to seek grass, but none to seek
the favour of God; fencing against the effect, but “not” in-
“quiring how to remove the cause. "The land off.Judah lay
close, to the land of Israel, yetweifind no complaint there of
the want of rain ; for Judith yet ruled with God; and was faith-
ful with the saints and prophets, Hos. xi. 12. "By which dis-
tinction. Israel might plainly have seen the ground 6f God’s
controversy, when God caused it to rain upon one city, and not
wpon another, Amos iv.;7;18.” but they blinded their eyes, and
hardened their hearts, and would not see. º -
II. The steps taken “toward redressing the grievance, by
'Elijah's appearing again upon the stage, to fact as a Tishbite, a
converter, or reformer of Israel, for so (some think) that title of
his signifies. "Turn them again to the Lord (God, 6f h9sts,
from whom they have revolted; and all will be 'well-qūickly;
this must be Elijah’s doings. See Luke i 16, 17.
1. Ahab had made diligent search for him;v. 10...had:öffered
rewards to any one that would discoveºn, sent spies into
BEFORE CHRIST, 906.
Ahab sends for false prophets.
I. KINGS, XVIII.
every tribe and lordship of his own dominions, as some under-
stand it, or, as others, into all the neighbouring nations and
kingdoms that were in alliance with him ; and when they de-
nied that they knew any thing of him, he would not believe
them, unless they swore it, and, as should seem, promised
dikewise, upon oath, that, if ever they found him among them,
they would discover him, and deliver him up. It should seem
he made this diligent search for him, not so much that he
might punish him for what he had done in denouncing the
judgment, as that he might oblige him to undo it again, by
recalling the sentence, because he had said it should be ac-
cording to his word ; having such an opinion of him as men
foolishly conceive of witches, that, if they can but compel
them to bless that which they have bewitched, it will be well
again, or such as the king of Moab had of Balaam ; I incline
to this, because we find, when they came together, Elijah,
knowing what Ahab wanted him for, appointed him to meet
him on mount Carmel, and Ahab complied with the appoint-
iment, though Elijah took such a way to revoke the sentence,
and bless the land, as perhaps he little thought of.
2. God, at length, ordered Elijah to present himself to
Ahab, because the time was now come when he would send
rain upon the earth, v. 1. or, rather, upon the land ; above two
years, he had lain hid with the widow at Zarephath, after he
had been concealed one year by the brook Cherith ; so that
the third year of his sojourning there, here spoken of, v. 1.
was the fourth of the famine, which lasted, in all, three years
and six months, as we find, Luke iv. 25. James v. 17. Such
was Elijah's zeal, no doubt, against the idolatry of Baal, and
such his compassion to his people, that he thought it long to
be thus confined to a corner; yet he appeared not, till God
bade him, “Go, shew thyself to Ahab, for now thine hour is
come, even the time to favour Israel.” Note, It bodes well to
any people, when God calls his ministers out of their corners,
and bids them show themselves; a sign that he will give rain on
the earth ; however, we may the better dispense with the bread
of affliction, while our eyes see our teachers, Isa. xxx. 20, 21.
3. Elijah first surrendered, or, rather, discovered, himself
to Obadiah. He knew, by the Spirit, where to meet him, and
we are here told what passed between them.
(1.) Obadiah saluted him with great respect, fell on his
face, and humbly asked, Art thou that my Lord Elijah 2 v.
7. As he had showed the tenderness of a father to the sons
of the prophets, so he showed the reverence of a son to this
father of the prophets; and by this made it appear that he did
indeed fear God greatly, that he did honour to one that was his
extraordinary ambassador, and had a great interest in heaven.
(2.) Elijah, in answer to him, [1..] Transfers the title of
honour he gave him to Ahab : Call him thy lord, not me;
that is a fitter title for a prince than for a prophet, who seeks
*ot honour from men. Prophets should be called seers, and
shepherds, and watchmen, and ministers, rather than lords 3
as those that mind duty more than dominion. [2.] He bids
Qbadiah go tell the king that he was there to speak with him.
Tell thy lord, Behold, Elijah is forthcoming, v. 8. He would
have the king know before, that it might not be a surprise to
him, and that he might be sure it was the prophet's own act,
to present himself to him.
(3.) Obadiah begs to be excused from carrying this message
to Ahab, for it might prove as much as his life was worth.
#: He tells Elijah what great search Ahab had made for
him, and how much his heart was upon it to find him out, v.
10... [2.] He takes, it for granted, that Elijah would again
withdraw, p. 12.. The Spirit of the Lord shall carry thee," (as
3t is likely he had done sometimes, when Ahab thought hé had
been sure of him,) whither I know not. See 2 Kings ii. 16.
He thought Elijah was not in good earnest, when he bade him
tell Ahab where he was, but intended only to expose the im-
potency of his malice; for he knew Ahab was not worthy to
receive any kindness from the prophet, and it was not fit that
the prophet should receive any mischief from him. [3.] He
is sure Ahab would be so enraged at the disappointment, that
he would put him to death for making a fool of him, or for not
1aying hands on Elijah himself, when he had him in his reach,
4. 12. Tyrants and persecutors, in their passion, are often
*Inreasonably outrageous, even toward their friends and con-
fidants. [4] He pleads that he did not deserve to be thus
exposed, and put in peril of his life, What have I sinned? v. 9.
Nay, v. 13. Was it not told my lord, how I hid the prophets?
He mentions this, not in pride or ostentation, but to convince
Elijah, that, though he was Ahab's servant, he was not in his
interest, and therefore deserved not to be bantered as one of
the tools of his persecution. He that had protected so many
prophets, he hoped, should not have his own life hazarded by
30 great a prophet. .
(4.) Elijah satisfies him that he might, with safety, delive -
this message to Ahab, by assuring him, with an oath, that he
would, this very day, present himself to Ahab, v. 15. Let but
Obadiah know that he spake seriously, and really intended it,
and he will make no scruple to carry the message to Ahab.
Elijah swears by the Lord of hosts, who has all power in his
hands, and was therefore able to protect his servant against
all the powers of hell and earth. -
(5.) Notice is hereby soon brought to Ahab, that Elijah had
sent him a challenge to meet him immediately at such a place,
and Ahab accepts the challenge, he went to meet Elijah, v. 16.
We may suppose it a great surprise to Ahab, to hear that
Elijah, whom he had so long sought, and not found, was now
found without seeking. He went in quest of grass, and finds
him, from whose word, at God’s mouth, he must expect rain.
Yet his guilty conscience gives him little reason to hope for it,
but, rather, to fear some other more dreadful judgment. Had
he, by his spies, surprised Elijah, he would have triumphed
over him, but, now that he was thus surprised by him, we
may suppose he even trembled to look him in the face; hated
him, and yet feared him, as Herod did John.
17 And it came CD pass, when Ahab saw Elijah,
that Ahab said unto him, Art thou he that troubleth
Israel ? 18 And he answered, I have not troubled
Israel; but thou and thy father's house, in that ye
have forsaken the commandments of the LoRD, and
thou hast followed Baalim. 19 Now therefore send,
and gather to me all Israel unto mount Carmel, and
‘the prophets of Baal four hundred and fifty, and the
prophets of the groves four hundred, which eat at
Jezebel’s table. 20 So Ahab sent unto all the chil-
dren of Israel, and gathered the prophets together
unto mount Carmel.
We have here the meeting between Ahab and Elijah , as
bad a king as ever the world was plagued with, and as good a
prophet as ever the church was blessed with.
1. Ahab, like himself, basely accuses Elijah ; he dares not
strike him, remembering that Jeroboam’s hand was withered
when it was stretched out against a prophet, but gives him bad
language, which was no less an affront to him that sent him.
It is a very coarse compliment with which he accosts him, at
the first word, Art thou, he that troubleth Israel ? v. 17. How
unlike was this to that with which his servant Obadiah saluted
him, v. 7. Art thou that my lord Elijah 2 Obadiah feared God
greatly, Ahab had sold himself to work wickedness; and both
discovered their character by the manner of their address to
the prophet. One may guess how people stand affected to
God, by observing how they stand affected to his people and
ministers. Elijah now came to bring blessings to Israel, tid-
ings of the return of the rain ; yet he is thus affronted. Had
it been true that he was the troubler of Israel, Ahab, as king,
had been obliged to animadvert upon him. There are those
who trouble Israel by their wickedness, whom the conserva-
tors of the public peace are concerned to inquire after. But
it was utterly false concerning Elijah ; so far was he from
being an enemy to Israel’s welfare, that he was the stay of it,
the chariots and horsemen of Israel. Note, It has been the lot
of the best and most useful men, to be called and counted the
troublers of the land, and to be run down as public grievances.
Even Christ and his apostles were thus misrepresented, Acts
xvii. 6.
2. Elijah, like himself, boldly returned the charge upon the
king, and proved it upon him, that he was the troubler of Israel,
v. 18. Elijah is not the Achan ; ‘‘ I have not troubled Israel,
have neither done them any wrong, nor designed them any
hurt.” They that procure God’s judgments do the mischief,
not he that foretells them only, and gives warning of them,
that the nation may repent, and prevent them. I would have
healed Israel, but they would not be healed. Ahab is the Achan,
the troubler, who follows Baalim, those accursed things. No-
thing creates more trouble to a land than the impiety and pro-
faneness of princes and their families.
3. As one having authority immediately from the King of
kings, he orders a convention of the states to be forthwith
summoned to meet at mount Carmel, where there had been
an altar built to God, v. 30. Probably, on that mountain they
had had an eminent high place, where, formerly, the pure
worship of God had been kept up as well as it could be any
where but at Jerusalem. Thither all Israel must come, to give
Elijah the meeting, and the prophets of Baal, who were dis-,
persed all the country over, with those of the groves, who were
906
BEFORE CHRIST, 906.
I. KINGS, XVIII. The true God proved by Elijah.
Jezebel's domestic chaplains, must there make their personal
appearance. - -
4. Ahab issues out writs accordingly, for the convening of
this great assembly, v. 20. either because he feared Elijah,
and durst not oppose him ; (Saul stood in awe of Samuel more
than of God ;) or because he hoped Elijah would bless the
land, and speak the word that they might have rain, and,
Rupon those terms, they would be all at his beck. Those that
slighted and hated his counsels, would gladly be beholden to
him for his prayers. Now God made those who said they were
Jews and were not, but were of the synagogue of Satan, to come,
and, in effect, to worship at his feet, and to know that God had
Qoved him, Rev. iii. 9.
21 And Elijah came unto all the people, and said,
How long halt ye between two opinions 2 if the
LoRD be God, follow him : but if Baal, then follow
him. And the people answered him not a word.
22 Then said Elijah unto the people, I, even I only,
remain a prophet of the LoRD ; but Baal’s prophets
are four hundred and fifty men. 23 Let them
therefore give us two bullocks; and let them choose
One bullock for themselves, and cut it in pieces,
and lay it on wood, and put no fire wrºder: and I
will dress the other bullock, and lay it on wood,
and put no fire under: 24 And call ye on the
name of your gods, and I will call on the name of
the Lo RD : and the God that answereth by fire, let
him be God. And all the people answered and said,
It is well spoken. 25 And Elijah said unto the
prophets of Baal, Choose you one bullock for your-
selves, and dress it first ; for ye are many: and call
on the name of your gods, but put no fire under.
26 And they took the bullock which was given
them, and they dressed it, and called on the name
of Baal from morning even until noon, saying, O
Baal, hear us! But there was no voice, nor any
that answered. And they leaped upon the altar
which was made. 27 And it came to pass at noon,
that Elijah mocked them, and said, Cry aloud ;
for he is a god : either he is talking, or he is pur-
suing, or he is in a journey, or peradventure he
sleepeth, and must be awaked. 28 And they cried
aloud, and cut themselves, after their manner, with
knives and lancets, till the blood gushed out upon
them. 29 And it came to pass, when mid-day was
past, and they prophesied until the time of the of.
fering of the evening sacrifice, that there was neither
voice, nor any to answer, nor any that regarded.
And Elijah said unto all the people, Come near
me. And all the people came near unto him.
And he repaired the altar of the LORD that was
broken down. 31 And Elijah took twelve stones,
according to the number of the tribes of the sons of
Jacob, unto whom the word of the Lord came,
saying, Israel shall be thy name: 32 And with
the Stones he built an altar in the name of the
LORD : and he made a trench about the altar, as
great as would contain two measures of seed. 33
And he put the wood in order, and cut the bullock
in pieces, and laid him on the wood, and said, Fill
four barrels with water, and pour it on the burnt-
sacrifice, and on the wood. 34 And he said, Do it
the second time : and they did it the second time.
And he said, Do it the third time: and they did it
the third time. 35 And the water ran round about
£he altar; and he filled the trench also with water.
36 And it came to pass, at the time of the offering
of the evening sacrifice, that Elijah the prophet
came near, and said, Lo RD God of Abraham, Isaac,
and of Israel, let it be known this day that thou art
God in Israel, and that I am thy servant, and that
H have done all these things at thy word. 37 Hear
me, O Lord, hear me ; that this people may know
that thou art the LOf D God, and that thou hast
turned their heart back again. 38 Then the fire of
the LORD fell, and consumed the burnt-sacrifice,
and the wood, and the stones, and the dust, and
licked up the water that was in the trench. , 39
And when all the people saw it, they fell on their
faces: and they said, The LORD, he is the God ;
the LoRD, he is the God. 40 And Elijah said unto
them, Take the prophets of Baal ; let not one of
them escape. And they took them : and Elijah
brought them down to the brook Kishon, and slew
them there. -
Ahab and the people expected that Elijah should, in this
solemn assembly, bless the cand, and pray for rain ; but he has
other work to do first. The people must be brought to repent
and reform, and then they may look for the removal of the
judgment, but not till then. This is the right method ; God
will first prepare our heart, and then cause his ear to hear ; will
first turn us to him, and then turn to us, Ps. x. 17; lxx. 3.
Deserters must not look for God’s favour, till they return to
their allegiance. Elijah might have looked for rain 70 times
7 times, and not have seen it, if he had not thus begun his
work at the right end. ë
Three years and a half's famine would not bring them back
to God; Elijah will endeavour to convince their judgments,
and, no doubt, by special warrant and direction from heaven,
he put the controversy between God and Baal upon a public
trial. It was great condescension in God, that he would suf-
fer so plain a case to be disputed, and would permit Baal to
be a competitor with him ; but thus God would have every
mouth to be stopped, and all flesh to become silent before
him. God’s cause is so incontestably just, that it needs not
fear to have the evidences of its equity searched into, and
weighed. & o
I. Elijah reproves the people for mixing the worship of God
and the worship of Baal together. Not only some Israelites
worshipped God, and others Baal, but the same Israelites
sometimes worshipped one, and sometimes the other. This
he calls, p. 21. Halting between two opinions, or thoughts.
They worshipped God, to please the prophets, but worshipped
Baal, to please Jezebel, and curry favour at court. . They
thought to trim the matter, and play on both sides, as the Sa-
maritans, 2 Kings xvii. 33. Now Elijah shows them the ab-
surdity of this ; he does not insist upon their relation to
Jehovah. “Is he not yours, and the God of your fathers,
while Baal is the God of the Sidonians? And will a nation
change their God? Jer. ii. 11. No, he waves the prescription,
and enters upon the merits of the cause.” There can be but
one. God, but one infinite and but one supreme : there needs
but one God, one omnipotent, one all-sufficient : what occa-
sion for addition to that which is perfect : . Now if, upon
trial, it appears that Baal is that one infinite omnipotent
Being, that one supreme Lord and all-sufficient Benefactor,
you ought to renounce Jehovah, and cleave to Baal only :
but, if Jehovah be that one God, Baal is a cheat, and you must
have no more to do with him. Note, 1. It is very wrong to
halt between God and Baal. “In reconcilable, differences
(says Bishop Hall) nothing more safe than indifferency both
of practice and opinion; but in cases of so necessary hostility,
as betwixt God and Baal, he that is not with God, is against
him.” Compare Mark ix. 38, 39. with Matth. xii. 30. The
service of God, and the service of sin, the dominion of Christ,
and the dominion of our lusts, these are the two thoughts
which it is dangerous halting between. Those do so that are
unresolved under their convictions : unstable and unsteady in
their purposes; promise fair, but do not perform ; begin well,
but do not hold on ; that are inconsistent with themselves, in-
different and lukewarm in that which is good. Their heart is
divided, (Hos. x. 2.) whereas God will have all or none. 2.
We are fairly put to our choice whom we will serve, Josh:
xxiv. 15. If we can find one that has more right to us, or will
be a better master to us, than God, we may take him at our
peril. God demands no more from us than he can make out
a title to.
This fair proposal of the case, which Eijah here makes, the
people knew not what to say to, they answered him not a word
They could say nothing to justify themselves, and they would
say nothing to condemn themselves, but, as people confound-
ed, let him say what he would. g
II. He proposes to bring the matter to a fair trial; and it
was so much the fairer, because Baal § all the external
BEFORE CHRIST, 906.
JBaal's prophets destroyed.
I. KINGS, XVIII.
r-
advantages on his side. The king and court. were all for
Baal ; so, was the body of the people. The managers of Baal’s
cause were 450 men, fat, and well fed, v. 22...beside 400 more,
their supporters, or seconds, v. 19. The manager of God’s
cause was but one man, lately a poor exile, hardly kept from
starving; so that God’s cause has nothing to support it but its
own right. However, it is put to this experiment; “Let each
side prepare a sacrifice, and, pray to its God; and, the God that
answereth by fire, let him be God ; if neither do, let them turn
atheists; if both, let them continue to halt between two.”
Elijah, doubtless, had a special commission from God to put
it to this: test, else he had tempted God and affronted religion;
but the case was extraordinary, and the judgment upon it
would...be.of use, not only then, but in, all-ages. It is an in-
stance of the courage of Elijah, that he durst stand alone, in
the cause of God against such powers and numbers; and the
issue, encourages:all God’s witnesses and advocates. never to:
fear the face of man. Elijah...does not say, “The God...that
answers by, water,” (though...that was the:thing the country
needed,) but “...that answers by fire, let him be God ;”, because,
the atonement, was to be made by sacrifice, before the judg-
ment.could be removed in merey...The God therefore that has
power to pardon, sin, and to signify it...by consuming the sin-
offering, must needs be the God...that can relieve usagainst
the gº mity. He that can, give fire, can give rain; see Matth.
IX. X., O. -
III. The people join issue with him: It, is: well-spoken, v.
24. They allow the proposal to:be fair and, unexceptionable.
“God had often...answered by fire; if..Baal cannot do.so, let
him...be gast off for an usurper.” They were very desirous; to;
. See, the experiment tried; and seemed resolved to abide by the
issue; whatever.it should be. They that were firm, for God,
doubted not, but it would end: to his honour;, they...that were
indifferent, were willing...to be 'determined. ...Ahab and the
prophets, of Baal,durst not-oppose, for fear of the people, and
hoped...that either they could obtain fire from,heaven, (though
...they never had yet,); and the rather, because, as...somethink,
they worshipped the sun in Baal ; or, that Elijah could not,
Ibegause:not at the temple, where. Godawas...wont.thus:to mani-
fest.his; glory. . . if, in this trial, they could but bring it; to a
drawn battle, their other advantages would give them, the vic-
tony. Letitºgo on therefore: to a trial. -
..IV. The prophets of, Baal try: first, but in vain, with their
igod. They covet.the precedency, not only for. The honour of
it, but that, if they could, but in: the least seem to gainſ their
point, Elijah might-hot.be admitted to make the trial. Elijah
allows it them, v.25.gives them the leading for their greater
confusion ; only, knowing.that, the working of Satan is with
lying wonders, he takes care, to prevent a fraud, Be sure to put
no fire under. Now, in their:experiment, observe,
...]. How, importunate and noisy the prophets of Baal were in
their: applications to him. They got their sacrifices, ready;
and we may well imagine whata, noise,450 men made, when
they cried as one man, and with all their might, O'Baal, hear
..ws ; Oilbaal, answer us ; as it is in the margin : ,and; this, for:
. Some hours together, longer than Diana's worshippers made
their cry, Great is. Diana ºf the Ephesians, Acts xix.:34. How
. Senseless, how brutish, were, they in their addresses to Baal 1:
(1.), Like fools, they leſſped upon the altar, as if they would
themselves become sacrifices with: their bullock: or, thus they
expressed their great earnestness, of mind. They leaped up.
and down, or danced about the altar: they hoped, by their
dancing, to please, their deity, as Herodias did. Herod, and so
to obtain their request. (2.). Like madmen, they cut, them-
selves in pieces, with knives and lancets, v.28. for. vexation that:
they were not answered; or in a sort of prophetic fury, hoping
to obtain the favour of their god, by, #jo him their own
blood, when they could not do it with the blood of their bul-
lock. God never, required his worshippers thus to honour
thim; but the service of the Devil, though, in some instances,
it pleases...and pampers.the body, yet, in other things, it is
really cruel to it, as in envy, and drunkenness. It seems; this
was: the manner, of the worshippers of Baal : God, expressly
forbade his worshippers, to cut themselves, Deut.-Kiv. 1. He
insºsts upon it,..that we mortify our lusts;and, corruptions; but
Corporeal; penances.and severities, such as the papists use,
which have no tendency, to that, are no pleasure to him :
Whe has required these things at your hands?
,2...How sharp Elijah was upon them, v.27. He stood by
them, and patiently, heard them for: mány hours, praying to
an idol, gyet swith secret, indignation; and disdain; and at
noon, when the Sun was at the hottest, and they too expecting
fire, then, if ever, he upbraided them with their folly ; and
notwithstanding the gravity of his office, and the seriousness
of the work he hºre him, banters them, “Cry aloud, for
he is.a god ; a goodly god, that cannot be made to heariwith-
out all this clamour ! Surely you think he is talking, or
meditating,” (as the word is,) “ or he is pursuing some deep
thoughts, thinking of somewhat else, and not minding his own
ºmatter; when not your credit,only, but all his, honour, lies at
stake, and his interest in Israel. His new conquest will be
lost, if he do not, look about him quickly.” . Note, The wor-
: ship of idols is almost ridiculous.thing, and it is but justice to
represent it.so, ; and expose its to scorn. This will, by no
means, justify those who ridicule the worshippers of God in
Christ, because the worship is not performed justin their way
Baal's prophets were so far from being convinced and put to
shame by the just reproach Elijah cast upon them, that it
made them the more violent, and act more ridiculously. A
deceived.heart.having turned them aside, they could not deliver
their souls, by saying, Is there not, a lie in our-right hand?
3. How deaf Baal was to them. Elijah did not interrupt
them, but let them go on, till they were tired, and "quite 'de-
spaired of success, which was not ſtill the time of the evening
sacrifice, v. 29. During all that time, some of themſprayed,
while others of them prophesied,...sang.hymns, perhaps, to the
praise of Baal, or, rather, encouraged those that were praying
to proceed, telling them, Baal would answer them at last : but
there was no answer, nor any that regarded. 'Idols could "do
neither good; nor evil. The prince of the power of the air; if
God had permitted him, could have caused fire to come down
from heaven.on this occasion, and gladly, would have done at
* for the support of his Baal. "We find that, the beast which
"deceives the world, does, it, Rev. xiii.”[3. He maketh fire come
down-from heaven in the sight-of-men, and so deceiveth them,
; v. 14. But God would not suffer the Devil to do it now, be-
cause the trial of his title was put on that issueſby. Consent: of
..parties.
'"W. Elijah soon obtains from his God ans answer by fire.
The Baalites are forced to give up their cause, and now it is
Elijah's turn to produce hus. Letºus see if he speed better.
YI. He fitted up an altar. "He would not make use of theirs,
which had been polluted with their prayers to Baal, but, find-
..ing. the ruins of an altar:there, which, had formerly been used
in the service of the JLord, he chose to repair that, v.30, to
intimate to them that he was not about to introduce any new
“religion, but to revive the faith-and-worship of their fathers’
Gód, and reduce them:to their first love, their first-works. He
could not bring them to the altar;at Jerusalem, unless he could
... have united the two kingdoms again, (which, for correction to
both, God designed should not now be done,) therefore, by his
prophetical authority, he builds, an altar on mount Carmel,
and so owns that which had formerly been built there. When
we:cannot carry a reformation so far as we would, wenust do
what we can, and, rather comply with some corruptions: than
not do our utmost toward the extirpation of Baal. He repaired
this altar with twelve stones, according to the number of the
twelve tribes, v. 31. Though ten of the tribes were revolted to
Baal, he will" look upon them as belonging to God still, by
; virtue of the ancient covenant with their fathers: and though
those ten were unhappily divided from the other two in civil
interest, yet in the worship of the God of Israel: they had com-
munion with each other, and they twelve were one. Mention
is made of God’s calling their father Jacob by the name of
Israel, a prince with God, v. 31... to shame his degenerate seed,
who worshipped a god which, they saw, could not hear or
: answer them, and to encourage the prophet, who was:now to
wrestle with God as Jacob did ; he also shall be a prince with
God, Ps. xxiv. 6. Thy face, O Jacob. Hos. Xii. 4. There he
spake with us.
2. Having built his altar in the-name of the flord, v.32 by
: direction from him, and with an eye to him, and not for his
:own honour, he prepared his sacrifice, v. 33. Behold the bullock
and the wood; but where is the fire? Gen. xxii. 7, 8. God will
I provide himself fire. If we, in sincerity, offer our hearts to
God, he will, by his grace, kindle a holy fire in them. Elijäh
- was no priest, nor his attendants Levites; Carmel had neither
: tabernacle:nor temple, it was a great way distant from the ark
of the testimony, and the place God had chosen ; this was not
...the altar that sanctified the gift; yet never was any sacri-
fice more acceptable to God than this. The particular:Leviti-
cal institutions were so often dispensed with, (as in the time
of the Judges; Samuel's time, and now,) that one would be
ºtempted to think they were more designed for types to be
fulfilled in the evangelical anti-types, than for laws to be
fulfilled in the strict observance of them. Their perishing
thus in the using, as the apostle speaks of them, Col. ii.22.
was to intimate the utter abolishing of them, after a while
Heb. viii.13.
3. He ordered abundance of water to be poured upon his
BEFoRE CHRIST, 906.
Rain is sent.
I. KINGS, XVIII.
altar; which he had prepared a trench for the reception of, v. .
2. and, some think, made the altar hollow, Twelve barrels
of water, (probably, sea-water; for the-sea was near, and so
much fresh water, in the time of drought, was too precious for
him to be so prodigal of it,) thrice-four, he poured upon his;
sacrifice, to prevent the suspicion of any fire under ; for if there.”
ad been any, this would have put it out ; and, to make the
expected miracle the more illustrious:
43 He then solemnly addressed himself to God by-prayer,
before...his: altar; humbly beseeching him to turn to ashes his
burnt-offering; as the phrase is, Ps. xx. 3.; and to téstify his
acceptance of it. His prayer is not long, for he used not vain
repetitions; northought he should be heard for his much speak->
ing ; but it is very grave and composed, and shows his mind:
to be calm and sedate, and far from the heats and disorders
that Băal’s prophets were in, v. 36, 37. Though he was not
at the place appointed, he chose the appointed time of the offer-
ing of the evening sacrifice; thereby to testify his communion”
with the altar at Jerusalem. Though he expected an answer
by fire; yet he came near to the altar with boldness; and feared:
not that fire. He addressed himself to God, as thé-God of
Abraham, Isaac, and Israel; acting faith" on God’s ancient
covenant, and 'reminding the people too (for prayer may pre-
wail) of their "relation both to Göd; and to the patriarchs:
Two'things he pleads here; (1.) The glory of God; “Lord;
hearºme; and 'answer me, that it may be known (for it is now.'
by the most deniédºor forgotten) that thow art God-in-Israel,
to whom alone, the homage and devotion of Israel are due, and
that I'am thy servant, and do al{I'have done, am doing, and
shall do, as thineagent; at thiſ word, and 'not to gratify any”
humour or passion of ‘my’ own. Thou employest me; Lord;
inſake it'appear that thou dost so ;” see Numb. xvi. 28, 29.
Elijah sought not his own glory, but in subserviency to God’s;
and for his own necessary vindication: (2.) The edification:
of the people; that they may know that thou art the Lord, and
may experience thy grace, turning their heart, by this miracle,
as a means; back again to thee; in order to thyreturn in a way:
of mercy to them.”
5: God immediately: answered by fire; v. 38: Eſlah's-Göd:
Was' neither' talking 'nor', pursuing needed not to be either'
awakenedior quickened; white he was yet speaking, the fife:
ºf the Lord fell, and not only; as at other times; (Lev. ix. 24
1. Chron: xxi. 6: 2'Ohron. vii: 13) consumed the sacrifice-and-
théºwood; in token of Göd’s” acceptance of the “offéring, but”
licked wy’all the water in the trench, exhaling that, and draw:
ing it up-as-a-vapour; in order to the intended.' rain; which: :
was to be the fruit of"this sacrifiée'ahd prayer; more than of:
natural causes. Compare:Ps. cxxxv. 7. He causethºvapours:
tº ascend; and makéthºlightningsförthe rain; for this rain, he:
did both. Those who failasºvićtims to the fire-of-Gód's wrath;
no”water can shelter from it, any more than"briers-orthorns;
Isaº xxvii. 4; 5: Bütthis was not 'all', to complète the mira:
cle, the fire consumed the stones of the altar, and the verydust,
to'show that it’ was no-ordinary fire; and perhaps to intimate;
that though God; accepted this occasional sacrifice from this:
altar, yet, for the future, they ought to démolish all the altars
on their high places, and, for their constant sacrifices, make
use of that 'at Jerusalem only. Moses's altar and Solómon’s
were consecrated by the fire from heaven"; but this was de-
stroyed; because no more to be used: We may well imagine
what a terror"the fire struck on guilty Ahab; and all the wor-
shippers of Bãal, and how they fled from: it as far and as fast
as they could, saying; Lest it consume-us also, alluding to
Numb. xvi; 34:
Lastly, What was the result of this fair trial. The prophets
of Bãal had failed in their proof; and could give no evidence.
-at all, to make-out their pretensions on the behalf of their god,
but were perfectly non-suited ; Elijah had; by the most con:
Vincing and undeniable evidence, proved his claims on: behalf
of the God of Israel. - - w
And now, 13. The people; as the jury; give in-their verdict
upon the trial; and they are all agreedºin it; the case is so
plain, they need not go from the bar to consideróf their verdict;
-or consult about it, they fell on their fices, and all, as one
mati; said: “Jehovah; he is the God; and not 'Baal; we are
convinced and satisfied of it; Jehovah; he is the "God,”v. 39:
Whence; one would think; they should have inferred; “If he
be the God, he shall’be our God; and we will serve him: only,”
as: Josh's Xxiv. 24: Some, we hope, had their hearts thus
turned “back, but the generality of them were convinced only;
not converted; yielded to the truth of God; that he is the God;
but consented ‘not to his covenant, that he should be theirs:
Blessed are they that have not seen what they saw; and yet
shºve believed; and been wrought upon by it, more than they
that saw it. Let it for ever be looked upon as a point adjudged
against all pretenders, (for it was carried, upon a full hearing,
against one of the most daring and threatening.competitors
that ever the God of Israel was affronted by,) that Jehovah,
he is God, God alone.
2. The prophets of Baal, as criminals, are seized, condemn-
ed, and executed, according to law, v. 40. If Jehovah'be the
true-God, Baal is a false god, to whom these, Israelites had
revolted, and seduced others to the worship of him; and there.
fore; by the express-law of God, they were to be “put to death,
JDeut. xiii. 1–11. There needed no proof of the fact; all Israel
were witnesses of it, and therefore Elijah (acting ºstill by, an
extraordinary commission, which is not to be drawnº intô a
precedent) orders: them all to be slain immediately; as: the
troublers of the land, and, Ahab, himself is so terrified; for the
present, with the fire from heaven; that he dares not oppose it.
{These were the 450 prophets of Baal ; the 400 prophetsäof the
'groves, (who, some think, were Sidónians,) though summoned,
v. 19. yet, as it should seem, did not attend; and so escaped
jthis execution, which fair escape perhaps Ahab and Jezebel
ithought themselves happy in ; but it proved they were reserved
to be the instruments of Ahab's destruction; some time after,
by encouraging him to go up to Ramoth-gilead, ch. xxii. 6.
41 And Elijah said unto. Ahab, Get thee up, eat.
and drink.; for there... is a sound of abundance, of
ºrain. . 42. So. Ahab', went up to eat; and; to; drink.
;Andº Elijah went up to the topſ of: Carmel ; ; arid he
ſcast himself down upon the earth; and put his face.
between his:knees, 43 And said:to his servant;.Gó
ºup now, look toward the sea. And he went up, and
Hooked, and said, There is nothing. And: he said;
iGO's again sever, times: 44 Andisit came to pass at
jthe seventh time, that he said, Béhold; there ariseth
a', little cloud out' of the sea, , like a man’s, hand.
And he saidj, Go.up, say, unto. Ahab, Prepare thy.
!chariot, and get theet down, that the rain stop thee
not. 45 And it came to pass, in the meanwhile,
that the heavenly was blacks with clouds and, wind,
|and there was 3 a great rain; And Ahab rodé; and
went to Jezreel. , 46.And the hand...of the JLORD, was
on Elijaht: and he girded up his loins; and ran
#before Ahab to the entrance of Jèzreel.
Israel being thus far reformed, that they had acknowledged
: the Lord to be:God, and had consented to theºexecution of
|Baal's prophets; that they might not seduce them any: more,
though'it was far short of a thorough reformation; yet was..so
|far accepted, that Gödthereupon opened the bottles of heaven,
and poured out blessings upon his land that very evening (as
it should seem) on which they did this good work, which
should have confirmed them in their reformation ; see: Hag.
|ii: 18; 19.; -
| 1: Elijah..sends Ahab to eat and drink; for joy that:God:had
now: accepted his works, and that rain: was coming ; see JEccl.
ix. 7.. 3. had continued fasting all day, either religiously,
it being...a day of prayer, or, for want of leisure, it being a day
of great expeetation ; but 'now let him eat and drink, for,
: though:others; perceive no sign of it; Elijah; by faith; hears
the sound of abundance of rain; v. 41. God reveals his secrets
to his servants the prophets; and yet, without a revelation,
we may foresee; that, when-man's judgments run down like a
river, God’s mercy will. Rain is the river of God, Ps. lxv. 9.
2. He himself retires to pray; (for though God has promised
' rain; he must ask it, Zéeh. x: 1.) and to give thanks for Gód's
answer by fire, now shoping for an answer by water. What he
said, we are not told, ; but, (1.) He withdrew himself to the
i top of Carmel, which was very high and very private..., Hence
we read of those that hide themselves in, the top of Carmel, Atmos
ix. 3. There he would be alone: Those who are called to
appear; and act in public, for God; must yet find time to be
private with him, and keep up theirconverse with him;in’soli-
tude. There:he set himself, as it were, whom his watch-tower,
like the prophet, Hab. ii. 1. (2.) He cast himself down on
his knees upon the earth, in token of humility, reverence, and
importunity; and put his face between his knees; that is, bowed
his head so low that it touched: his knees, thus abasing him-
: self in theisense of his own meanness; now that God had thus
honoured him. . *
3. He orders his servant to bring him notice, as soon as he
discerned a cloud arising out of the sea, the Méditerranean
sea; which he had a large prospect of from the top of Carmel.
The sailors at this day call it Cape Carmel. Six times hisser-
vant goes to the point of the hill, andºuins. brings no
|
BEFORE CHRIST, 906.
JElijah fed by an angel.
I. KINGS, XIX.
good news to his master; yet Elijah continues praying, will
not be diverted so far as to go and see with his own eyes, but
still sends his servant to see if he could discover any hope-
ful cloud, while he keeps his mind close and intent in prayer,
and abides by it, as one that had taken up his father Jacob’s
resolution, I will not let thee go, eacept thou bless me. Note,
Though the answer of our fervent and believing supplications
does not come quickly, yet we must continue instant in
prayer, and not faint or give over; for, at the end, it shall
speak and not lie. t
4. A little cloud, at length, appears, no bigger than a man's
hand, which presently overspreads the heavens, and waters
the earth, v. 44, 45. Great blessings often arise from small
beginnings, and showers of plenty from a cloud of a span long.
Let us therefore never despise the day of small things, but hope
and wait for great things from it. This was not as a morning-
cloud, which passes away, (though Israel's goodness was so, )
but one that produced a plentiful rain, Ps. lxviii. 9. and an
earnest of more. -
5. Elijah, hereupon, hastens Ahab home, and attends him
himself. Ahab rode in his chariot, at ease and in state, v.
45. Elijah ran on foot before him. If Ahab had paid the
respect to Elijah that he deserved, he would have taken him
into his chariot, as the eunuch did Philip, that he might ho-
nour him before the elders of Israel, and confer with him
further about the reformation of the kingdom ; but his cor-
ruptions got the better of his convictions, and he was glad to
get clear of him, as Felix of Paul, when he dismissed him,
and adjourned his conference with him to a more convenient
Season. But, since Ahab invites him not to ride with him,
he will run before him, v. 46. as one of his footmen, that he
might not seem to be lifted up with the great honour God had
put upon him, or to abate in his civil respect to this prince,
though he reproved him faithfully. God’s ministers should
make it appear, that, how great soever they look when they
deliver God’s messages, yet they are far from affecting worldly
grandeur : let them leave that to the kings of the earth.
CHAP. XIX.
We left jº at the entrance of Jezreel, still appearing publicly, and all
the people's eyes upon him. In this chapter, we have him again ab.
sconding, and driven into obscurity, at a time when he could ill have
been spared; but we are to look upon it as a punishment to Israel for
the insincerity and inconstancy of their reformation. . When people gill
not learn, it is just with God to remove their teachers into corners. Now
ºbserve, I. How he was driven into banishment by the analice of Jezebel,
His sworn enemy, v. 1-3. II. How he was met, in his banishment, by
the ſavour of God, his covenant-Friend. I. How he fed him, p. 4–8.
2. How he conversed with him, and manifested himself to him, p. 9,
11-13. heard his complaint, v. 10, 14. directed him what to do, v.
15–17. and encouraged him, v. 18. III. How his hands were
strºngſhened, at his return out of banishment, by the joining of Elisha
with him, v. 19–21.
| A” Ahab told Jezebel all that Elijah had
done, and withal, how he had slain all the
prophets with the sword. 2 Then Jezebel sent a
messenger unto Elijah, saying, So let the gods do to
me, and more also, if I make not thy life as the life
of one of them by to-morrow about this time. 3
And when he saw that, he arose, and went for his
life, and came to Beer-sheba, which belongeth to
Judah, and left his servant there. 4 But he him-
self went a day’s journey into the wilderness, and
came and sat down under a juniper-tree : and he
requested for himself that he might die; and said,
It is enough ; now, O Lord, take away my life;
for I am not better than my fathers. 5 And as he
lay and slept under a juniper-tree, behold, then an
angel touched him, and said unto him, Arise and
eat. 6 And he looked, and, behold, there was a
cake baken on the coals, and a cruse of water at
his head. And he did eat and drink, and laid him
down again. 7 And the angel of the Lord came
again the second time, and touched him, and said,
Arise and eat; because the journey is too great for
thee. 8 And he arose, and did eat and drink, and
went in the strength of that meat forty days and
forty nights, unto Horeb the mount of God. -
One would have expected, after such a public and sensible
manifestation of the glory of God, and such a clear decision
9f the controversy depending between him and Baal, to the
honour of Elijah, § confusion of Baal’s prophets, and the
universal satisfaction of the people ; after they had seen both
fire and water come from heaven, at the prayer of Elijah, and
both, in rercy to them ; the one, as it signified the accept-
ance of their offering, the other, as it refreshed their inherit-
ance, which was weary ; that now they should all, as one man,
have returned to the worship of the God of Israel, and taken
Elijah for their guide and oracle, that he should from hence-
forward have been prime-minister of state, and his directions
laws both to king and kingdom. But it is quite otherwise;
he is neglected, whom God honoured ; no respect is paid him,
no care taken of him, nor any use made of him, but, on the
contrary, in the land of Israel, to which he had been, and
º: have been, so great a blessing, he finds it impossible to
well.
I. Ahab incensed Jezebel against him. That queen-consort,
it seems, was, in effect, queen-regent, as she was afterward,
when she was queen-dowager; an imperious woman, that
managed king and kingdom, and did what she would. Ahab's
conscience would not let him persecute Elijah, (some remains
he had in him of the blood and spirit of an Israelite, which
tied his hands,) but he told Jezebel all that Elijah had done,
v. 1. not to convince, but to exasperate her. It is not said,
he told her what God had done, but what Elijah had done;
as if he, by some spell or charm, had brought fire from hea-
ven, and the hand of the Lord had not been in it. Especially,
he represented to her, as that which would make her outrage-
ous against him, that he had slain the prophets; the prophets
of Baal he calls the prophets, as if none but they were worthy
of the name. They were the gods his heart was upon, and he
aggravates the slaying of them as Elijah's crime, without tak-
ing notice that it was a just reprisal upon her for killing God’s
prophets, ch. xviii. 4. Those who, when they cannot, for
shame or fear, do mischief themselves, yet stir up others to do
§: will have it laid to their charge, as if they had themselves
One it.
II. Jezebel sent him a threatening message, v. 2. that she
had vowed and sworn to be the death of him within 24 hours.
Something prevented her from doing it just now, but she re-
solves it shall not be long undone. Note, Carnal hearts are
hardened and enraged against God by that which should con-
vince and conquer them, and bring them into subjection to
him. She swears by her gods, and, raging like one distracted,
cursed herself, if she slay not him, without any proviso of a
divine permission. Cruelty and confidence often meet in per-
secutors: I will pursue, I will overtake, Exod. xv. 9. But,
how came she to send him word of her design, and so to give
him an opportunity of making his escape 3 Did she think
im so daring, that he would not flee ? or, did she think her-
self, able to prevent it? or, was there a special providence in
it, that she should be thus infatuated, by her own fury"
am apt to think, that, though she desired nothing more than
his blood, yet, at this time, she durst not meddle with him,
for fear of the people, all counting him a prophet, a great pro-
phet, and therefore sent this message to him, merely to fright-
en him, and get him out of the way, for the present, that he
might not carry on what he had begun. The backing of her
threats with an oath and imprecation does not at all prove that
she really intended it, but only intended to make him believe
it. The gods she sware by could do her no harm.
III. Elijah, hereupon, in a great fright, fled for his life, it is
likely by night, and came to Beer-sheba, v. 3. Shall we praise
him for this? We praise him not. Where was the courage
with which he had lately confronted Ahab, and all the pro-
phets of Baal 3 nay, which kept him by his sacrifice, when
the fire of God fell upon it ! He that stood undaunted in the
midst of the terrors both of heaven and earth, trembles at the
impotent menaces of a proud passionate woman. Lord, what
is man 7 Great faith is not always alike strong. He could
not but know that he might be very serviceable to Israel at
this juncture, and had all the reason in the world to depend
upon God’s protection, while he was doing God’s work; yet
he flies. In his former danger, God had bidden him hide
himself, ch. xvii. 3. therefore he supposed he might do it now.
IV. From Beer-sheba he went forward into the wilderness,
that vast howling wilderness, in which the Israelites wander-
ed. Beer-sheba was so far distant from Jezreel, and within
the dominion of so good a king as Jehoshaphat that he could
not but be safe there ; yet, as if his fears haunted him, even
then when he was out of the reach of danger, he cannot rest
there, but went a day’s journey into the desert. Yet, perhaps,
he retired thither, not so much for his safety, as that he might
be wholly retired from the world, in order to a more free and
intimate communion with God. He left his servant at Beer-
sheba, that he might be private in the wilderness, as Abraham
left his servants at the bottom of a hill, when he went up into
BEFORE CHRIST, 906.
God converses with him.
I. KINGS, XIX.
the mount to worship God, and as Christ, in the garden, was
withdrawn from his discuples: or, perhaps, it was because he
would not expose his servant, who was young and tender, to
the hardships of the wilderness; that would be putting new
wine into old bottles. We ought thus to consider the frame
of those who are under our charge, for God considers ours.
V. Being wearied with his journey, he grew cross, (like
children when they are sleepy,) and wished he might die, v. 4.
He requested for his life, (so it is in the margin,) that he
might die; for death is life to a good man ; the death of the
body is the life of the soul. Yet that was not the reason why
he wished to die ; it was not the deliberate desire of grace,
as Paul’s, to depart, and be with Christ, but the passionate
wish of his corruption, as Job’s. Those that are, in this
manner, forward to die, are not in the fittest frame for it.
Jezebel has sworn his death, and therefore he, in a fret, prays
for it, runs from death to death, yet with this difference, he
wishes to die by the hand of the Lord, whose tender mercies
are great, and not to fall into the hands of man, whose tender
mercies are cruel. He would rather die in the wilderness than
as Baal's prophets died, according to Jezebel’s threatening,
v. 2. lest the worshippers of Baal triumph, and blaspheme
the God of Israel, whom they will think themselves too hard
for, if they can run down his advocate. He pleads, “It is
enough, I have done enough, and suffered enough, I am weary
of living.” Those that have secured such a happiness in the
other world, will soon have enough of this world. He pleads,
‘‘I am not better than my fathers, nor better able to bear those
fatigues, and therefore why should I be longer burthened with
them than they were 3’ But is this that my lord Elijah
Can that great and gallant spirit shrink thus 2 God thus left
him to himself, to show, that, when he was bold and strong,
it was in the Lord, and the power of his might, but, of himself,
he was no better than his fathers, or brethren.
VI. God, by an angel, fed him in that wilderness, into the
wants and perils of which he had wilfully thrown himself, and
in which, if God had not graciously succoured him, he had
perished. . How much better does God deal with his froward
children than they deserve Elijah, in a fit of despondency,
wished to die; God needed him not, yet designed further to
honour him, and therefore sent an angel to keep him alive.
Our case would be bad sometimes, if God should take us at
our word, and grant us our foolish passionate requests. Hav-
ing, prayed that he might die, he laid down and slept, v. 5.
wishing, it may be, to die in his sleep, and not to wake again ;
but he is awakened out of his sleep, and finds himself, not only
well provided for with bread and water, v. 6, but, which was
more, attended by an angel, who guarded him when he slept,
and twice called him to his food when it was ready for him,
v. 5, 7. He needed not complain of the unkindnesses of men,
when it was thus made up by the ministration of angels.
Thus provided for, he had reason to think he fared better than
the prophets of the groves, that did eat at Jezebel's table.
Wherever God’s children are, as they are still upon their Fa-
ther's ground, so they are still under their Father's eye and
care. They may lose themselves in a wilderness, but God has
not left them; there they may look at him that lives, and sees
them, as Hagar, Gen. xvi. 13. -
Lastly, He is carried, in the strength of this meat, to Horeb,
the mount of God, v. 8. Thither the Spirit of the Lord led
him, probably beyond his own intention, that he might have
Communion with God in the same place where Moses had,
the law that was given by Moses being revived by him. The
angel bade hint eat the second time, because of the greatness
of the journey that was before him, v. 7. Note, God knows
what he designs us for, though we do not, what services, what
trials, and will take care for us, when we, for want of fore-
sight, cannot for ourselves, that we be furnished for them with
grace sufficient. He that appoints what the voyage shall be,
will victual the ship accordingly. See how many different
ways God took to keep Elijah alive ; fed him by ravens, with
multiplied meals—then by an angel—and now, to show that
man lives not by bread alone, he kept him alive forty days with-
out meat, not resting and sleeping, which, might make him
the less to crave sustenance, but continually traversing the
mazes of the desert, a day for a year of Israel’s wanderings;
yet he neither needs food, nor desires it. The place, no
doubt, reminds him of the manna, and encourages him to
hope that God would sustain him here, and, in due time,
bring him hence, as he did Israel, though, like him, fretful
and distrustful.
9 And he came thither unto a cave, and lodged
there ; and, behold, the word of the Lo RD came to
him, and he said unto him, What doest thou here,
—º
Elijah : 10 And he said, I have been very jealous.
for the Lord God of hosts: for the children of Is–
rael have forsaken thy covenant, thrown down thine
altars, and slain thy prophets with the Sword: and
I, even I only, am left; and they seek my life, to
take it away. 11 And he said, Go forth, and stand
upon the mount before the LORD. And, behold,
the LoRD passed by, and a great and strong wind
rent the mountains, and brake in pieces the rocks,
before the Lord ; but the LORD was not in the
wind : and after the wind an earthquake; but the
LoRD was not in the earthquake : 12 And after
the earthquake a fire: but the LoRD was not in the
fire : and after the fire a still small voice. 13 And
it was so, when Elijah heard it, that he wrapped
his face in his mantle, and went out, and stood in
the entering in of the cave. And, behold, there
came a voice unto him, and said, What doest thou
here, Elijah 2 14 And he said, I have been very
jealous for the LoRD God of hosts; because the
children of Israel have forsaken thy covenant,
thrown down thine altars, and slain thy prophets
with the sword : and I, even I only, am left; and
they seek my life, to take it away. 15 And the
LoRD said unto him, Go, return on thy way to the
wilderness of Damascus; and when thou comest,
anoint Hazael to be king over Syria : 16 And .
Jehu the son of Nimshi shalt thou anoint to be king
over Israel : and Elisha the son of Shaphat, of
Abel-meholah, shalt thou anoint to be prophet in
thy room. 17 And it shall come to pass, that him.
that escapeth the sword of Hazael shall Jehu slay ;
and him that escapeth from the sword of Jehu
shall Elisha slay. 18 Yet I have left me seven
thousand in Israel, all the knees which have not
bowed unto Baal, and every mouth which hath not
kissed him.
Here is, I. Elijah housed in a cave at mount Horeb, which
1s called the mount of God, because on it God had formerly
manifested his glory ; and perhaps this was the same cave, .
or cleft of a rock, in which Moses was hidden, when the
Lord passed by before him, and proclaimed his name, Exod.
xxxiv. 6. What Elijah proposed to himself, in coming to
lodge here, I cannot conceive, unless it were, either to indulge
his melancholy, or to satisfy his curiosity, and assist his faith
and devotion, with the sight of that famous place where the
law was given, and so many great things were done, and
hoping to meet with God himself there, where Moses met with
im ; or, in token of his abandoning his people Israel, who.
hated to be reformed; and so it agrees with Jeremiah’s wish,
Jer. ix. 2. Oh that I had in the wilderness a lodging-place of
wayfaring men, that I might leave my people, and go from.
them, for they be all adulterous ; and so it was a bad omen ol
God’s forsaking them : or, it was because he thought he could
not be safe any where else ; and to this instance of the hard-
ships this good man was reduced to, the apostle refers, Heb.
xi. 38. They wandered in deserts and in mountains, in dens and
caves of the earth.
II. The visit God made him there, and the inquiry he made
concerning him ; The word of the Lord came to him. We
cannot go any whither, to be out of the reach of God’s eye,
his arm, and his word. Whither can I flee from thy Spirit 2
Ps. cxxxix. 7, &c. God will take care of his outcasts; and
those who, for his sake, are driven out from among men, he
will find, and own, and gather with everlasting loving-kind-
nesses. St. John saw the visions of the Almighty, when he
was in banishment in the isle of Patmos, Rev. i. 9.
The question God puts to him, is, What doest thow here,
Elijah 2 v. 9. and again, v. 13. This is a reproof, 1. For his
fleeing thither. “What brings thee so far from home 2 Dost
thou flee from Jezebel ? Couldst thou not depend upon al-
mighty power for thy protection ?” (Lay the emphasis upon
thow.) “What, thou ! So great a man, so great a prophet, so
famed for resolution—dost thou run thy country, run thy
colours, thus 7" This cowardice had been more excusable in.
another, and not so bad an example. Should such a man as I;
am flee ? Neh. vi. 11. Howl, fir-trees, #" cedars be thus:
REFORE CHRIST, 906.
God converses with Elijah.
I. KINGS, XIX.
shaken. 2. For his fixing here. “What doest thou here in:
this cave 3. Is this a places for as prophet of the Lord to lodge.
in." Is this a time for such men to retreat, when the public
has such need of them 3’” In the retirement to which God
sent Elijah, ch. xvii. he was a blessing to a poor widow at
Sarepta, but here he had no opportunity of doing good. Note,
It concerns us often to inquire, whether we be in our place, .
andº ini, the way of our duty... “Am...I where. I should be,
whither God, calls me, where, my business lies, and where i.
may be useful ?” +
III. The account he gives of himself, in answer to the ques-
tion put to him; v. 10; and repeated; in answer to the same.
question;. v. 14. In which, I. Hef:excuses: his retreat, and
desires it may not be imputed to his want of zeal for reforma-
For God knew, and his.
tion, but to his despair of success.
own conscience witnessed for him, that, as long as there was
any hope of doing good, he had been:very jealous for the Lord
God of hosts; but now, that he had laboured in vain; and all
his:endeavours were to no purpose, he thought it was time to:
gives up the cause, and mourn for what he, could not mend.
4bi in cellam; et dic, Miserere mei—Away to thy cell, and Cry,
Have compassion on me... 2. He complains of the people, their
9bstinacy in sin, and the height of impiety they were got to ;
“The children of Israel have fºrsaken thy covenant, and that is.
theºreason(I haveforsaken them; who can stay among; them,
to see every thing that is sacred-ruined and run down?” This
the apostle calls his making intercession against Israel, Rom.
xi. 2, 3. He had often been, of choice, their advocate, but
now is necessitated to be their accuser, before God. Thus,
John v. 45i. There is one that accuseth you, even Moses, in whom
$/€ºustº. Those are truly miserable that have the testimony.
and prayers of God’s prophets, against them. 3. He charges.
them with havingforsaken God’s covenant; though they re-
täined circumcision, the sign and seal of it, yet they had quit-
#d his worship and service, which was the intention of it.
Those who neglect God’s ordinances, and let fall their com:
munion withihim, do really forsake his covenant, and, break.
their league with him. He charges them with having thrown
qown his altars; they, not only deserted them, and suffered,
them to gº to decay, but, in their zeal for the worship of Baal,
had wilfully demolished them. He alludes to private altars,
which the prophets of the Lord had, and which good people.
attended, who could not go up to Jerusalem, and would not
Worship the calves, nor Baal; these separate altars, though
breaking in upon the unity of the church, yet, being erected
and attended by those that sincerely aimed at the glory of
God; and served him faithfully, were excused from the charge
of schism ; God owned them for his altars, as well as that at
Jerusalem, and the putting of them down is charged upon
Israel as a crying sin: But this was not all; They have slain
tº prophets with the sword, who, it is probable, ministered at
those:altars: Jezebel, a foreigner, did it, chºxviii. 4, but it is
charged upon-the-body of the people, because the generality.
ºf them were consenting to their death, and 'pleased with it.
4. He gives the reason why; he retired into this desert; and
took up his residence in this cave. (1.) It was because he
could not appear to any purpose: “ I only amºleft; and have
none tº second or support me in "any good design. They all
said; The ‘Lord he wº God, but none of them would stand by me;
9r offer to shelter me. That point then gained, was presently
lost again; and Jezebel can do more to 'debauch them than í
£an to reform them. What can one do against thousands º'
Despair of success hinders many a good enterprise. None are
willing to venture alone; forgetting, that those are not alone.
who have God with them. (2.) It was because he could not
appear with any safety; “They seek my life to take it away;
and I had better spend my life in a useless solitude, thanºlósé
my life in a fruitless endeavour to reform those that hate to be
reformed.” -
..I.Y. God's manifestation of himself to him. Did he come
hither tº meet with God? Hé shall find that God will not
fail to'gīye him the meeting. Moses was put into the cave,
when? Qöd’s' glory passed before him ; but Elijah was called
out of it; to stand upon the mount before the Lord, v.11. He
:gºo manner of similitude, any more than. Israel did, when
Gód "talked to them in Hgreb. But, 1. He heard a strong wind,
and saw the terrible effects of it, for it rent the mountains, and
tgré:the rºcks. Thus was thestrumpet soundéd before the
Judge of heaven, and earth; by his angels, whom he makes
spirits, or winds, Ps. civ. 4. sounded so loud, that the earth not
only ºrang; but 'rent again. 2.' He felt the shock of an earth-
quake: 3; Hé'saw an eruption:offire, v. 12. These were to
usherin the designed manifestations of the divine glory, angels
being employed in them, whom he maketh a flame of fire, and
who, as his miniº, much before him, to prepare in this
—ºr
desert a high way for oup God, . But, 4. At last, he perceived
a still small voice, in which the Lord was, that is, by which he
spake to him, and not out of the wind, or the earthquake, or
the fire. Those struck-an awe upon him, awakened his atten-
tion, and inspired humility and reverence; but God chose to
make known his mind, to him; in soft whispers, not in those
'dreadful sounds; which when he perceived, (1.) He wrapped
his face in his mantle, as one afraid to look upon...the glory of
;God, and apprehensive that it would dazzle-his-eyes, and over-
come him. The angels cover their faces before God, in token.
iof reverence, Isa. vi. 2. Elijah, hid his face; ashamed that he
should have been such accoward as to shrink from his duty,
iwhen he had such a God of power to stand by him in it. The
iwind, and earthquake; and fire, did not make him.cover his
face, but the still voice did. Gracious souls are more affected
by the tender mercies of the Lord, than by his terrors: (2.)
He stood, at the entrance of the cave, ready to hear, what God
had to say to him. This method of God's manifesting himself
here; at: mount Horeb, seems to refer to the discoveries God
iformerly made of himself at this place to Moses. [1..]. Then
ºthere was a tempest, and earthquake, and fire, Heb. xii. 18.
ibut, when God would show Moses his glory, he proclaimed his
goodness; and so here, He was the word, was in the still small
voice. [2.] Then the law, was thus given, to Israel, with the
appearances of terror first, and then with a voice of words.; .
‘and Elijah, being now called to revive that law, especially the
two first commandments of 'it, is here.taught how to manage
it; he must not only; awaken, and terrify the people, with
amazing: signs, like the earthquake and fire, but the must en-
deavour, with a still smallvoice, to convince and persuade them,
and not forsake them, when he should do that. Faith comes
by hearing:the word of God; miracles do; but make way for it.
[3.j Then, God spake to his people with terror ; but in the
gospel of Christ, which was to beintroduced by the spirit and
power of Elias, he would speak by a still small voice, the dread
i of which should not make us afraid; see Heb. xii. 18; &c.
V. The orders. God gives him to execute. He repeated, the
question he had put to him; before; “ What doest thow here
This is not a place for thee; now.” Elijah, gives: the same
answer; v. 14.complains of Israel’s apostasy from God, and
: the ruins of religion among them. To this, God gives him a
reply. When he wished he might: die, v.4, God answered him.
not according:to his folly, but was so far from letting him die,
that he not only kept him alive then, but provided that he
should never die, but be translated. But when he complain-
ed-of his discouragement, (and whither should God’s prophets
go with their complaints, of that kind, but to their Master 4)
Godigave him an answer: . He sends him back with directions
to appoint Hazael king of Syria, v. 15. Jehu king of Israel,
and Elisha his successor in the eminency of the prophetical
: office, v. 16., which is intended as a prediction; that by these
God would chastise the degenerate Israelites; pleads:his own
cause among them, and avenge the quarrel of his covenant, v.
17. Elijah complaimed that the wickedness of Israel was
: unpunished ; the judgment of famine was too gentle; and had
not reclaimed them; it was removed before they were reformed.
“I have been jealous,” says he, “for God’s name; but he him-
self has not appeared jealous for it.” “Well,” says God;
“be content, it is all in good time; judgments are prepared for
those scorners, though they are not yet inflicted; the persons
are pitched upon, and shall now be nominated, for they are
now in being who shall do the business.” . 1. “When Hazael
comes to be king of Syria, he shall make bloody work afmong
the people, 2 Kings viii. 12. and so correct them for their idola-
try,” 2. “When Jehu's comes to be king of Israel; he shall
make -bloodywork with the royal family, and shall utterly
destroy the house of Ahab, that set up and maintained idolai-
try.” 3. “Elisha, while thou’ art onjearth, shall, strengthen
thy hands'; and, when thou art gone, shall carry on thy work;
and be a remaining witness against the apostasy of Israel, and
even he shall slay the children of Bethel, that idolatrous city.”
Note; The wicked are reserved to judgment. Evil, pursues
sinners, and there is no escaping it; to attempt an escape; is
but to run from one 'sword’s point upon another. See: Jér.
xlviii. 44. He that flees from the fear; shall fallinto the pit; and he
that gets up out of the pit, shall be taken in the snare. Elisha;
with the sword of the Spirit, shall terrify and wound the cont
sciences of those who escape Hazael's sword of war; and
Jehu's sword of justice; With the breath of his lips shall he
slay the wicked, Isa. xi. 4. 2. Thess. ii. 8. Hos; vi. 5. It is
a great comfort to good men, and good ministers; to 'think
that God; will never want instruments to do his work; in his
time, but, when they are gone, others shall be raised up to
carry it on. - - -
VI. The comfortable information God gives him of the nutt's
BEFoEE CHRIST, 906.
Elisha called.
I. KINGS, XX.
gº-
ber of Israelites who retained their integrity, though he
was left alone, v. 18. I have left me seven thousand in lsrael,
(besides Judah, which have not bowed the knee to Baal. Note,
1. In times of the greatest degeneracy and apostasy, God has
always had, and will have, a remnant faithful to him, some
that keep their integrity, and do not go down the stream.
The apostle mentions this answer of God to Elijah, Rom. xi.
4. and applies it to his own day, when the Jews generally re-
jected the gospel ; Yet, says he, at this time also there is a rem-
nant, v. 5. 2. It is God’s work to preserve that remnant, and
distinguish them from the rest, for without his grace they
could not have distinguished themselves: I have left me;
it is therefore said to be a remnant, according to the election of
grace. 3. It is but a little remnant, in comparison with the
degenerate race ; what is 7,000 to the thousands of Israel ?
Yet, when those of every age come together, they will be
found many more, 12,000 sealed out of each tribe, Rev. vii. 4.
4. God’s faithful ones are often his ‘hidden ones, Ps. lxxxiii.
3. and the visible church scarcely visible ; the wheat lost in
the chaff, and the gold in the dross, till the sifting, refining,
separating day comes. 5. The Lord knows them that are his,
though we do not ; he sees in secret. 6. There are more good
people in the world, than some wise and holy men think
there are. Their jealousy of themselves, and for God, makes
them think the corruption is universal ; but God sees not as
'they do. When we come to heaven, as we shall miss a great
Ymany whom we thought to have met there, so we shall meet
a great many whom we little thought to have met there.
Cod’s love often proves larger than man's charity, and more
‘extensive. - -
19 So he departed thence, and found Elisha the
son of Shaphat, who was ploughing with twelve
yoke of oxen before him, and he with the twelfth :
and Elijah passed by him, and cast his mantle upon
him. 20. And he left the oxen, and ran after Elijah,
and said, Let me, I pray thee, kiss my father and
Amy mother, and then I will follow thee. And he
said unto him, Go back again : for what have I
done to thee : 21 And he returned back from him,
and took a yoke of oxen, and slew them, and boiled
their flesh with the instruments of the oxen, and
gave unto the people, and they did eat : then he
jº, and went after Elijah, and ministered unto
ºf) liſh.
Elisha was named last in the orders God gave to Elijah,
‘but is first called, for by him the other two were to be called.
He must come in Elijah's room; yet Elijah is forward to raise
ºnim, and is far from being jealous of his successor, but re-
joices to think that he shall leave the work of God in such
good hands. -
Concerning the call of Elisha, observe,
1. That it was a surprising call : Elijah found him by di-
vine direction, or, perhaps, he was before acquainted with
Shim, and knew where to find him. He found him, not in the
§chools of the prophets, but in the field ; not reading, or pray-
ing, or sacrificing, but ploughing, v. 19. Though a great man,
'(as appears by his feast, v. 21.) master of the ground, and
oxen, and servants, yet he did not think it any disparagement
$o him to follow his business himself, and not only to inspect
Whis servants, but himself to lay his hand to the plough. Idle-
ness is no man's honour, nor is husbandry any man’s dis-
grace. An honest calling in the world does not at all put us
9ut of the way of our heavenly calling ; any more than it did
Elisha, who was taken from following the plough, “to feed
israel, and to sow the seed, of the word; as the apostles from
fishing, to catch men. Elisha inquired not after Elijah, but
Was anticipated with this, call. We love God, and choose
him, because he chose us, and loved us first. .
2. That it was a powerful call : Elijah did but cast his
mantle upon him, v. 19. in token of friendship, that he would
take him under his care and tuition, as he did under his
mantle, and to be one with him in the same clothes, or, in
token of his being clothed with the spirit of Elijah; now he
put some of his honour upon him, as Moses on Joshua, Numb.
xxvii. 20, but when Elijah went to heaven, he had the mantle
entire, 2 Kings ii. 13. And immediately he left the oren to go
as they would, and ran after Elijah, and assured him that he
would follow him presently, v.20. An invisible hand touched
his heart, and unaccountably inclined him, by a secret power,
without any external persuasions, to quit his husbändry, and
give himself to the ministry. It is in a day of power that
Christ's fºrce are made willing, Ps. cx. 3. nor would any
OL. l. 6 A
against it.
come to Christ, unless they were thus drawn. Elisha came to
a resolution presently, but begged a little time, not to ask
leave, but only to take leave, of his parents. This was not an
excuse for delay, like his, Luke ix. 61, that desired he might
bid them farewell that were at home ; but only a reservation of
the respect and duty he owed to his father and mother.
Elijah bade him go back, and do it, he would not hinder him ;
nay, if he would, he might go back, and not return, for any
thing he had done to him. He will not force him, nor take
him against his will ; let him sit down and count the cost, and
make it his own act. The efficacy of God’s grace preserves
the native liberty of man's will, so that they who are good are
good of choice, and not by constraint ; not pressed men, but
volunteers. -
3. That it was a pleasant and acceptable call to him, which
appears by the farewell feast he made for his family, v. 21.
Yet he not only quitted all the comforts of his father's house,
but exposed himself to the malignity of Jezebel, and her party;
it was a discouraging time for prophets to set out in. A man
that had consulted with flesh and blood would not be fond of
Elijah's mantle, nor willing to wear his coat; yet Elisha,
cheerfully, and with a great deal of satisfaction, leaves all, to
accompany him. Thus Matthew made a great feast, when he
left the receipt of custom to follow Christ.
4. That it was an effectual call : Elijah did not stay for him,
lest he should seem to compel him, but left him to his own
choice, and he soon arose, went after him, and not only asso-
ciated with him, but ministered to him, as his servitor, pourea
water on his hands, 2 Kings iii. 11. It is of great advantage to
young ministers, to spend some time under the direction of
those that are aged and experienced, whose years teach wis-
dom; and not to think much, if occasion be, to minister to
them. Those that would be fit to teach, Inust have time to
learn : and those that hope, hereafter, to rise and rule, must
be willing, at first, to stoop and serve. -
CHAP. XX.
This chapter is the history of a war between Ben-hadad king of Syria, and
Ahab king of Israel, in which Ahab was, once and again, victorious.
We read nothing of Elijah or Elisha in all this story ; Jezebel's rage, it
is probable, was abated, and the persecution of the prophets began to cool ;
which gleam of peace Elijah improves ; he appears not at court, but,
being toid how many thousands of good people there were in Israel, more
than he thought of, employs himself, as we may suppose, in founding re-
ligious houses, schools, or colleges, of prophets, in several parts of the
country, to be nurseries of religion, that they may º to reform the na
tion, when the throne and court would not be reformed : while they were
thus busied, God favoured the nation with the successes we here read of,
which were the more remarkable, because obtained against Hen-hadad
king of Syria, whose successor, Hazael, was ordained to be a scourge to
Israel ; they must shortly suffer by the Syrians, and yet now triumph
over them, that, if possible, they might be led to repentance by the good-
ness of God. . Here is, I. Ben-hadad's descent upon Israel, and his in-
solent demand, v. 1–12. II. The defeat Ahab gave him, encouraged
and directed by a prophet, v. 13–21. III. The Syrians rallying again,
and the second defeat Ahab gave them, v. 22–30. JV. The covenant
of peace Ahab made with #. when he had him at his mercy,
v. 31–34. for which he is reproved and threatened by a prophet, v.
35–43.
l N D Ben-hadad the king of Syria gathered
all his host together: and there were thirty
and two kings with him, and horses and chariots:
and he went up and besieged Samaria, and warred
2 And he sent messengers to Ahab king
of Israel into the city, and said unto him, Thus saith
Ben-hadad, 3 Thy silver and thy gold is mine ;
thy wives also and thy children, even the goodliest,
are mine. 4 And the king of Israel answered and
said, My lord, O king, according to thy saying, I
am thine, and all that I have. 5 And the messen-
gers came again, and said, Thus speaketh Ben-
hadad, saying, Although I have sent unto thee, Say-
ing, Thou shalt deliver me thy silver, and thy gold,
and thy wives, and thy children ; 6 Yet I will send
my servants unto thee to-morrow about this time,
and they shall search thine house, and the houses of
thy servants; and it shall be, that whatsoever is
pleasant in thine eyes, they shall put it in their hand,
and take it away. 7 Then the king of Israel called
all the elders of the land, and said, Mark, I pray
you, and see how this man seeketh mischief: for he
sent unto me for my wives, and for my children, and
for my silver, and for my gold, and genied him not.
BEFORE CHRIST, 900.
I. KINGS, XX. Ben-hadad makes war upon Israel. -
sº--—
8 And all the elders and all the people said unto
him, Hearken not unto him, nor consent. 9 Where-
fore he said unto the messengers of Ben-hadad, Tell
my lord the king, All that thou didst send for to thy
servant at the first K will do : but this thing I may
not do. And the messengers departed, and brought
him word again. 10 And Ben-hadad sent unto
him, and said, The gods do so unto me, and more
also, if the dust of Samaria shall suffice for handfuls
for all the people that follow me. 11 And the king
of Israel answered and said, Tell him, Let not him
that girdeth on his harness boast himself, as he that
putteth it off. -
Here is, I. Ben-hadad's threat to make a descent upon
Ahab's kingdom, and the siege he laid to Samaria, his royal
city, v. 1. What the ground of the quarrel was, we are not
told ; covetousness and ambition were the principal, which
would never want some pretence or other. David, in his time,
had quite subdued the Syrians, and made them tributaries to
Israel, but Israel’s apostasy from God makes them formidable
again. Asa had tempted the Syrians to invade Israel once,
, ch. xv. 18—20. and now they did it of their own accord ; it is
dangerous bringing in a foreign force into a country, posterity
may pay dear for it. Ben-hadad had with him thirty-two
kings, who were either tributaries to him, and bound in duty
to attend him, or confederates with him, and bound in interest
to assist him ; how little did the title of king look, when all
these poor petty governors pretended to it!
II. The treaty between these two kings; surely Israel’s De-
fence was departed from them, or else the Syrians could not
have marched so readily, and with so little opposition, to Sa-
maria, the head and heart of the country, a city lately built,
and therefore, we may suppose, not well fortified, but like to
fall quickly into the hands of the invaders; both sides are
aware of this, and therefore,
1. Ben-hadad’s proud spirit sends Ahab a very insolent de-
mand, v. 2, 3. A parley is sounded, and a trumpeter (we may
suppose) is sent into the city, to let Ahab know that upon these
terms he will raise the siege—That Ahab become his vassal,
nay, his villain, and not only pay him a tribute out of what he
has, but make over his title to Ben-hadad, and hold all at his
will, even his wives and children, the goodliest of them : the
manner of expression is designed to gall them ; “All shall be
mine, without exception.” -
2. Ahab's poor spirit sends Ben-hadad a very disgraceful
Submission ; it is general indeed, he cannot mention particu-
lars in his surrender, with so much pleasure as Ben-hadad did
in his demand, but it is effectual, I am thine, and all that I
have, v. 4. See the effect of sin : (1.) If he had not, by sin,
provoked God to depart from him, Ben-hadad could not have
made such a demand ; sin brings men into such straits, by
putting them out of divine protection ; if God do not rule us,
our enemies shall; a rebel to God is a slave to all besides.
Ahab had prepared his silver and gold for Baal, Hos. ii. 8.
justly therefore it is taken from him ; such an alienation
amounts to a forfeiture. (2.) If he had not, by sin, wronged
his own conscience, and set that against him, he could not
have made such a mean surrender ; guilt dispirits men, and
makes them cowards; he knew Baal could not help, and had
no reason to think that God would, and therefore is content to
buy his life upon any terms; skin for skin, and all that is dear
to him, he will give for it; he will rather live a beggar than
not die a prince. -
3. Ben-hadad's proud spirit rises, upon his submission, and
becomes yet more insolent and imperious, v. 5, 6. Ahab had
laid his all at his feet, at his mercy, expecting that one king
would use another generously, that this acknowledgment of
Ben-hadad's sovereignty would have contented him, the ho-
nour was sufficient for the present, and he might, hereafter,
make use of it, if he saw cause ; Satis est prostrasse leoni—It
suffices the lion to have laid his antagonist prostrate ; but this
will not serve : (1.) Ben-hadad is as covetous as he is proud,
and cannot go away, unless he have the possession as well as
the dominion ; he thinks it not enough to call it his, unless he
have it in his hands; he will not so much as lend Ahab the
use of his own goods above a day longer. (2.) He is as spite-
ful as he is haughty; had he come himself to select what he
had a mind for, it had been some respect to a crowned head,
but he will send his servants to insult the prince, and hector
over him, to rifle the palace, and strip it of all its ornaments;
nay, to give Ahab the more vexation, they shall be ordered,
not only to take wº they please, but, if they can learn which
9}4
—-d
~
are the persons or things that Ahab is, in a particular manner,
fond of, to take those ; Whatsoever is pleasant in thine eyes,
they shall take that away. . We are often crossed in that which
we most dote upon ; and that proves least safe which is most
dear. (3.) He is as unreasonable as he is unjust, and wilk
construe the surrender Ahab made for himself, as made for .
all his subjects too, and will have them also to lie at his mercy;
“They shall search, not only thy house, but the houses of thy,
servants too, and plunder them at discretion.” Blessed be:
God for peace and property, and that what we have we car,
call our own.
4. Ahab's poor spirit begins to rise too, upon his growing.
insolence ; and if it becomes not bold, yet it becomes desperate,
and he will rather hazard his life than give up all thus. (1.).
Now he takes advice of his privy council, who encourage him.
to stand it out. He speaks but poorly, v. 7. appeals to them.
whether Ben-hadad were not an unreasonable enemy, and did
not seek mischief. What other could he expect from one who,
without any provocation given him, had invaded his country,
and besieged his capital city ? He owns to them how he had
truckled to him before, and would have them advise him what
he should do in this strait; they speak bravely, v. 8. Hearken. .
not to him, nor consent ; promising, no doubt, to stand by him
in the refusal. (2.) Yet he expresses himself very modestly
in his denial, v. 9. he owns Ben-hadad’s dominion over him,
“Tell my lord the king, I have no design to affront him, nor to.
recede from the surrender I have already made ; what I offered.
at first, I will stand to, but this thing I may not do ; I must not
give what is none of my own.” It was a mortification to Ben-
hadad, that even such an abject spirit as Ahab's was, dares.
deny him ; yet it should seem, by his manner of expressing
himself, that he durst not have done it, if his people had not
animated him.
5. Ben-hadad proudly swears the ruin of Samaria; the threat-
ening waves of his wrath, meeting with this check, rage and
foam, and make a noise; in his fury he imprecates the impo-
tent revenge of his gods, if the dust of Samaria serve for handfuls.
for his army, v. 10. So numerous, so resolute, an army will he
bring into the field against Samaria, and so confident is he of
their success, it will be done as easily as the taking up of a
handful of dust; all shall be carried away, even the ground on
which the city stands. Thus confident is his pride, thus cruel.
is his malice; this prepares him to be ruined, though such a.
prince, and such a people are unworthy of the satisfaction of
seeing him ruined. -
6. Ahab sends him a decent rebuke to his assurance; dares
not defy his menaces, only reminds him of the uncertain turns.
of war, v. 11. “Let not him that begins a war, and is girding
on his sword, his armour, his harness, boast of victory, or think
himself sure of it, as if he had put it off, and were come home.
a conqueror.” This was one of the wisest words that ever Ahab
spake, and is a good item or memento to us all ; it is folly to
boast, before, of any day, since we know not what it may bring.
forth, Prov. xxvii. 1, but especially to boast of a day of battle,
which may prove as much against us, as we promise ourselves
it will be for us. It is impolitic to despise an enemy, and to,
be too sure of victory is the way to be beaten. Apply it to our
spiritual conflicts: Peter fell by his confidence; while we are
here, we are but girding on the harness, and therefore must
never boast as though we had put it off. Happy is the mait.
that feareth always, and is never off his watch.
12 And it came to pass, when Ben-hadad heard'
this message, as he was drinking, he and the kings
in the pavilions, that he said unto his servants, Set.
yourselves in array: and they set themselves in array
against the city. 13 And, behold, there came a
prophet unto Ahab king of Israel, saying, Thus
saith the LoRD, Hast thou seen all this great mul-
titude; behold, I will deliver it into thine hand this
day ? and thou shalt know that I am the LORD. 14.
And Ahab said, By whom ? And he said, Thus
saith the Lo RD, Even by the young men of the
princes of the provinces. Then he said, Who shalf
order the battle 2 And he answered, Thou. I5
Then he numbered the young men of the princes of
the provinces, and they were two hundred and
thirty two : and after them he numbered all the peo-
ple, even all the children of Israel, being seven
thousand. 16 And they went out at noon : but
Ben-hadad was drinking himself drunk in the pavi-
BEFORE CHRIST, 900.
Jºſe is defeated.
I. RINGS, XX.
lions, he and the kings, the thirty and two kings
that helped him. 17 And the young men of the
princes of the provinces went out first ; and Ben-
hadad sent out, and they told him, saying, There
are men come out of Samaria. 18 And he said,
Whether they be come out for peace, take them
alive ; or whether they be come out for war, take
them alive. 19 So these young men of the princes
of the provinces came out of the city, and the army
which followed them. 20 And they slew every
one his man : and the Syrians fled ; and Israel
pursued them : and Ben-hadad the king of Syria
escaped on an horse with the horsemen. 21 And
the king of Israel went out, and smote the horses
and chariots, and slew the Syrians with a great
slaughter.
The treaty between the besiegers and the besieged being
broken off abruptly, we have here an account of the battle that
ensued immediately.
I. The Syrians, the besiegers, had their directions from a
drunken king, who gave orders over his cups, as he was
drinking, v. 12. drinking himself drunk, v. 16. with the kings
in the pavilions, and this, at noon. Drunkenness is a sin,
which armies and their officers have, of old, been addicted to.
Say not thou then that the former days were, in this respect,
better than these, though these are bad enough ; had he not
been very secure, he would not have sat to drink; and had he
not been intoxicated, he would not have been so very secure :
Security and sensuality went together in the old world, and
Sodom, Luke xvii. 26, &c. Ben-hadad's drunkenness was
the forerunner of his fall, as Belshazzar's was, Dan. v. How
could he prosper, that preferred his pleasure before his busi-
ness, and kept his kings to drink with him, when they should
have been at their respective posts to fight for him In his
drink, 1. He orders the town to be invested, the engines fixed,
and every thing got ready for the making of a general attack,
v. 12. but stirs not from his drunken club to see it done;
Woe winto thee, O land, when thy king is such a child. 2. When
the besieged made a sally, ſand, by that time, he was far
gone,) he gave orders to take them alive, v. 18. not to kill
them, which might have been done more easily and safely, but
to seize them, which gave them an opportunity of killing the
aggressors ; so imprudent was he in the orders he gave, as
well as unjust, in ordering them to be taken prisoners, though
they came for peace, and to renew the treaty ; thus, as is
usual, he drinks, and forgets the law, both the policies and the
justice of war.
II. The Israelites, the besieged, had their directions from an
inspired prophet, one of the prophets of the Lord, whom Ahab
had hated and persecuted : And behold, a prophet, even one,
drew near to the king of Israel; so it may be read, v. 13. Be-
hold, and wonder, that God should send a prophet with a
kind and gracious message to so wicked a prince as Ahab was;
but he did it, 1. For his people Israel's sake, who, though
wickedly degenerated, were the seed of Abraham his friend,
and Jacob his chosen, the children of the covenant, and not
yet east off. 2. That he might magnify his mercy, in doing
good to one so evil and unthankful, might either bring him to
repentance, or leave him the more inexcusable. 3. That he
might mortify the pride of Ben-hadad, and check his inso-
lence : Ahab's idolatry shall be punished hereafter, but Ben-
hadad's haughtiness shall be chastised now ; for God resists
the proud, and is pleased to say that he fears the wrath of the
enemy, Deut. xxxii. 26, 27. There was but one prophet, per-
haps, to be had in Samaria, and he drew near with this mes-
Sage, intimating that he had been forced to keep at a distance;
Ahab, in his prosperity, would not have borne the sight of
him, but now he bids him welcome, when none of the prophets
9f the groves could give him any assistance; he inquired not
for a prophet of the Lord, but God sent one to him, unasked,
for he waits to be gracious. -
Now, (1.) This prophet animates him with an assurance
of victory, which was more than all the elders of Israel could
give him, v. 8. though they promised to stand by him. This
prophet, who is not named, (for he spake in God’s name,) tells
him, from God, that this very day the siege should be raised,
and the army of the Syrians routed, v. 13. When the prophet
said, Thus saith the Lord, we may suppose Ahab began to
tremble, expecting a message of wrath : but he is revived,
when it proves a gracious one. He is reminded of the use he
—- sº
must make of this blessed turn of affairs. “ Thow shalt know.
that I am Jehovah, the sovereign Lord of all :” God’s fore-
telling a thing that was so very unlikely, proved that it was
his own doing. (2.) He instructs him what to do for the
gaining of this victory. [1..] He must not stay till the enemy
had attacked him, but must sally out upon them, and surprise
them in their trenches. [2.] The persons employed must be
the young men of the princes of the provinces, the pages, the
footmen, who were few in number, but 232, utterly unac-
quainted with war, and the unlikeliest men that could be
thought of, for such a bold attempt; yet these must do it,
those weak and foolish things must be instruments of con-
founding the wise and strong, that, while Ben-hadad’s boast-
ing is punished, Ahab's might be prevented and precluded,
and the excellency of the power might be of God. [3.] Ahab,
must himself so far testify his confidence in the word of God.
as to command in person, though, in the eye of reason, he
exposed himself to the utmost danger by it; but it is fit that
those who have the benefit of God’s promises, should enter
upon them. Yet, [4.] He is allowed to make use of what
forees he had at hand, to follow , the blow, when these
young men had broken the ice. All he had in Samaria,
or within call, were but 7000 men, v. 15. It is observable,
that it is the same number with theirs that had not bowed;
the knee to Baal, ch. xix. 18. though, it is likely, not the
Salſne II) en. r -
III. The issue was accordingly ; the proud Syrians were
beaten, and the poor despised Israelites were more than con- .
querors ; the young men gave an alarm to the Syrians, just at
noon, at high dinner time, supported by what little force they
had, v. 16. Ben-hadad despised them, at first, v. 18. but,
when they had, with unparalleled bravery and dexterity, slain
every one his man, and so put the army into disorder, that
proud man durst not face them, but mounted immediately,
drunk as he was, and made the best of his way, v. 20. See
how God slips off the spirit of princes, and makes himself ter-
rible to the kings of the earth. Now where are the silver and
gold he demanded of Ahab Where the handfuls of Samaria’s
dust? Those that are most secure are commonly least cou-
rageous. Ahab failed not to improve this advantage, but slew
the Syrians with a great slaughter, v. 21. Note, God often-
times makes one wicked man a scourge to another.
22 And the prophet came to the king of Israel,
and said unto him, Go, strengthen thyself, and
mark and see what thou doest : for at the return of
the year the king of Syria will come up against
thee. 23 And the servants of the king of Syria
said unto him, Their gods are gods of the hills,
therefore they were stronger than we : but let us
fight against them in the plain, and surely we shall
be stronger than they. 24 And do this thing :
Take the kings away, every man out of his place,
and put captains in their rooms: 25 And number
thee an army like the army that thou hast lost,
horse for horse, and chariot for chariot: and we
will fight against them in the plain, and surely we
shall be stronger than they. And he hearkened
unto their voice, and did so. 26 And it came to
pass, at the return of the year, that Ben-hadad
numbered the Syrians, and went up to Aphek, to
fight against Israel. 27 And the children of Israel
were numbered, and were all present, and went
against them ; and the children of Israel pitched
before them like two little flocks of kids ; but the
Syrians filled the country. 28 And there came a
man of God, and spake unto the king of Israel,
and said, Thus saith the Lo Ro, Because the Syrians
have said, The Lo RD is God of the hills, but he is
not God of the valleys; therefore will I deliver all
this great multitude into thine hand, and ye shall
know that I am the Lord. 29 And they pitched
one over against the other seven days; and so it
was, that in the seventh day the battle was joined :
and the children of Israel slew of the Syrians an
hundred thousand footmen in one day. 30 But
the rest fled to Aphek, into the city; and there a
wall fell upon twenty and seven, ousand of the
5
Before CHRIST, 900.
I. KINGS, XX. Ahab covenants with Ben-hadad.
men that were left.
into the city, into an inner chamber.
We have here an account of another successful campaign
which Ahab, by divine aid, made against the Syrians, in
which he gave them a greater defeat than in the former.
Strange Ahab idolatrous, and yet victorious; a persecutor,
and yet a conqueror | God has wise and holy ends in suffering
wicked men to prosper, and in it glorifies his own name.
I. Ahab is admonished by a prophet to prepare for another
war, v. 22. It should seem, he was now secure, and looked
but a little way before him; those that are careless of their
souls are often as careless of their outward affairs; but the
prophet (to whom God made known the following counsels
of the Syrians) told him, they would renew the attempt, at
the return of the year, hoping to retrieve the honour they had
lost, and be avenged for the blow they had received. He
therefore bade him strengthen himself, put himself into a pos-
ture of defence, and be ready to give them a warm reception.
God had decreed the end, but Ahab must use the means, else
he tempts God : “Help thyself, strengthen thyself, and God
will help and strengthen thee.”. The enemies of God's Israel
are restless in their malice, and though they may take some
breathing time for themselves, yet are still breathing out
threatenings and slaughter against the church. It concerns us
always to expect assaults from our spiritual enemies, and
therefore to mark and see what we do. - -
II. Ben-hadad is advised by those about him concerning the
operations of the next campaign.
1. They advised him to change his ground, v. 23. They
take it for granted that it was not Israel, but Israel's gods,
that beat them ; (so great a regard was then universally had
to invisible powers ;) but they speak very ignorantly of Jeho-
vah—that he was many, whereas he is One, and his name
One—that he was their God only, a local deity, peculiar to
that nation, whereas he is the Creator and Ruler of all the
world—and that he was a God of the hills only, because
David, their great prophet, had said, I will lift up mine eyes
to the hills from whence cometh my help, Ps. cxxi. 1. and that
his foundation was in the holy mountain, Ps. lxxxvii. 1; lxxviii.
54. and much was said of his holy hill, Ps. xv. 1; xxiv. 3.
supposing him altogether such a one as their imaginary deities;
they fancied he was confined to his hills, and could not, or
would not, come down from them, and therefore an army in
the valley would be below his cognizance, and from under his
protection : thus vain were the Gentiles in their imaginations
concerning God, so wretchedly were their foolish hearts dark-
ened, and, professing themselves to be wise, they became fools.
2. They advise him to change his officers, v. 24, 25. not to
employ the kings, who were commanders by birth, but cap-
tains rather, who were commanders by merit, who were inured
to war, would not affect to make a show like the kings, but
would go through with business; let every man be employed
in that which he is brought up to, and used to, and preferred
to that which he is fit for. Syria, it seems, was rich and po-
pulous, when it could furnish recruits sufficient, after so great
a defeat, horse for horse, chariot for chariot. .
III. Both armies take the field ; Ben-hadad, with his Syri-
ans, encamps near Aphek, in the tribe of Asher, a city, it is
Jikely, in his own possession, one of those which his father
had won, v. 34. and the country about flat and level, and fit
for his purpose, v. 26. Ahab, with his forces, posted himself
at some distance over against them, v. 27. The disproportion
of numbers was very remarkable, v. 27, the children of Israel,
who were cantoned in two battalions, looked like two little
flocks of kids, their numbers small, their equipage mean, and
the figure they made contemptible ; but the Syrians filled the
country with their numbers, their noise, their chariots, their
carriages, and their baggage. - . . . .
IV. Ahab is encouraged to fight the Syrians, notwithstand-
ing their advantages and confidence. A man of God is sent
to him, to tell him that this numerous army should all be de-
livered into his hand, v. 28, but not for his sake ; be it known
to him, he was utterly unworthy for whom God should do
this : God would not do it, because. Ahab had praised God,
or prayed to him, (we do not read that he did either,) but
because the Syrians had blasphemed God, and had said, He
is the God of the hills, and not of the vallies ; therefore God will
do it in his own vindication, and to preserve the honour of his
own name: if the Syrians had said, “Ahab and his people
have forsaken their God, and so put themselves out of his pro-
tection, and therefore we may venture to attack them ;” God
would, probably, have delivered Israel into their hands; but
when they go upon a presumption so very injurious to the
divine omnipoleºnate honour of him whe is Lord of all
And Ben-hadad fled, and came
save thy life.
loins, and put ropes on their heads, and came to the
king of Israel, and said, Thy servant Ben-hadad
yet alive 2 he is my brother.
diligently observe whether any thing would come
• *- --- - - -s-s-s rºº -- *
hosts, not only in hills and vallies, but in heaven and earth,
which they are willingly ignorant of, they shall be undeceived,
at the expense of that vast army which is so much their pride
and confidence. -
V. After the armies had faced one another seven days,(the
Syrians, it is likely, boasting, and the Israelites trembling,)
they engaged, and the Syrians were totally routed, 100,000
men slain by the sword of Israel, in the field of battle, v. 29.
and 27,000 men, that thought themselves safe under the walls
of Aphek, a fortified city, (from the walls of which the shooters
might annoy the enemy, if they pursued them, 2 Sam. xi. 24.)
found their bane where they hoped for protection, the wall fell"
upon them, probably overthrown by an earthquake, and, the
| cities of Canaan being walled up to heaven, it reached a great
way, and they were all either kiſſed, or hurt, or overwhelmed
with dismay. Ben-hadad, who thought his city Aphek should
have held out against the conquerors, finding it thus unwalled,
and the remnant of his forces dispirited and dispersed, had
nothing but secrecy to rely upon for safety, and therefore hid
himself in a chamber within a chamber, lest the pursuers should
seize him. See how the greatest confidence often ends in the
greatest cowardice ; “Now, is the God of Israel the God of
the vallies, or no 2'' He shall know, now that he is forced into
an inner chamber to hide himself, see ch. xxii. 25.
31 And his servants said unto him, Behold now,
we have heard that the kings of the house of Israel
are merciful kings: let us, I pray thee, put sack-
cloth on our loins, and ropes upon our heads, and
go out to the king of Israel; peradventure he will
32 So they girded sackcloth on their
saith, I pray thee let me live. And he said, Is he
33 Now the men did
from him, and did hastily catch it ; and they said,
Thy brother Ben-hadad. Then he said, Go ye,
bring him. Then Ben-hadad came forth to him ;
and he caused him to come up into the chariot. 34
And Ben-hadad said unto him, The cities which my
father took from thy father I will restore ; and thou
shalt make the streets for thee in Damascus, as my
father made in Samaria. Then said Ahab, I wil
send thee away with this covenant. So he made a
covenant with him, and sent him away. 35 And a
certain man of the sons of the prophets said unto his
neighbour in the word of the LoRD, Smite me, I
pray thee. And the man refused to smite him. 36
Then said he unto him, Because thou hast not obeyed
the voice of the Lo RD, behold, as soon as thou art
departed from me, a lion shall slay thee. And as
soon as he was departed from him, a lion found him,
and slew him. 37 Then he found another man, and
said, Smite me, I pray thee. And the man Sinote
him, so that in smiting he wounded him. , 38 So
the prophet departed, and waited for the king by
the way, and disguised himself with ashes upon his
face. 39 And as the king passed by, he cried unto
the king: and he said, Thy servant went out into
the midst of the battle; and, behold, a man turned
aside, and brought a man unto me, and said, Keep.
this man: if by any means he be missing, then shall
thy life be for his life, or else thou shalt pay a talent
of silver.
and there, he was gone. And the king of Israel said
unto him, 'So shall thy judgment be ; thyself hast
decided it. .41 And he hasted, and took the ashes
away from his face; and the king of Israel discern-
ed him that he was of the prophets. 42 And he
said unto him, Thus saith the Lo RD, Because thou.
hast let go out of thy hand a man whom I appointed
to utter destruction, therefore thy life shall go for his
life, and thy people for his people. , 43 And the
40 And as thy servant was busy here
BEFORE CHRIST, 900,
I. KINGS, XX. - Ahab covenants with Ben-hadad.
wº------—
pleased, and came to Samaria.
Here is an account of what followed the victory which Israel
obtained over the Syrians. .
1. Ben-hadad’s tame and mean submission ; even in his
inner chamber he fears, and would, if he could, flee further,
though none pursues; his servants, seeing him and themselves
reduced to the last extremity, advise that they surrender at
discretion, and make themselves prisoners and petitioners to
Ahab for their lives, v. 31. The servants will put their lives
in their hands, and venture first, and their master shall act
according as they speed. Their inducement to take this
course, is, the great reputation the kings of Israel had for
clemency above any of their neighbours; “We have heard
that they are merciful kings, not oppressive to their subjects
that are under their power,” (as governments then went, that
of Israel was one of the most easy and gentle,) “and therefore
not cruel to their enemies, when they lie at their mercy.”
Perhaps they had this motion of the kings of Israel, because .
they had heard that the God of Israel proclaimed his name
gracious and merciful, and they concluded their kings would
make their God their pattern ; it was an honour to the kings
of Israel to be thus represented, as indeed every Israelite is
then dressed as becomes him, when he puts on bowels of mercies.
“They are merciful kings, therefore we may hope to find
mercy, upon our submission;” this encouragement poor sin-
ners have to repent and humble themselves before God ;
“Have we not heard that the God of Israel is a merciful God
Have we not found him so Let us therefore rend our hearts,
and return to him,” Joel ii. 13. That is evangelical repent-
ance, which flows from an apprehension of the mercy of God .
in Christ ; there is forgiveness with him.
Two things they undertake to represent to Ahab ; -
1. Their master a penitent; for they girded sackcloth on their
loins, as mourners, and put ropes on their heads, as condemned
criminals going to execution, pretending to be sorry that they
had invaded his country, and disturbed his repose, and to own
that they deserved to be hanged for it; here they are ready
to do penance for it, and throw themselves at the feet of him
whom they had injured ; many take upon them to repent of
their wrong-doing, when it does not succeed, who, if they had
prospered in it, would have justified it, and gloried in 1t.
2. Their master a beggar, a beggar for his life ; Thy servant
Ben-hadad saith, “I pray thee, let me live, v. 32. Though I
live a perpetual exile from my own country, and captive in this,
yet, upon any terms, let me live.” What a great change is
here, (1.). In his condition he is fallen from the height of
power, and prosperity, to the depths of disgrace and distress,
and all the miseries of poverty and slavery ! See the uncer.
tainty of human affairs; such turns are they subject to, that
the spoke which was uppermost may soon come to be under-
most... (2.) In his temper ; in the beginning of the chapter,
hectoring, swearing, and threatening, and none more high in
his demands ! but here, humbling and bemoaning himself,
and none more low in his requests: how poorly does he beg
his life at the hand of him whom he had there been trampling.
upon . . The most haughty in prosperity are commonly most.
abject in adversity; an evil spirit will thus, affect a man in
these conditions; see how God glorifies himself, when he
looks upon proud men, and abuses them, and hides them in the
dust together, Job xl. 11—13.
• *
II. Ahab's foolish acceptance of his submission, and the
league he suddenly made, with him, upon it; he was proud to
be thus courted by him whom he feared, inquires for him with
great tenderness, Is he yet alive? He is my brother, brother-
king, though not brother-Israelite; and Ahab valued himself
more on his royalty than on his religion, and others accord-
ingly. “Is he thy brother, Ahab Tid he use thee like a
brother, when he sent thee that barbarous message? v. 5, 6,
Would he have called thee brother, if he had been the con-
gueror 3. Would he now have called himself thy servant, if he
had not been reduced to the utmost strait 3 Canst thou suffer
thyself to be thus imposed upon by a forced and counterfeit
submission ?” This word brother they catch at, v. 33, and
were encouraged by that to go and fetch him to the king; he
that calls him brother, will let him live; let poor penitents hear
God, In, his word, calling them children, Jer, xxxi. 20. catch.
at it, echo to it, and call him Father. Ben-hadad, upon his
submission, shall not only be honourably conveyed, (he took
him up into the chariot, ) but treated with as an ally, v. 34. he
made a covenant with him, not consulting either God’s pro-
phets, or the elders of the land, or himself, concerning what
was fit to be insisted on, but, as Ben-hadad had been con-
queror, he shall make his own terms; he might now have
king of Israel went to his house heavy and dis- * * - e. º e
| the mercy of his victorious, army, but is content with the resti-
hast decided it ; out of thine own mouth art thou judged ;
demanded some of Ben-hadad's cities, when all of them lay at
tution of his own ; he might now have demanded the stores,
and treasures, and magazines of Damascus, to augment the
wealth and strength of his own kingdom, but is content with a
poor liberty, at his own expense, to build streets there, 2
point of honour, and no advantage, or no more than what the
kings of Syria had had in Samaria, though they never had had
so much power as he had now, to support the demand, of it.
With this covenant he sent him away, without so much as
reproving him for his blasphemous reflections upon the God of
Israel, whose honour Ahab had no concern for. Note, There
are those on whom successis ill bestowed ; they know not how
to serve either God or their generation, or even their own true
interests, with their prosperity. Lct favour be showed to the
wicked, yet will he not learn righteousness.
III. †. reproof given to Ahab for his clemency to Ben-
hadad, and his covenant with him; it was given him by a pro-
phet, in the name of the Lord ; the Jews say it was Micaiah,
and not unlikely, for Ahab complains of him, ch. xxii. 8. that
he used to prophesy evil concerning him ; this prophet designed
to reprove Ahab by a parable, that he might oblige him to
condemn himself, as Nathan and the woman of Tekoa did
David ; to make his parable the more plausible, he finds it
necessary to put himself into the posture of a wounded soldier.
1. With some difficulty, he gets himself wounded, for he
would not do it with his own hands; he commanded one of
his brother prophets, his neighbour or companion, (for so the
word signifies,) to smite him, and this in God’s name, v. 35.
but finds him not so willing to give the blow as he is to receive
it ; he refused to smite him, others were forward enough to
Smite prophets, they need not smite one another ; we cannot
but think it was from a good principle he declined it, “...If it
must be done, let another do it, not I; I cannot find in my
heart to strike my friend.”. Good men can much more easily
receive a wrongful blow than give one ; yet because he dis-
obeyed an express command of God, (which was so much the
worse if he were himself a prophet,) like that other disobe-
dient prophet, ch. xiii. 24. he was presently slain by a lion, v.
36. This was intended, not only to show, in general, how
provoking disobedience is, Col. iii. 6. but to intimate to Ahab,
who, no doubt, was told the story, that, if a good prophet
were thus punished for sparing his friend and God’s, when
God said, Smite, of much sorer punishment should a wicked
king be thought worthy, who spared his enemy and God’s,
when God said, Smite. Shall reortal man pretend to be more
just than God, more pure or more compassionate than his Maker?
We must be merciful as he is merciful, and not otherwise
The next he met with, made no difficulty of smiting him,
(Wolenti mom fit injuria—He that asks for an injury is not wrong,
ed by it, ) and did it so that he wounded him, v. 37.he fetched
blood with the blow, it is likely, in his face. . . . . . . . .
2. Wounded as he was, and disguised with: ashes, that he
might not be known to be a prophet, he made his application
to the king in a story, whereby he charged himself with such
a crime as the king was now guilty of in sparing Ben-hadad,
and waits for the king’s judgment upon it; the case, in short,
is this;–A prisoner taken in the battle was committed to his
-custody, by aiman, (we may suppose one that had authority
over him as his superior officer.) with this charge, If, he be
- ...; thy life shalls be for his life, v. 39. The prisoner, has
l
made his escape through his carelessness. , Can the chancery
in the king's breast relieve him: against his captain, who de-
mands his life in lieu of the prisoner's? ... “By no, means,”
says the king, “thou shouldest either not have undertaken
the trust, or been more careful and faithful to it, there is, no
remedy, (Curat lea—Let the law take its course, ) thou hast
forfeited thy bond, and execution must go out upon it; so shall
. doom be, thyself hast decided it,” Now the prophet has
W
at he would have, puts off his disguise, and is known by
Ahab himself to be a prophet, v. 41, and plainly tells him,
“Thou art the man: Is it my doom? No, it is thine : ºf
Od,
thy Superior and Commander-in-chief, delivered into thy
hands one plainly marked for destruction, both by his own
pride, and God’s providence, and: thou hast not carelessly lost
him, but wittingly and willingly dismissed him, and so hast
been false to thy trust, and lost the end of thy victory; expect
therefore no other than that thy life shall go for his life, which
thou hast spared,” (and so it did, ch. xxii. 35.) “and, thy
3.
people for his people, whom likewise thou hast spared ;”; and
so they did afterward, 2 Kings x. 32, 33. When their other
sins brought them low, this came into the account. There is
a time when keeping back the sword from blood is doing the work
of the Lord deceitfully, Jer. xlviii. 10. Foºls spoils the c ty
B2For E CHRIST, 899.
I. KINGS, XXI. Ahab obtains Naboth's vineyard.
3. We are told how Ahab took this reproof; he went to his
house heavy and displeased, v. 43. not truly penitent, or seek-
ing to undo wº, at he had done amiss, but enraged at the pro-
phet, exasperated against God, (as if he had been too severe
in the sentence passed upon him,) and yet vexed at himself,
every way out of humour, notwithstanding his victory; he
who, by his providence, had mortified the pride of one king,
by his word, cast a damp upon the triumphs of another: Be
wise therefore, O ye kings, and be instructed to serve the Lord
with fear, and rejoice with trembling, Ps. ii. 10, 11.
Ahab is still the unhappy subject of the sacred history; from the great
affairs of his camp and kingdom, this chapter leads us into his garden,
and gives us an account of some ill things (and ill indeed they proved to
Aim) relating to his domestic affairs. I. Ahab is sick for Naboth's
vineyard, v. 1–4. II. Aſaboth dies by Jezebel's plot, that the vineyard
"may escheat to 4hab, v. 5–14. III. Ahab goes to take possession, v.
15, 16. VP. Elijah meets him, and denounces the judgments of God
against him for his injustice, v. 17–24. P. Upon his humiliation, a
reprieve is granted, v. 25–29.
1 ND it came to pass after these things, that
Naboth the Jezreelite had a vineyard, which
was in Jezreel, hard by the palace of Ahab king of
Samaria. 2 And Ahab spake unto Naboth, saying,
Give me thy vineyard, that I may have it for a gar-
den of herbs, because it is near ufito my house; and
I will give thee for it a better vineyard than it : or, if
it seem good to thee, I will give thee the worth of
it in money. 3 And Naboth said to Ahab, The
LORD forbid it me, that I should give the inheritance
of my fathers unto thee. 4 And Ahab came into his
house heavy and displeased, because of the word
which Naboth the Jezreelite had spoken to him ;
for he had said, I will not give thee the inheritance
of my fathers. And he laid him down upon his bed,
and turned away his face, and would eat no bread.
Here is, I. Ahab's coveting his neighbour's vineyard, which,
unhappily, lay near his palace, and was convenient for a
kitchen-garden ; perhaps, Naboth had been pleased that he
had a vineyard which lay so advantageously for a prospect of
the royal gardens, or the vending of its productions to the royal
family—but the situation of it proved fatal to him ; if he had
had no vineyard, or it had lain obscure in some remote place,
he had preserved his life : but many a man's possessions have
been his snare, and his neighbourhood to greatness, of perni-
cious consequence. Ahab sets his eye and heart on this vine-
yard, v. 2. it will be a pretty addition to his demesne, a con-
venient out-let to his palace; and nothing will serve him but
it must be his own. He is welcome to the fruits of it, welcome
to walk in it; Naboth perhaps would have made him a lease of
it, for his life, to please him, but nothing will please him, unless
he have an absolute property in it, he and his heirs for ever:
yet he is not such a tyrant as to take it by force, but fairly
proposes, either to give him the full value of it in money, or
a better vineyard in exchange ; he had tamely quitted the
great advantages God had given him, of enlarging his domi-
nion for the honour of his kingdom, by his victory over the
Syrians, and now is eager to enlarge his garden, only for the
convenience of his house, as if to be penny-wise would atone
for being pound-foolish. To desire a convenience to his estate,
was not evil ; (there would be no buying, if there were no
desire of what is bought; the virtuous woman considers a field
and buys it ; ) but to desire any thing inordinately, though we
would compass it by lawful means, is a fruit of selfishness,
as if we must engross all the conveniences; and none must
live, or live comfortably, by us; contrary to the law of con-
tentment, and the letter of the tenth commandment, Thou
shalt not covet thy neighbour's house. -
II. The repulse he met with in this desire ; Naboth would
oy no means part with it, v. 3. . The Lord forbid it me ; and
the Lord did forbid it, else he would not have been so rude
and uncivil to his prince, as not to gratify him in so small a
matter. Canaan was, in a peculiar manner, God’s land ; the
Israelites were his tenants; and this was one of the conditions
of their leases, that they should not alienate (no, not to one
another) any part of that which fell to their lot, unless in
case of extreme necessity, and then only till the year of jubi-
lee, Lev. xxv. 28. Now Naboth foresaw, that, if his vineyard
were sold to the crown, it would never return to his heirs, no
not in the jubilee ; he would gladly oblige the king, but he
must obey God rather than men, and therefore in this matter
desires to be excused. Ahab knew the law, or should have
known it, and theºre did ill to ask that which his subject
... 918
\
—º
could not grant without sin. Some conceive that Naboth
looked upon his earthly inheritance as an earnest of his lot in
the heavenly Canaan, and therefore would not part with the
former, lest it should amount to a forfeiture of the latter he
seems to have been a conscientious man, who would rather
hazard the king's displeasure than offend God ; and, probably,
was one of the 7000 that had not bowed the knee to Baal, for
which, it may be, Ahab owed him a grudge.
III. Ahab's great discontent and uneasiness hereupon ; he
was, as before, ch. xx. 43. heavy and displeased, v. 4. grew
melancholy upon it, threw himself upon his bed, would not
eat, nor admit company to come to him ; he could by no means
digest the affront, his proud spirit aggravated the indigni y
Naboth did him in denying him, as a thing not to be suffered :
he cursed the squeaſilishness of his conscience, which he pre-
tended to consult the peace of, and secretly meditated revenge;
nor could he bear the disappointment; it cut him to the heart
to be crossed in his desires, and he was perfectly sick for
vexation. Note (1.) Discontent is a sin that is its own
punishment, and makes men torment themselves; it makes
the spirit sad, the body sick, and all the enjoyments sour; it
is the heaviness of the heart, and the rottenness of the bones.
(2.) It is a sin that is its own parent; it arises not from the
condition, but from the mind; as we find Paul contented in a
prison, so Ahab discontented in a palace; he had all the delights
of Canaan, that pleasant land, at command, the wealth of a
kingdom, the pleasures of a court, and the honours and powers
of a throne ; and yet all this avails him nothing without Na-
both's vineyard. Inordinate desires expose men to continual
vexations, and they that are disposed to fret, be they never so
happy, will always find something or other to fret at.
5 But Jezebel his wife came to him, and said
unto him, Why is thy spirit so sad, that thou eatest
no bread 2 6 And he said unto her, Because I
spake unto Naboth the Jezreelite, and said unto
him, Give me thy vineyard for money; or else, if
it please thee, I will give thee another vineyard for
it: and he answered, I will not give thee my vine-
yard. 7 And Jezebel his wife said unto him, Dost
thou now govern the kingdom of Israel ? Arise,
and eat bread, and let thine heart be merry : I will
give thee the vineyard of Naboth the Jezreelite. 8
So she wrote letters in Ahab's name, and sealed
them with his seal, and sent the letters untº the el-
ders and to the nobles that were in his city, dwelling
with Naboth. 9 And she wrote in the letters, say-
ing, Proclaim a fast, and set Naboth on high among
the people; 10 And set two men, sons of Belial,
before him to bear witness, against him, saying,
Thou didst blaspheme God and the king: and them
carry him out, and stone him, that he may die. 11
And the men of his city, even the elders and the
nobles who were the inhabitants in his city, did as
Jezebel had sent unto them, and as it was written
in the letters which she had sent unto them. 12
They proclaimed a fast, and set. Naboth on high
among the people. 13 And there came in two men,
children of Belial, and sat before him ; and the
men of Belial witnessed against him, even against
Naboth, in the presence of the people, saying, Na-
both did blaspheme God and the king. Then they
carried him forth out of the city, and stoned him
with stones, that he died. 14. Then they sent to
Jezebel, saying, Naboth is stoned, and is dead. 15
And it came to pass, when Jezebel heard that Na-
both was stoned, and was dead, that Jezebel said
to Ahab, Arise, take possession of the vineyard of
Naboth the Jezreelite, which he refused to give thee
for money: for Naboth is not alive, but dead. 16
And it came to pass, when Ahab heard that Na-
both was dead, that Ahab rose up to go down to
the vineyard of Naboth the Jezreelite, to take pos-
session of it.
Nothing but mischief is to be expected when Jezebel enters
into the story—that cursed woman, 2 Kings ix. 34. -
I. Under pretence of comforting her afflicted husband she
BEFoRE CHRIST, 899.
I. KINGS, XXI. Ahab obtains Naboth's vineyard.
*—
£eeds his pride and passion, and blows the coãls of his
corruptions. It became her to take notice of his grief, and to
anquire into the cause of it, v. 5. Those have forgotten both
the duty and affection of the conjugal relation, that interest
inot themselves in each other's troubles. He tells her what
-troubled him, v. 6. yet invidiously conceals Naboth's reason
for his refusal, representing it as peevish, when it was con-
scientious ; l will not give it thee, whereas he said, I may not.
..What? (says Jezebel, v. 7.) Dost thou govern Israel ? Arise,
and eat bread. She does well to persuade him to shake off his
melancholy, and not to sink under his burthen, to be easy and
cheerful ; whatever was his grief, grieving would not redress
it, but pleasantness would alleviate it ; her plea is, Dost thou
Quow govern Israel ? This is capable of a good sense, “Does
it become so great a prince as thou art, to cast thyself down
for so small a matter " Thou shamest thyself, and profanest
“thy crown'; it is below thee to take notice of so inconsiderable
a thing. Art thou fit to govern Israel, who hast no better a
agovernment of thine own passions 1 or, hast thou so rich a
kingdom at command, and canst not thou be without this one
vineyard 3’ We should learn to quiet ourselves, under our
crosses, with the thoughts of the mercies we enjoy, especially
our hopes of the kingdom. But she meant it in a bad sense,
“Dost thow govern Israel, and shall any subject thou hast
deny thee any thing thou hast a mind to ?
Jit is below thee to buy and pay, much more to beg and pray ;
use thy prerogative, and take by force what thou canst not
voimpass by fair means; instead of resenting the affront thus,
+evenge it. If thou knowest not how to support the dignity of
a king, let me alone to do it; give me but leave to make use
of thy name, and I will soon give thee the vineyard of Naboth ;
Wright or wrong, it shall be thy own shortly, and cost thee no-
thing.” Unhappy princes those are, and hurried apace
toward their ruin, who have those about them that stir them
qup to acts of tyranny, and teach them how to abuse their
Jpower. -
II. In order to the gratifying of him, she projects and com-
passes the death of Naboth ; no less than his blood will serve
to atone for the affront he had given to Ahab, which she
thirsts after the more greedily, because of his adherence to
the law of the God of Israel. Had she aimed only at his
Jand, her false witnesses might have sworn him out of that by
a forged deed ; (she could not have set up so weak a title, but
the elders of Jezreel would have adjudged it good ;) but the
adulteress will hunt for the precious life, Prov. vi. 26. Re-
venge is sweet, Naboth must die, and die as a malefactor, to
gratify it.
1. Never were more wicked orders given by any prince,
than these which Jezebel sent to the magistrates of Jezreel,
3. 8, 9, 10. She borrows the privy-seal, but the king shall not
know what she will do with it: it is probable this was not the
first time he had lent it her, but that with it she had signed
: warrants for the slaying of the prophets. She makes use of
the king's name, knowing the thing would please him when
it was done, yet fearing he might scruple the manner of doing
it; in short, she commands them, upon their allegiance, to put
Naboth to death, without giving them any reason. Had she
sent witnesses to inform against him, the judges (who must go
secundum allegata et probata—according to allegations and
†. might have been imposed upon, and their sentence had
been rather their unhappiness than their crime; but to oblige
them to find the witnesses, sons of Belial, to suborn them
themselves, and then to give judgment upon a testimony
which they knew to be false, was such an impudent defiance
to every thing that is just and sacred, as we hope cannot be
£aralleled in any story; she must look upon the elders of
Jezreel as men perfectly lost to every thing that is honest and
honourable, when she expected these orders should be obey-
ed; but she will put them in a way how to do it, having as
much of the serpent's subtilty as she had of his poison.
(1.) It must be done under colour of religion.—“ Proclaim
a fast, signify to your city that you are apprehensive of some
..dreadful judgment coming upon you, which you must endea-
vour to avert, not only by prayer, but by finding out and by
Putting away the accursed thing, take on you to be afraid that
there is some great offender among you undiscovered, for whose
sake God is angry with your city; charge the people, if they
know of any such, on that solemn occasion to inform against
him, as they tender the welfare of the city, and at last let
. Naboth be fastened upon as the suspected person, probably,
*ecause he does not join with his neighbours in their worship :
That may serve for a pretence to set him on high among the
..people, to call him to the bar ; let proclamation be made, if
any one can inform the court against the prisoner, and prove
him to be the Achan, they shall be heard; and then let the
Art thou a king 2.
witnesses appear to give evidence against him.” Note, There
is no wickedness so vile, so horrid, but religion has sometimes
been made a cloak and cover for it. We must not think at all
the worse of fasting and praying for their having been some-
times thus abused, but much the worse of those wicked de-
signs that have at any time been carried on under the umbrage
of them. -
(2.) It must be done under colour of justice too, and with
the formalities of a legal process. Had she sent to them to
hire some of their banditti, some desperate ruffians, to assas-
sinate him, to stab him as he went along the streets in the
night, it had been bad enough ; but to do it by a course of
law, to use that power for the murdering of the innocent,
which ought to be their protection, was such a violent pervert-
ing of justice and judgment as yet we are bid not to marvel at,
Eccl. v. 8. The crime they must lay to his charge, was,
blaspheming God and the king ; a complicated blasphemy.
Sure she could not think to put a blasphemous sense upon the
answer he had given to Ahab, as if denying him his vineyard
were blaspheming the king, and giving the divine law for the
reason, were blaspheming God. No, she pretends not any
ground at all for the charge ; though there was no colour of
truth in it, though witnesses must swear it, and Naboth must
not be permitted to speak for himself, or cross-examine the
witnesses, but immediately, under pretence of a universal de-
testation of the crime, they must carry him out and stone him.
His blaspheming God would be the forfeiture of his life, but
not of his estate, and therefore he is also charged with treason,
in blaspheming the king, for which his estate was to be confis-
cated, that so Ahab might have his vineyard.
Never were wicked orders more wickedly obeyed, than these
were by the magistrates of Jezreel. They do not so much as
dispute the command, or make any objections against it,
though so palpably unjust ; but punctually observed all the
particulars of it, either because they feared Jezebel’s cruelty,
or because they hated Naboth’s piety, or both : They did as
it was written in the letters, v. 11, 12. neither made any diffi-
culty of it, nor met with any difficulty in it, but cleverly car-
ried on the villany, they stoned Naboth to death, v. 13. and,
as it should seem, his sons with him, or after him : for, when
God came to make inquisition for blood, we find that article
in the account, 2 Kings ix. 26. I have seen the blood of Naboth
and the blood of his sons. Perhaps they were secretly mur-
dered, that they might not claim their father's estate, or com-
plain of the wrong done him. Let us take occasion, from this
sad story, (1.) To stand amazed at the wickedness of the
wicked, and the power of Satan in the children of disobedi-
ence. What a holy indignation may we be filled with, to see
wickedness in the place of judgment, Eccl. iii. 16. (2.) To la-
ment the hard case of oppressed innocency, and to mingle our
tears with the tears of the oppressed that have no comforter, while
on the side of the oppressors there is power, Eccl. iv. 1. (3.) To
commit the keeping of our lives and comforts to God, for in-
nocency itself will not always be our security. (4.) To rejoice
in the belief of a judgment to come, in which such wrong
judgments as these will be called over. Now we see that
there be just men to whom it happens according to the work of
the wicked, Eccl. viii. 14. but all will be set to rights in the
great day. -
III. Naboth being taken off, Ahab takes possession of his
vineyard. 1. The elders of Jezreel sent notice to Jezebel very
unconcernedly ; sent it her as a piece of agreeable news,
Naboth is stomed, and is dead, v. 14. Here let us observe, that
as obsequious as the elders of Jezreel were to Jezebel’s orders
which she sent from Samaria for the murder of Naboth, so
obsequious were the elders of Samaria afterwards to Jehu's
orders which he sent from Jezreel for the murder of Ahab's
seventy sons, only that was not done by course of law, 2.
Kings x. 6, 7. Those tyrants that, by their wicked orders,
debauch the consciences of their inferior magistrates, may,
perhaps, find at last the wheel return upon them ; and that
those who will not stick to do one cruel thing for them, will
be as ready to do another cruel thing against them. 2. Jeze-
bel, jocund enough that her plot succeeded so well, brings
notice to Ahab, that Naboth is not alive, but dead, therefore
Arise, take possession of his vineyard, v. 15. He might have
taken possession by one of his officers, but so pleased is he
with this accession to his estate, that he will make a journey
to Jezreel himself to enter upon it; and it should seem he
went in state too, as if he had got some mighty victory, for
Jehu remembers, long after, that he and Bidkar attended him
at this time, 2 Kings ix. 25. If Naboth’s sons were all put to
death, Ahab thought himself entitled to the estate, ob defec-
tum sanguinis (as our law expresses it). If not, yet, Naboth
dying as a criminal, he claimed it ob delictum criminis. Or,
BEFORE CHRIST, 899.
Elijah's message to Ahab.
I, KINGS, XXI.
wº-
Jezebel will give it him, and who dares oppose it 3
gººd devours the man that is more righteous than he, Hab.
i. l * . - -
17 And the word of the Lord came to Elijah the 2. The place is Naboth’s vineyard; the time just when he was
Tishbite, saying, 18 Arise, go down to meet Ahab
king of Israel, which is in Samaria : behold, he is
in the vineyard of Naboth, whither he is gone down
to possess it. 19. And thou shalt speak unto him,
saying, Thus saith the LORD, Hast thou killed, and
also taken possession ? And thou shalt speak unto
him, saying, Thus saith the Lord, in the place where
dogs licked the blood of Naboth shall dogs lick thy
blood, even thine. 20 And Ahab said to Elijah,
Hast thou found me, O mine enemy 2 And he an-
Swered, I have found thee ; because thou hast sold
thyself to work evil in the sight of the Lord. 21
Behold, I will bring evil upon thee, and will take
away thy posterity, and will cut off from Ahab him
that pisseth against the wall, and him that is shut up
and left in Israel,
like the house of Jeroboam the son of Nebat, and
like the house of Baasha the son of Ahijah, for the .
provocation wherewith thou hast provoked me to
anger, and made Israel to sin.
Jezebel by the wall of Jezreel. 24 Him that dieth
of Ahab in the city the dogs shall eat; and him that
dieth in the field shall the fowls of the air eat. 25
But there was none like unto Ahab, which did sell ||
himself to work wickedness in the sight of the Lord,
whom Jezebel his wife stirred up. 26 And he did
very abominably in following idols, according to all
things as did the Amorites, whom the Lord cast out
before the children of Israel. 27 And it came to
pass, when Ahab heard those words, that he rent his
clothes, and put sackcloth upon his flesh, and fasted,
and lay in sackcloth, and went softly. 28 And the
word of the Lo RD came to Elijah the Tishbite, say-
29 Seest thou how Ahab humbleth himself
ing,
before me ! . Because he humbleth himself before
me, I will not bring the evil in his days; but in his
son's days will I bring the evil upon his house.
In these verses, we may observe,
I. The very bad character that is given of Ahab, v. 25, 26.
which comes in here, to justify God in the heavy sentence
passed upon him, and to show, that, though it was passed
upon occasion of his 'sin in the matter of Naboth, (which
JDavid’s sin in the matter of Uriah did too much resemble,);
yet God would not have punished him so severely, if he had
‘not been guilty of many other sins, especially idolatry;
whereas Dāvid, except in that one matter, did that which was
ºright. But for Ahab, there was none like him ; so ingenious
and industrious in sin, and that, made a trade of it. He sold
himself to work wickedness, that is, he made himself a perfect
slave to his lusts, and was as much at their beck and com-
mand, as ever any servant was at his master's. . He was
whölly given up to sin; and, upon condition he might have
the pleasures of it, he would take the wages of it, which is
death, Rom. vi. 23. Blessed Paul complains that he was
sold under sin, Rom. vii. 14, as a poor captive against his will;
but Ahab was voluntary, he sold himself to sin ; of choice, an
as his own act and deed, he submitted to the dominion of sin.
This did not excuse him, that Jezebel his wife stirred him up to
‘do wickedly, and made him, in many respects, worse than
otherwise he would have been. To what a pitch of impiety
did he arrive, who had such tinder of corruption in his heart,
and such a temper in his bosom to strike fire into it! In many
things, he did ill, but he did most abominably in following idols,
‘like the Canaanites; his immoralities were very provoking to
God; but his idolatries were especially so. Israel’s case was
'sad, when a prince of such a character as this reigned over
them.
22 And will make thine house
|
:
;
!
!
if neither would make him a good title, the absolute power of 1
- Might
often prevails against right, and wonderful is the divine pa. -
tience, that suffers it to do so. . God is certainly of purer eyes :
than to behold iniquity, and yet for a time keeps silence when the
23 And of Jezebel || ||
also spake the LORD, saying, The dogs, shall eat
1
-
-
|
II. The message which Elijah was sent with to him, when
he went to take possession of Naboth’s vineyard, v. 17–19.
Hitherto, God kept silence, did not intercept Jezebel’s letters,
nor stay the process of the elders of Jezreel ; but now Ahab is
reproved, and his sin set in order before his eyes. 1. The person
sent is Elijah. A prophet of lower rank was sent with mes-
sages of kindness to him, ch. xx. 13. But the father of the
prophets is sent to try him, and condemn him, for his murder.
taking possession of it; then, and there, must his doom be:
read him. By taking possession, he avowed all that was done,.
and made himself guilty, ea post facto—as an accessory after
the fact. There he was taken in the commission of the errors,
and therefore the conviction would come upon him with so,
much the more force. “What hast thou to do in this vine-
yard 2 What good canst thou expect from it, when it is pur-
chased with blood, Hab. ii. 12. and thou hast caused the owner.
thereof to lose his life 7” Job xxxi. 39. Now that he was pleas-
ing himself, with his ill-gotten wealth, and giving direction,
for the turning of this vineyard into a flower garden, his meat
in his bowels is turned. He shall not feel quietness. Whene.
he is abºut to fill his belly, God shall cast the fury of his wrathy
upon him, Job xx. 14, 20, 23. Let us see what passed between
them.
(1.) Ahab vents his wrath against Elijah, falls into a pas.
sion at the sight of him, and, instead of humbling himself be-
fore the prophet, as he ought to have done, 2 Chron, xxxvi. 12. -
is ready to fly in his face, Hast thou found me, O mine enemy º
v. 20. This shows, [1..] That he hated him ; the last time we
found them together, they parted very good friends, ch. xviii.
46, then Ahab had countenanced the reformation, and there-
fore them all was well.between him and the prophet ; but now.
e was relapsed, and worse than ever ; his conscience told him,
he had made God his enemy, and therefore... he could not ex-
pect Elijah should be his friend. Note, That man's condition.
is very miserable, that has made the word of God his enemy,
and very desperate, that reckons the ministers of that word
his enemies, because they tell him the truth, Gal. iv. 16. Ahab,
having sold himself to sin, was resolved to stand to his bar-
gain, and could not endure him that would have helped to,
recover himself. . [2] That he feared him. Hast, thou found
me 2 Intimating that he shunned him all he could, and it was:
now a terror to him to see him. The sight of him was like that
of the hand-writing upon the wall, to Belshazzar, it made his
countenance change, the joints of his loins were loosed, and his
knees smote one against another. Never was poor debtor or
criminal so confounded at the sight of the officer that came to
arrest him. Men may thank themselves, if they make God
and his word a terror to them. . . . . -
(2.) Elijah denounces God’s wrath against Ahab ; I have
found thee: N says he, v. 20.) because thou hast sold thyself to:
work evil. Note, Those that: give up themselves to sin, will
certainly be found out, sooner or later, to their unspeakable
| | horror and amazement. Ahab is now.. set to the bar, as Na-
| both was, and trembles more than he did. . . .
..[1..] Elijah finds the indictment against him, and convicts.
him, upon the notorious evidence of the fact, v. 19. Hast thow
killed, and also taken possession ?. He is here charged with the
murder of Naboth ; and it would not serve him to say the law
killed him ; (perverted justice is the highest injustice;) or,
that if he were unjustly prosecuted, it was not his doing, he
knew nothing of it: for it was to please him that it was done,
and he had showed himself pleased with it, and so had made
himself guilty of all that was done in the unjust prosecution
of Naboth. He killed, for he took possession. If he takes the
‘garden, he takes the guilt with it.' Terra transit cum omere—
The land with the incumbrance. . . . . . . . . - -
[2] He passes judgment upon him, That his family should
be ruined and rooted out, v.21. and all his posterity cut off.
That his house should be made like the houses of his wicked
predecessors, Jeroboam and Baasha, v. 22. particularly, that
they who died in the city, should be meat for dogs, and they
-who died in the field; meat for birds, v.24; which had been
foretold of Jeroboam’s house, ch. xiv. li. and of Baasha's, ch.
xvi. 4. That Jezebel, particularly, should be devoured by dogs,
v. 23. which was fulfilled, 2 Kings ix. 36, and as for Ahab
himself, that the dogs should lick his blood in the very same
place where they licked Naboth's, v. 19. “Thy blood, even thine,
though it be royal blood, though it swell thy veins with pride,
and boil in thy heart with anger, ere long it shall be an en-
tertainment for the dogs;” which was fulfilled, ch. xxii. 38.
This intimates that he should die a violent death, should come
to his grave with blood, and that disgrace should attend him, .
the foresight of which must needs be a great mortification to a
proud man. Punishments after death are here most insisted.
.920
BEFORE CIRIST, 890.
M. KINGS, XXII. Ahab's alliance with Jehoshaphat,
on, which, though such as affected the body only, perhaps
were designed as figures of the soul’s misery after death.
III. Ahab's humiliation under the sentence passed upon
him, and the favourable message sent him thereupon.
1. Ahab was a kind of penitent. The message Elijah de-
livered him, in God's name, put him into a fright for the pre-
sent, so that he rent his clothes, and put on sackcloth, v. 27.
He was still a proud hardened sinner, and yet thus reduced.
Note, God can make the stoutest heart to tremble, and the
proudest to humble itself. His word is quick and powerful,
and is, when he pleases to make it so, like a fire, and a ham-
mer, Jer. xxiii. 29. It made Felix tremble.
garb and guise of a penitent, and yet his heart was unhumbled
and unchanged. After this, we find, he hated a faithful pro-
phet, ch. xxii. 8. Note, It is no new thing to find the show
and profession of repentance, where yet there the truth and
substance of it are wanting. Ahab's repentance was only
what might be seen of men : Seest thou (says God to Elijah)
how Ahab humbles himself? it was external only ; the garments
rent, but not the heart. An hypocrite may go very far in the
outward performances of holy duties, and yet come short.
2. He obtained, hereby, a reprieve, which I may call a kind
of pardon. Though it was but an outside repentance,
(lamenting the judgment only, and not the sin,) though he
did not leave his idols, nor restore the vineyard to Naboth’s
heirs, yet, because he did hereby give some glory to God, God
took notice of it, and bade Elijah take notice of it ; Seest thou |
how Ahab humbles himself? v. 29. In consideration of this, the
threatened ruin of his house, which had not been fixed to any
time, should be adjourned to his son's days. The sentence
should not be revoked, but the execution suspended. Now,
(1.) This discovers the great goodness of God, and his readi-
ness to show mercy, which here rejoices against judgment.
Favour is showed to this wicked man, that God might mag-
nify his goodness, º Bishop Sanderson,) even to the
hazard of his other divine perfections; as if (says he) God
would be thought unholy, or untrue, or unjust, (though he be
none of these,) or any thing, rather than unmerciful. (2.)
This teaches us to take notice of that which is good, even in
those who are not so good as they should be : let it be com-
mended as far as it goes. (3.) This gives a reason why
wicked people sometimes prosper long : God is rewarding their
external services with external mercies. (4.) This encourages
all those that truly repent, and unfeignedly believe the holy
gospel. If a pretending partial penitent shall go to his house
reprieved, doubtless, a sincere penitent shall go to his house
justified. . - - -
CHAP. XXII.
Zhis chapter finishes the history of Ahab's reign. It was promised, in the
close of the foregoing chapter, that the ruin of his house should not come
in his days, but his days were soon at an end. His war with the Syri-
ans, at Ramoth-gilead, is that which we have an account of in this chap-
ter. W. His preparations for that war. He consulted, I. His privy-
council, v. 1–3. 2. Jehoshaphat, v. 4. 3. His prophets. ( 1.) #.
own, who encouraged him to go on this expedition, v. 5, 6. Zedekiah
particularly, v. II, 12. (2.) A prophet of the Lord, Micaiah, who was
desired to come by Jehoshaphat, v. 7, 8 sent for, v. 9, 10, 13, 14. up-
braided Ahab with this confidence in the false prophets, v. 15. but fore..
told his fall in his expedition, v. 16–18, and gave him an account how
he came to be thus imposed upon by his prophets, v 19–23. He is
abused by Zedekiah, v.24, 25. and imprisoned by Ahab, v.26–28. II.
The battle itself; in which, I. Jehoshaphat is exposed. But, 2. Ahab
is slain, v.29–40. In the close of the chapter, we have a short account,
(1), Qf the good reign of Jehoshāghat king of Judah, p. 41–50. (2)
Of the wicked reign of Ahaziah king of Israel, v. 51–53.
1 A ND they continued three years without war
- between Syria in Israel. 2 And it came to
pass, in the third year, that Jehoshaphat the king of
Judah came down to the king of Israel. 3 And the
king of Israel said unto his servants, Know ye that
Ramoth in Gilead is ours, and we be still, and take
it not out of the hand of the king of Syria 2 4 And
he said unto Jehoshaphat, Wilt thou go with me to
battle to Ramoth-gilead 2 And Jehoshaphat said to
the king of Israel, I am as thou art, my people as
thy people, my horses as thy horses. 5. And Jehos-
haphat said unto the king of Israel, Inquire, I pray
thee, at the word of the Lord to–day. 6 Then the
king of Israel gathered the prophets together, about
four hundred men, and said unto them, Shall I go
against Ramoth-gilead to battle, or shall I forbear !
And they said, Go up ; for the Lord shall deliver it
into the hand of the king. % And Jehoshaphat said,
IB
‘good concerning me, but evil.
Ahab put on the
phets prophesied before them.
Is there not here a prophet of the LoRD besides, that
we might inquire of him # 8 And the king of Israel
said unto Jehoshaphat, There is yet one man, Mi-
caiah the son of Imlah, by whom we may inquire of
the Lo RD ; but I hate him ; for he doth not prophesy
And Jehoshaphat
said, Let not the king say so. 9 Then the king of
Israel called an officer, and said, Hasten hither Mi-
caiah the son of Imlah. 10 And the king of Israel
and Jehoshaphat the king of Judah sat each on his
throne, having put on their robes, in a void place in
the entrance of the gate of Samaria: and all the pro-
11 And Zedekiah
the son of Chenaanah made him horns of iron ; and
he said, Thus saith the Lord, With these shalt thout
push the Syrians, until thou have consumed them.
12 And all the prophets prophesied so, saying, Go
up to Ramoth-gilead, and prosper: for the LoRD
shall deliver it into the king's hand. 13 And the
messenger that was gone to call Micaiah spake unto
him, saying, Behold now, the words of the prophets
declare good unto the king with one mouth : let thy
word, I pray thee, be like the word of one of them,
and speak that which is good. 14. And Micaiah said,
As the Lord liveth, what the LoRD saith unto me,
that will I speak.
Though Ahab continued under guilt and wrath, and the
dominion of the lusts to which he had sold himself, yet, as a
reward for his professions of repentance and humiliation,
though the time drew near when he should descend into
battle and perish, yet we have him blessed with a three years’
peace, v. 1. and an honourable visit made him by Jehosha-
phat king of Judah, v. 2. The Jews have a fabulous conceit,
that, when Ahab humbled himself for his sin, and hay in sack-
cloth, he sent for Jehoshaphat to come to him, to chastise
him ; and that he staid with him for some time, and gave him
so many stripes every day. That is a groundless tradition.
He came now, it is probable, to consult with him about the
affairs of their kingdoms. It is strange that so great a man as
Jehoshaphat would pay so much respect to a kingdom revolted
from the house of David ; and that so good a man would show
so much kindness to a king revolted from the worship of God.
But, though he was a godly man, his temper was too easy,
which betrayed him into snares and inconveniences. - - -
The Syrians durst not give Ahab any disturbance. But,
I. Ahab here meditates, a war against the Syrians, and ad-
vises concerning it with those about him, v. 3. The king of
Syria gave him the provocation ; when he lay at his mercy, he
promised to restore him his cities, ch. xx. 34. and Ahab fool-
ishly took his word, when he ought not to have dismissed him,
till the cities had been put into his possession. But now he
knows, by experience, what he ought to have considered, that
as the kisses, so the promises, of an enemy are deceitful 3 and
there is no confidence to be put in leagues extorted by distresse
Ben-hadad is one of those princes that think themselves bound
by their word no further and no longer than it is for their
interest. Whether any other cities were restored, we do not
find, but Ramoth-gilead was not; a considerable city in the
tribe of Gad, on the other side Jordan, a Levites’ city, and one
of the cities of refuge. Ahab blames himself, and his people,
that they did not bestir themselves to recoverit out of the hands
of the Syrians, and to chastise Ben-hadad’s violation of his
league; and resolves to let that ungrateful; perfidious prince
know, that, as he had given him peace, he could give him
trouble. Ahab has a good cause, yet succeeds not. "Equity is
not to be judged of by prosperity. . . . . . . . . . . .
II. He engages Jehoshaphat, and draws him in; to join
with him in this expedition, for the recovery of Ramoth-
gilead, v. 4. And
here, I do not wonder that Ahab should
desire the assistance of so pious and prosperous a neighbour.
Even bad men have often coveted the friendship of the good.
It is desirable to have an interest in those that, have an
interest in heaven; and to have those with us that have God
with them. But it is strange that Jehoshaphat will go so en-
tirely into Ahab's interests, as to say, I am as thow art, and my
people as thy people. I hope not ; Jehoshaphat, and his peo-
ple, are not so wicked and corrupt as Ahab and his people.
Too great a complaisance to evil-doers has brought many
good people, through unwariness, into ajºgºrous fellowship
BEForſſ. CHRIST, 897.
I. KINGS, XXII. Micaiah's prophecy against Ahab.
with the wrfruitful works of darkness. Jehoshaphat nad like
to have paid dear for his compliment, when, in the battle, he
was taken for Ahab. Yet some observe, that, in joining with
israel against Syria, he atoned for his father's fault, in join-
2ng with Syria against Israel, ch. xv. 19, 20.
III. At the special instance and request of Jehoshaphat, he
asks counsel of the prophets concerning this expedition.
Ahab thought, it enough to consult with his statesmen, but
Jehoshaphat moves that they should inquire of the word of the
Lord, v. 5. Note, 1. Whithersoever a good man goes, he
‘desires to take God along with him, and will acknowledge
him in all his ways, ask leave of him, and look up to him for
success. 2. Whithersoever a good man goes, he ought to take
his religion along with him, and not be ashamed to own it, no
not when he is with those who have no kindness for it. Je-
Shoshaphat has not left behind him, at Jerusalem, his affection
and veneration for the word of the Lord, but both avows it,
and endeavours to introduce it into Ahab's court. If Ahab
drew him into his wars, he will draw Ahab into his devotions.
IV. Ahab's four hundred prophets, the standing regiment
She had of them, (prophets of the groves they called them,)
agreed to encourage him in this expedition, and to assure him
ºf success, v. 6. He put the question to them with a seeming
fairness, Shall I go, or shall I forbear? But they knew which
way his inclination was, and designed only to humour the two
kings. To please Jehoshaphat, they made use of the name
Jehovah, He shall deliver it into the hand of the king ; they
stole the word from the true prophets, Jer. xxiii. 30. and spake
their language. To please Ahab, they said, Go up. They
had, indeed, probabilities on their side; Ahab had, not long
since, beaten the Syrians twice; he had now a good cause,
and was much strengthened by his alliance with Jehosha-
<phat ; but they pretended to speak by prophecy, not by ra-
tional conjecture; by divine, not human, foresight : “Thou
shalt certainly recover Ramoth-gilead.” Zedekiah, a leading
man among these prophets, in imitation of the true prophets,
illustrated his false prophecy with a sign, v. 11. He made
him a pair of iron horns, representing the two kings, and their
Aonour and power, (both which were signified by horns, exalt-
ation, and force,) and with these the Syrians must be pushed.
-All the prophets agreed, as one man, that Ahab should return
from this expedition a conqueror, v. 12. Unity is not always
the mark of a true church, and true ministry. Here were four
hundred men that prophesied with one mind and one mouth,
..and yet all in an error. - -
V. Jehoshaphat cannot relish this sort of preaching; it is
Anot like what he was used to ; the false prophets cannot so
mimic the true, but that he who had spiritual senses exercised
could discern the fallacy, and therefore he inquires for a
prophet of the Lord besides, v. 7. He is too much a courtier
to say any thing by way of reflection on the king's chaplains,
but he waits to see a prophet of the Lord ; intimating that he
“could not look upon these to be so. They seemed to be some-
what, (whatever they were it made no matter to him,) but, in
£onference, they added nothing to him, they gave him no satis-
faction, Gal. ii. 6. One faithful prophet of the Lord was
worth them all. -
VI. Ahab has another, but one he hates, Micaiah by name,
and, to please Jehoshaphat, he is willing to have him sent for,
v. 8–10. Ahab owned they might inquire of the Lord by him,
that he was a true prophet, and one that knew God’s mind.
...And yet, l. He hated him, and was not ashamed to own to
the king of Judah that he did so, and to give this for his rea-
‘son, He doth not prophesy good concerning me, but evil. And
whose fault was that ? If Ahab had done well, he had heard
accordingly from heaven; if he do ill, he may thank himself
for all the uneasiness which the reproofs and threats of God’s
word gave him. . Note, Those are wretchedly hardened in sin,
and are ripening apace for ruin, who hate God’s ministers,
because they deal plainly with them, and faithfully warn them
<of their misery and danger by reason of sin, and reckon those
their enemies that tell them the truth. 2. He had (it should
‘seem) imprisoned him ; for, when he committed him, v. 26.
he bade the officer carry him back; namely, to the place
‘whence he came. . We may suppose that this was he that re-
proved him for his clemency to Ben-hadad, ch. xx. 38, &c.
and for that was cast into prison, where he had lain these
<three years. And hence Ahab knew where to find him so
eadily, v. 9. But his imprisonment had not excluded him
from divine visits, the spirit of prophecy continued with him
there ; he was bound, but the word of the Lord was not. Nor
did it in the least abate his courage, or make him less confi-
dent or faithful in delivering his message. Jehoshaphat gave
too gentle a reproof to Ahab, for expressing his indignation
against a faithful prophet, Let not the king say so, v. 8. He
deliver it into the hand of the king.
peace.
should have said, “Thou art unjust to the prophet, unkind to
thyself, and puttest an affront upon his Lord and thine, in say-
1ng so.” Such sinners as Ahab must be rebuked sharply.
However, he so far yielded to the reproof, that for fear of pro-
voking Jehoshaphat to break off from his alliance with him, he
orders Micaiah to be sent for with all speed, v. 9. The tw
kings sat each in their robes and chairs of state, in the gate or
Samaria, ready to receive this poor prophet, and to hear what
he has to say ; for many will give God’s word the hearing,
that will not lend it an obedient ear. They were attended .
with a crowd of flattering prophets, that could not think of
prophesying any thing but what was very sweet, and very
smooth, to two such glorious princes now in confederacy.
They that love to be flattered shall not want fiatterers; . .
Lastly, Micaiah is pressed by the officer that fetched him to
follow the cry, v. 13. That officer was unworthy the name of
an Israelite, who pretended to prescribe to a prophet ; but he
thought him altogether such a one as the rest, who studied to
please men, and not God. He tells him how unanimous the
other prophets were in foretelling the king’s good success ;
how agreeable it was to the king ; that it was his interest to
say as they said, he might gain not only enlargement, but
preferment, by it. They that dote upon worldly things them-
selves, think every body else should do so too, and, true or
false, right or wrong, speak and act for their secular interest
only. He intimates likewise, that it would be to no purpose
to contradict such a numerous and unanimous vote ; he would
be ridiculed, as affecting a foolish singularity, if he should.
But Micaiah knows better things, protests it, and backs his
protestation with an oath, that he will deliver his message
from God with all faithfulness, whether it be pleasing or dis-
pleasing to his prince, v. 14. What the Lord saith to me, that
will I speak, without addition, diminution, or , alteration.
Bravely resolved 1 and as became one who had his eye to a
greater King than either of these, arrayed with brighter robes,
and sitting on a higher throne. -
15 So he came to the king. And the king said
unto him, Micaiah, shall we go against Ramoth-
gilead to battle, or shall we forbear ! And he an-
swered him, Go and prosper: for the Lord shall
16 And the
king said unto him, How many times shall I adjure
thee that thou tell me nothing but that which is true
in the name of the Lord * 17 And he said, I saw all
Israel scattered upon the hills, as sheep that have
not a shepherd : and the Lord said, These have no
master; let them return every man to his house in
18. And the king of Israel said unto Je-
hoshaphat, Did I not tell thee that he would prophe-
sy no good concerning me, but evil : 19 And he
said, Hear thou, therefore, the word of the LoRD :
I saw the LoRD sitting on his throne, and all the host
of heaven standing by him, on his right hand and
on his left. 20 And the LoRD said, Who shall per-
suade Ahab, that he may go up and fall at Ramoth-
gilead 2 And one said on this manner, and another
said on that manner. 21 And there came forth a
Spirit, and stood before the Lo RD, and said, I will
persuade him. 22 And the LoRD said unto him,
Wherewith ? And he said, I will go forth, and I will
be a lying spirit in the mouth of all his prophets.
And he said, Thou shalt persuade him, and prevail
also: go forth, and do so. 23 Now therefore, be-
hold, the LoRD hath put a lying spirit in the mouth
of all these thy prophets, and the LoRD hath spoken
evil concerning thee. 24. But Zedekiah the son of
Chenaanah went near, and smote Micaiah on the
cheek, and said, Which way went the Spirit of the
LoRD from me to speak unto thee ? 25 And Micaiah .
said, Behold, thou shalt see in that day, when thou
shalt go into an inner chamber to hide thyself. 26
And the king of Israel said, Take Micaiah, and
carry him back unto Amon the governor of the city,
and to Joash the king’s son ; 27 And say, Thuſ:
saith the king, Put this fellow in the prison, and feed
him with bread of affliction, and with water of
922
BEFORE CHRIST, 897.
I. KINGS, XXII. Micaiah's prophecy against Ahab.
*—-
affliction, until I come in peace. 28 And Micaiah
said, If thou return at all in peace, the LORD hath
not spoken by me. And he said, Hearken, O peo-
ple, every one of you.
d Here Micaiah does well, but, as is common, suffers ill for so
O). In ge
I. we are here told how faithfully he delivered his message,
as one that was more solicitous to please God than to humour
either the great or the many. Three ways he delivers the
message, and all displeasing to Ahab.
1. He speaks as the rest of the prophets did, but ironically,
Go, and prosper, v. 15. Ahab put the same question to him,
that he had put to his own prophets, Shall we go, or shall we
#: Seeming desirous to know God’s mind, when, like
alaam, he was strongly bent to do his own ; which Micaiah
plainly took notice of, when he bade him go, but with such an
air of pronunciation, as plainly showed he spake it by way of
derision ; as if he had said, “I know you are determined to
go, and I hear your own prophets are unanimous in assuring
you of success; go then, and take what follows. They say, The
Lord shall deliver it into the hand of the king ; but I do not tell
thee that thus saith the Lord ; no, he saith otherwise.” Note,
Those deserve to be bantered that love to be flattered ; and
it is just with God to give up those to their own counsels that
give up themselves to their own lusts, Eccl. xi. 9. In answer
to this, Ahab adjures him to tell him the truth, and not to jest
with him, v. 16. as if he sincerely desired to know both what
God would have him do, and what he would do with him ;
yet intending to represent the prophet as a perverse ill-hu-
snoured man, that would not tell him the truth, till he was
thus put to his oath, or adjured to do it.
2. Being thus pressed, he plainly foretold that the king
would be cut off in this expedition, and his army scattered, v.
17. He saw them in a vision, or dream, dispersed upon the
mountains, as sheep that have no one to guide them : Smite
the shepherd, and the sheep will be scattered, Zech. xiii. 7. This
intimates, (1.) That Israel should be deprived of their king,
who was their shepherd; God took notice of it, These have no
"master. (2.) That they would be obliged to retire re infecta—
without accomplishing what they went for. He does not fore-
See any great slaughter in the army, but that they should make
a dishonourable retreat ; Let them return every man to his house
in peace : put into disorder indeed for the present, but no great
losers, by the death of their king : he shall fall in war, but
they shall go home in peace. Thus Micaiah, in his prophecy,
festified what he had seen and heard, (let them take it how
they pleased,) while the others prophesied merely out of their
own hearts ; see Jer. xxiii. 28. The prophet that has a dream,
let him tell that, and so quote his authority ; and he that has
my word, let him speak my word faithfully, and not his own ;
for what is the chaff to the wheat 7 Now Ahab finds himself
aggrieved, turns to Jehoshaphat, and appeals to him, whether
Micaiah had not manifestly a spite against him, v. 18. They
that bear malice to others are generally willing to believe that
they bear malice to them, though they have no cause for it,
and therefore to put the worst constructions upon all they say.
What evil did Micaiah prophesy to Ahab, in telling him, if
he proceeded in this expedition, it would be fatal to him, while
he might choose whether he would proceed in it or no 2 The
greatest kindness we can do to one that is going in a danger-
ous way, is to tell him of his danger. -
3. He informed the king how it was, that all his prophets
encouraged him to proceed ; God permitted Satan, by them,
to deceive him into his ruin, and he, by vision, knew of it; it
was represented to him, and he represented it to Ahab, that
the God of heaven had determined he should fall at Ramoth-
gilead, v. 19, 20. that the favour he had wickedly shown to
Ben-hadad might be punished by him and his Syrians, and
that he being in some doubt whether he should go to Ramoth-
gilead or no, and resolving to be advised by his prophets, they
should persuade him to it, and prevail, v. 21, 22. and hence it
was, that they encouraged him with so much assurance, v. 23.
it was a lie from the father of lies, but by the divine permis-
sion. The matter is here represented after the manner of men;
we are not to imagine that God is ever put upon new counsels,
or is ever at a loss for means whereby to effect his purposes, or
that he needs to consult with angels, or any creature, about the
methods he should take, or that he is the Author of sin, or the
cause of any man’s either telling or believing a lie ; but, be-
side what was intended by this, with reference to Ahab him-
self, it is to teach us, (1.) That God is a great King above all
kings, and has a throne above all the thrones of earthly princes;
“You have your thrones,” (said Micaiah to these two kings,)
“ and you think you may do what you will, and we must all
&
—º
say as you would have us ; but I saw the Lord sitting upon his
throne, and every man’s judgment proceeding from him, and
therefore I must say as he says; he is not a man, as you are.”
(2.) That he is continually attended and served by an innu
merable company of angels, those heavenly hosts, who stand
by him, ready to go where he sends them, and to do what he
bids them, messengers of mercy on his right hand, of wrath
on his left hand. (3.) That he not only takes cognizance of,
but presides over, all the affairs of this lower world, and over-
rules them according to the counsel of his own will ; the rise and
fall of princes, the issues of war, and all the great affairs of
state, which are the subject of the consultations of wise and
great men, are no more above God's direction, than the mean-
est concerns of the poorest cottages are below his notice. (4.)
God has many ways of bringing about his own counsels, par-
ticularly concerning the fall of sinners when they are ripe for
ruin ; he can do it either in this manner or in that manner.
(5.) That there are malicious and lying spirits, which go about
continually seeking to devour, and, in order to that, seeking to
deceive, and especially to put lies into the mouths of prophets,
by them to entice many to their destruction. (6.) It is not
without the divine permission that the Devil deceives men.
Thereby God serves his own purposes. With him is strength
and wisdom, the deceived and the deceiver are his, Job xii. 16.
When he pleases, for the punishment of those who receive not
the truth in the love of it, he not only lets Satan loose to deceive
them, Rev. xx. 7, 8, but gives up men to strong delusions to be-
lieve him, 2 Thess. ii. 11, 12. (7.) Those are manifestly
marked for ruin that are thus given up ; God has certainly
spoken evil concerning those whom he has given up to be im-
posed upon by lying prophets; thus Micaiah gave Ahab fair
warning, not only of the danger of proceeding in this war, but
of the danger of believing those that encouraged him to pro-
ceed ; thus we are warned to beware of false prophets, and to
try the spirits; the lying spirit never deceives so fatally, as in
the mouth of prophets.
II. We are here told how he was abused for delivering his
message thus faithfully, thus plainly, in a way so very proper
both to convince and to affect.
1. Zedekiah, a wicked prophet, impudently insulted him in
the face of the court, smote him on the cheek, to reproach him,
to silence him and stop his mouth, and to express his indig-
nation at him; (thus was our blessed Saviour abused, Matt.
xxvi. 67. that Judge of Israel, Mic. v. 1.) and, as if he not
only had the Spirit of the Lord, but the monopoly of this Spirit,
that he might not go without his leave, he asks, Which way
went the Spirit of the Lord from me to speak to thee ? v. 24. The
false º were always the worst enemies the true pro-
phets had, and not only stirred up the government against
them, but were themselves abusive to them, as Zedekiah here.
To strike within the verge of the court, especially in the king's
presence, is looked upon by our law as a high misdemeanor,
yet this wicked prophet gives this abuse to a prophet of the
Lord, and is not reprimanded or bound to his good behaviour
for it; Ahab was pleased with it, and Jehoshaphat had not
courage to appear for the injured prophet, pretending it was
out of his jurisdiction; but Micaiah, though he returns not his
blow, (God’s prophets are no strikers nor persecutors, dare not
avenge themselves, render blow for blow, or be, any way, ac-
cessary to the breach of the peace,) yet, since he boasted so
much of the Spirit, as those commonly do, that know least of
his operations, he leaves him to be convinced of his error by
the event, Thou shalt know when thow hidest thyself in an inner
chamber, v. 25. It is likely, Zedekiah went with Ahab to the
battle, and took his horns of iron with him, to encourage the
soldiers, to see with pleasure the accomplishment of his pro-
phecy, and return in triumph with the king ; but, the army
being routed, he fled among the rest from the sword of the
enemy, sheltered himself, as Ben-hadad had done, in a cham-
ber within a chamber, ch. xx. 30. lest he should perish, as he
knew he deserved to do, with those whom he had deluded; as
Balaam did, Numb. xxxi. 8. and lest the blind prophet should
fall into the ditch, with the blinded prince whom he had mis-
led. Note, Those that will not have their mistakes rectified
in time by the word of God, will be undeceived, when it is too
late, by the judgments of God.
2. Ahab, that wicked king, committed him to prison, v. 27.
not only ordered him to be taken into custody, or remitted to
the prison whence he came, but to be fed with bread and water,
coarse bread and puddle water, till he should return ; not
doubting but he should return a conqueror, and then he would
put him to death for a false prophet, v. 27. Hard usage for
one that would have prevented his ruin But by this it ap-
peared that God had determined to destroy him, as 2 Chron,
xxv. 16. How confident is Ahab of success | He doubts no
º 923
BEFoEE CHRIST, 897.
The death of Ahab.
I. KINGS, XXII.
but he shall return ın, peace, forgetting what he himself uad
reminded Ben-hadad of, Let not him that girdeth on the i.ar-
ness, boast; but there was little likelihood of his coming home
in peace, when he left, one of God’s prophets behind him in
prison. Micaiah puts it upon the issue, and calls all the peo-
ple to be witnesses that he did so, “If thow return in peace,
the Lord has not spoken by me, v. 28. Let me incur the re-
roach and punishment of a false prophet, if the king come
ome alive.” He ran no hazard by this appeal, for he knew
whom he had believed ; he that is terrible to the kings of the
earth, and treads upon princes as mortar, will rather let thou-
sands of them fall to the ground, than one jot or tittle of his
own word ; he will not fail to confirm the word of his servants,
Isa. xliv. 26. .
29 So the king of Israel, and Jehoshaphat the
king of Judah, went up to Ramoth-gilead. 30 And
the king of Israel said unto Jehoshaphat, I will
disguise myself, and enter into the battle; but put
thou on thyrobes. And the king of Israel disguised
himself, and went into the battle. 31 But the king
of Syria commanded his thirty and two captains
that had rule over his chariots, saying, Fight neither
with small nor great, save only with the king of
Israel. 32 And it came to pass, when the captains
of the chariots saw Jehoshaphat, that they said,
Surely it is the king of Israel. And they turned
aside to fight against him : and Jehoshaphat cried
out. 33 And it came to pass, when the captains of
the chariots perceived that it was not the king of
Israel; that they turned back from pursuing him.
34 And a certain man drew a bow at a venture,
and Smote the king of Israel between the joints of
the harness: wherefore he said unto the driver of
his chariot, Turn thine hand, and carry me out of
the host; for I am wounded. 35 And the battle
increased that day; and the king was stayed up in
his chariot against the Syrians, and died at even :
and the blood ran out of the wound into the midst
of the chariot. 36. And there went a proclamation
throughout the host about the going down of the
Sun, saying, Every man to his city, and every man
to his own country. 37 So the king died, and was
brought to Samaria : and they buried the king in
Samaria. 38 And one washed the chariot in the
pool of Samaria, and the dogs licked up his blood,
(and they washed his armour,) according unto the
sword of the LoRD, which he spake. 39 Now the
rest of the acts of Ahab, and all that he did, and
the ivory house which he made, and all the cities.
that he built, are they not written in the book of the
Chronicles of the kings of Israel ? 40 So Ahab
slept. with his fathers; and Ahaziah his son reigned
"in his stead. . . . . . .
The matter in contest between God’s prophet and Ahab's
‘prophets is here soon determined, and, it is made to appear
which was in the right. Here,
* I. The two kings march, with their forces, to Ramoth-
gilead, b. 29. That the king of Israel, who hated God’s pro-
Fº should so far disbelieve his admonition, as to persist in
his resolution, notwithstanding, is not strange; but, that
‘Jehoshaphat, that pious-prince, who had desired to inquire :
‘by a prophet of the Lord, as disrelishing and 'discrediting
Ahab's prophets, should yet proceed, after so fair a warning,
is matter of astonishment; but, by the easiness of his temper,
..he was carried away with the delusion (as Barnabas was with
the dissimulation, Gal. ii. 13.) of his friends; he gave too.
much heed to Ahab's prophets, because they pretended to
speak from God too, and in his country he had never been
imposed upon by such cheats; he was ready to give his
opinion with the majority, and to conclude that it was four
‘hundred to one but they should succeed; Micaiah had not
forbidden them to go ; nay, at first, he said, Go, and prosper;
if it came to the worst, it was only Ahab's fall that was fore-
told, and therefore he hoped he might venture. -
II. Ahab contrives to secure himself, and expose his friend,
v. 30. “I will disguise myself, and go in the habit of a com-
mon soldier, but ';jºurnal put on his robes, to appear in
the dress of a general.” He pretended hereby to do honour to
Jehoshaphat, and to compliment him with the sole command
of the army in this action ; he shall direct, and give orders,
and Ahab will serve as a soldier under him ; but he intended,
1. To make a liar of a good prophet; thus he hoped to elude
the danger, and so to defeat the threatening, as if, by disguis-
ing himself, he could escape the divine cognizance, and the
judgments that pursued him. 2. To make a fool of a good.
king, whom he did not cordially love, because he was one that
adhered to God, and so condemned his apostasy ; he knew,
that, if any perished, it must be the shepherd, so Micaiah had
foretold ; and perhaps he had intimation of the charge the
enemy had, to fight chiefly against the king of Israel, and
therefore basely intended to betray Jehoshaphat to the dan-
ger, that he might secure himself; Ahab was marked for
ruin, one would not have been in his attire for a great sum,
yet he will over-persuade this godly king to muster for him.
See what they get that join in affinity with vicious men, whose
consciences are debauched, and who are lost to every thing
that is honourable. How can it be expected that he should
be true to his friend that has been false to his God
III. Jehoshaphat, having more piety than policy, put him-
self into the post of honour, though it was the post of danger,
and was thereby brought into peril of his life, but God graci-
ously delivered him ; the king of Syria charged his captains to
level their force, not against the king of Judah, for with him
he had no quarrel, but with the king of Israel only, v. 31. to
aim at his person, as if against him he had a particular en-
mity; now Ahab was justly repaid for sparing Ben-hadad,
who, as the seed of the serpent commonly do, stung the bosom
in which he was fostered, and saved from perishing. Some
think that he designed only to have him taken prisoner, that
he might now give him as honourable a treatment as he had
formerly received from him. Whatever was the reason, this.
charge the officers received, and endeavoured to oblige their
prince in this matter; for, seeing Jehoshaphat in his royah
habit, they took him for the king of Israel, and surrounded
him. Now, 1. By his danger, God let him know that he was
displeased with him, for joining in confederacy, with Ahab ;
he had said, in compliment to Ahab, v. 4. I am as thow art,
and now he was indeed taken for him : they that associate
with evil doers are in danger of sharing in their plagues. 2.
By his deliverance, God let him know, that, though he was
displeased with him, yet he had not deserted him ; some of
the captains that knew him perceived their mistake, and so
retired from the pursuit of him ; but it is said, 2 Chron. xviii.
31. God moved them (for he has all hearts in his hand) to
depart from him ; to him he cried out, not in cowardice, but
devotion, and from him his relief came ; Ahab was in no care
to succour him ; God is a Friend that will not fail us, when
other friends do. *
IV. Ahab received his mortal wound in the battle; notwith-
standing his endeavours to secure himself in the habit of a
private sentinel. Let no man think to hide himself from God’s
judgment, no not in masquerade ; Thine hand shall find out
all thine enemies, whatever disguise they are in, v. 34. The
Syrian, that shot him little thought of doing such a piece of
'service to God and his king, for he drew a bow at a venture,
not aiming particularly at any man, yet God so directed the
arrow, that, 1. He hit the right person, the man that was
marked for destruction, whom, if they had taken alive, as was
designed, perhaps Ben-hadad would have spared: those can-
not escape with life whom God hath doomed to death. 2.
He hit him in the right place, between the joints of the harness,
the only place about him where this arrow of death could find
‘entrance. No armour is of proof against the darts of divine
vengeance ; case the criminal in steel, and it is all one, he
that made him can make his sword to approach to him. That
which to us seems altogether casual, is done, by the deter-
minate counsel.and foreknowledge of God. - -
V. The army was dispersed by the enemy, and sent home
by the king ; either Jehoshaphat or Ahab ordered the retreat
of the sheep, when the shepherd was smitten. Every man to
his city, for it is to no purpose to attempt any thing more, v-
36. Ahab himself lived long enough to see that part of
Micaiah’s prophecy accomplished, that all Israel should be
scattered upon the mountains of Gilead, v. 17. and perhaps
with his dying lips did himself give orders for it; for, though
he would be carried out of the army, to have his wounds
dressed, v. 34. yet he would be stayed wip in his chariot, io see
if his army were victorious; but, when he saw the battle in-
erease against them, his spirits sunk, and he died, but his
death was so lingering, that he had time to feel himself die;
and we may well imagine with what horror he now reflected;
upon the wickedness he had committed, the warnings he had
BEFORE CHRIST, 897.
I. KINGS, XXII. Reign and death of Jehoshaphat.
slighted, Baal's altars, Naboth's vineyard, Micaiah's imprison-
ment; now he sees himself flattered into his own ruin, and
2edekiah’s horns of iron pushing, not the Syrians, but him-
self, into destruction; thus is he brought to the king of terrors,
without hope in his death. wº
VI. The royal corpse was brought to Samaria, and buried
there, v. 37. and thither were brought the bloody chariot and
bloody armour in which he died, v. 38. One particular cir-
cumstance is taken notice of, because there was in it the
accomplishment of a prophecy, That, when they brought the
chariot to the pool of Samaria, to be washed, the dogs (and
Swine, says the Septuagint) gathered about it, and, as is usual,
dicked the blood, or, as some think, the water in which it was
washed, with which the blood was mingled; the dogs made
no difference between royal blood, and other blood. Now
Naboth’s blood was avenged, ch. xxi. 19. and that word of
T)avid, as well as Elijah’s word, was fulfilled, Ps. lxviii. 23.
That thy foot may be dipped in the blood of thine enemies, and
the tongue of thy dogs in the same ; the dogs licking the guilty
blood, was perhaps designed to represent the terrors that prey
upon the guilty soul aftºr death.
Lastly, The story of Ahab is here concluded, in the usual
form, v. 39, 40. Among his works, mention is made of an
ivory house, which he built, so called, because many parts of
it were inlaid with ivory; perhaps it was intended to vie with
the stately palace of the kings of Judah, which Solomon built.
41 And Jehoshaphat the son of Asa began to
Teign over Judah in the fourth year of Ahab king of
Israel. 42 Jehoshaphat was thirty and five years
old when he began to reign ; and he reigned twenty
and five years in Jerusalem. And his mother's name
was Azubah, the daughter of Shilhi. 43 And he
walked in all the ways of Asa his father; he turned
not aside from it, doing that which was right in the
eyes of the Lord : nevertheless the high places were
not taken away; for the people offered and burnt
ăncense yet in the high places. 44 And Jehosha-
phat made peace with the king of Israel. 45 Now
£he rest of the acts of Jehoshaphat, and his might
that he she wed, and how he warred, are they not
written in the book of the Chronicles of the kings of
Judah 2 46 And the remnant of the Sodomites,
which remained in the days of his father Asa, he
took out of the land. 47 There was then no king in
Edom : a deputy was king. 48 Jehoshaphat made
ships of Tharshish to go to Ophir for gold ; but they
went not : for the ships were broken at Ezion-geber.
49 Then said Ahaziah the son of Ahab unto Jeho-
shaphat, Let my servants go with thy servants in the
ships: but Jehoshaphat would not. 50 And Jeho-
shaphat slept with his fathers, and was buried with his
fathers in the city of David his father: and Jehoram his
son reigned in his stead. 51 Ahaziah the son of Ahab
began to reign over Israel in Samaria the seventeenth
year of Jehoshaphat king of Judah, and reigned two
years over Israel. 52 And he did evil in the sight of the
T.ORD, and walked in the way of his father, and in the
way of his mother, and in the way of Jeroboam the son
of Nebat who made Israel to sin : 53 For he served
Baal, and worshipped him, and provoked to anger
the LORD God of Israel, according to all thrt his
father had done. -
. Here is, 1. A short account of the reign of Jehoshaphat
king of Judah, which we shall have a much fuller narrative
of in the book of Chronicles, and of the greatness and good-
dess of that prince, neither of which was lessened or sullied by
any thing but his intimacy with the house of Ahab, which
upon several accounts, was a diminution to him ; his confede-
racy with Ahab, in war, we have already found dangerous to
him, and his confederacy with Ahaziah his son, in trade, sped
no better; he offered to go partner with him in a fleet of mer-
chant ships, that should fetch gold from Ophir, as Solomon's
navy did, v. 48. See 2 Chron. xx. 35, 36. But, while they
were preparing to set sail, they were exceedingly damaged
and disabled by a storm, broken at Ezion-geber, which a pro-
phet gave Jehoshaphat to understand was a rebuke to him,
for his league with wicked Ahaziah, 2 Chron. xx. 37. And
therefore, as we are told here, v. 49, when Ahaziah desired, a
second time, to be a partner with him, or, if that could not
be obtained, that he might but send his servants, with some
effects, on board Jehoshaphat's ships, he refused ; Jehoshaphat
would not ; the rod of God, expounded by the word of God,
had effectually broken him off from his confederacy with that
ungodly unhappy prince. Better buy wisdom dear than be
without it ; but experience is therefore said to be the mistress
of fools, because they are fools that will not learn till they are
taught by experience, and particularly till they are taught the
danger of associating with wicked people.
Now, Jehoshaphat's reign appears here to have been none
of the longest, but one of the best. 1. It was none of the long-
est, for he reigned but 25 years, v. 42. but then it was in the
prime of his time, between 35 and 60, and these 25, added to
his father's happy 41, give us a grateful idea of the flourishing
condition of the kingdom of Judah, and of religion in it, for a
great while, even when things were very bad, upon all ac-
counts, in the kingdom of Israel. If Jehoshaphat reigned not
so long, as his father, to balance that, he had, not those
blemishes on the latter end of his reign that his father had, 2
Chron. xvi. 9, 10, 12. and it is better for a man, that has been
in reputation for wisdom and honour, to die in the midst of it,
than to outlive it. 2. Yet it was one of the best, both in
respect of piety and prosperity. (1.) He did well, he did that
which was right in the eyes of the Lord, v.43, observed the com-
mands of his God, and trod in the steps of his good father,
and persevered therein, he turned not aside from it; yet every
man's character has some but or other, so had his ; the high
places were not taken away, no not out of Judah and Benjamin,
though those tribes lay so near Jérusalem, that they might
easily bring their offerings and incense to the altar, there, and
could not pretend, as some other of the tribes, the inconve-
niency of lying remote ; but old corruptions are with difficulty
rooted out, especially when they have formerly had the
patronage of those that were good, as the high places had of
Samuel, Solomon, and some others. (2.) His affairs did well ;
he prevented the mischiefs which had attended their wars
with the kingdom of Israel, establishing a lasting peace, v.44.
which had been a greater blessing, if he had contented him-
self with a peace, and not carried it on to an affinity with
Israel; he put a deputy, or viceroy, in Edom, so that that
kingdom was tributary to him, v. 47. and therein the prophecy
concerning Esau and Jacob was fulfilled, that the elder should
serve the younger; and, in general, mention is made of his
might and his wars, v. 45. He pleased God, and God blessed
him with strength and success; his death is spoken of, v. 50.
to shut up his story, yet, in the history of the kings of Israel,
we find mention of him afterward, 2 Kings iii. 7. . . . .
II. The beginning of the story of Ahaziah the son of Ahab,
v. 51—53. his reign was very short, not two years; some sin-
ners God makes quick work with ; it is a very bad character
that is here given him ; he not only kept up Jeroboam’s
idolatry, but the worship of Baal likewise ; though he had
heard of the ruin of Jeroboam’s family, and had seen his own
father drawn into destruction by the prophets of Baal, who
had often been proved false prophets, yet he received no in-
struction, took no warning, but followed the example of his
wicked father, and the counsel of his more wicked mother
Jezebel, who was still living. Miserable are the children that
not only derive a stock of corruption from their parents, but
are thus taught by them to trade with it; and unhappy, most
unhappy, parents, they that help to damn their children's
souls. -
925
AN
Ex Pos IT Io N,
WITH
PR A CTIC AI, O B S E R V ATIONS,
OF THE SECON D BOOK OF
K I N G. S.
This second book of the Kings (which the Septuagint, numbering from Samuel, calls the fourth,) is a continuation of the
former book; and, some think, might better have been made to begin with the 51st verse of the foregoing chapter, where the
reign of Ahaziah begins.
The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was
enture ; this has a melancholy conclusion, in the desolations of the kingdom of Israel first, and then of Judah, after they
had been long broken into two ; for a kingdom divided against itself cometh to destruction.
But, as Elijah’s mighty works
were very much the glory of the former book, toward the latter end of it; so were Elisha's the glory of this, toward the
beginning of it. These prophets outshone their princes; and therefore, as far as they go, the history shall be accounted for in.
them. Here is,
I: Elijah fetching fire from heaven, and ascending in fire to heaven, ch. 1. and ii. . º
II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. iii.-vii. -
III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab, and
the worship of Baal, ch. viii.--x.
IV. The reigns of several of the kings, both of Judah and Israel, ch. xl.-xv1.
V. The captivity of the ten tribes, ch. xvii.
VI. The good and glorious reign of Hezekiah, ch. xv.111.—xx.
VII. Manasseh’s wicked reign, and Josiah’s good one, ch. xxi.-xxiii. -
VIII. The destruction of Jerusalem by the king of Babylon, ch. xxiv. xxv. This history, in the several passages of it, confirms
that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people
Before CHRIST 896.
CHAP. J.
We here find Ahaziah, the genuine son and successor of Ahab, on the
throne of Israel. His reign continued not two years; he died by a fall
in his own house ; which, after the mention of the revolt of Moab, v. i. we
have here an account of I. The message which, on that occasion, he
sent to the god of Ekron, v. 2. / I. The message he received from the
God of Israel, v. 3–8. III. The destruction of the messengers he sent
to seize the prophet, once and again, v. 9–12. IP. His compassion to,
and compliance with, the third messenger, upon his submission, and the
delivery of the message to the king himself. v. 13–16. P. The death
of Ahaziah, v. 17, 18. In the story we may observe how great the pro
phet looks, and how little the prince.
I Tº Moab rebelled against Israel after the
death of Ahab. 2 And Ahaziah fell down
through a lattice in his upper chamber that was in
Samaria, and was sick: and he sent messengers,
and said unto them, Go, inquire of Baal-zebub, the
god of Ekron, whether I shall recover of this disease.
3. But the angel of the LoRD said to Elijah the Tish-
bite, Arise, go up to meet the messengers of the
king of Samaria, and say unto them, Is it not be-
cause there is not a God in Israel, that ye go to in-
quire of Baal-zebub, the god of Ekron 2 4 Now,
therefore, thus saith the Lord, Thou shalt not come
down from that bed on which thou art gone up, but
shalt surely die. And Elijah departed. 5 And
when the messengers turned back unto him, he said
unto them, Why areye now turned back? 6 And they
said unto him, here came a man up to meet us,
The Sickness of Ahaziah.
and said unto us, Go, turn again unto the king that
sent you, and say unto him, Thus saith the LORD, Is
it not because there is not a God in Israel, that thou .
sendest to inquire of Baal-zebub, the god of Ekron :
therefore thou shalt not come down from that bed on
which thou art gone up, but shalt surely die. 7
And he said unto them, What manner of man was
he which came up to meet you, and told you these
words? 8 And they answered him, He was an hairy
man, and girt with a girdle of leather about his
loins. And he said, It is Elijah the Tishbite.
We have here Ahaziah, the wicked king of Israel, under
God’s rebukes, both by his providence and by his prophet, by
his rod and by his word. -
I. He is crossed in his affairs. How can those expect to
prosper, that do evil in the sight of the Lord, and provoke him to
anger ? When he rebelled against God, and revolted from
his allegiance to him, Moab rebelled against Israel, and re-
volted from the subjection they had long paid to the kings of
Israel, v. 1. The Edomites that bordered on Judah, and
were tributaries to the kings of Judah, still continued so, as
we find in the chapter before, v. 47. till, in the wicked reign
of Joram, they broke that yoke, ch. viii. 22. as the Moabites
did now. If men break their covenants with us, and with-
draw their duty, we must reflect upon our breach of covenant
with God, and the neglect of our duty to him. Sin weak-
º and impoverishes us. We shall hear of the Moabites,
ch. iii. 5.
II. He is seized with sickness in body, not from any inward,
Before CHRIST, 896.
Ahaziah sends for Elijah.
II. KINGS, I.
cause, but by a severe accident, He fell down through a lat-
twee, and was much bruised with the fall : perhaps it threw
him into a fever, v. 2. Wherever we go, there is but a step
between us and death. A man’s house is his castle, but not
to secure him against the judgments of God. The cracked
lattice is as fatal to the son, when God pleases to make it so,
as the bow drawn at a venture was to the father. Ahaziah
would not attempt to reduce the Moabites, lest he should
perish in the field of battle ; but he is not safe though he tarry
at home. Royal palaces do not always yield firm footing.
The snare is laid for the sinner in the ground where he thinks
least of it, Job xviii. 9, 10. The whole creation, which groans
under the burthen of man’s sin, will, at length, sink and
break under the weight, like this lattice. He is never safe that
has God for his enemy.
III. In his distress, he sends messengers to inquire of the
god of Ekron, whether he should recover or no, v. 2. And
here, 1. His inquiry was very foolish : Shall I recover? Even
nature itself would rather have asked, “What means may I
use, that I may recover ?” . But as one solicitous only to know
his fortune, not to know his duty, his question is only this,
Shall I recover ? which a little time would give answer to.
We should be more thoughtful what will become of us after
death, than how, or when, or where, we shall die; and more
desirous to be told how we inay conduct ourselves well in our
sickness, and get good to our souls by it, than whether we
shall recover from it. 2. His sending to Baal-zebub was very
wicked ; to make a dead and dumb idol, perhaps newly erect.
ed, (for idolaters were fond of new gods,) his oracle, was no
less a reproach to his reason than to his religion. Baal-zebub
signifies the lord of a fly ; one of their Baals, that, perhaps,
gave his answers either by the power of the daemons, or the
ºraft of the priests, with a humming noise, like that of a great
fly; or that had (as they fancied) rid their country of the
Swarms of flies wherewith it was infested, or of some pestilen-
tial disease brought among them by flies. Perhaps this dung-
hill deity was as famous then, as the oracle of Delphos. was,
long after, in Greece. In the New Testament, the prince of
the devils is called Beelzebub, Matt. xii. 24. for the gods of the
Gentiles were devils, and this, perhaps, grew to be one of the
most famous.
IV. Elijah, by direction from God, meets the messengers,
and turns them back with an answer that shall save them the
labour of going to Ekron. Had Ahaziah sent for Elijah, hum-
bled himself, and begged his prayers, he might have had an
answer of peace ; but if he send to the god of Ekron, instead of
the God of Israel, that, like Saul's consulting the witch, shall
fill the measure of his iniquity, and bring upon him a sentence
of death. . They that will not inquire of the word of God for
their comfort, shall be made to hear it, whether they will or
no; to their amazement.
1. He faithfully reproves his sin, v. 3. Is it not because there
is not (that is, because you think there is not) a God in Israel,
(because there is no God, none in Israel, so it may be read,) that
ge go to inquire of Baal-zebub the god of Ekron, a despicable
town of the Philistines, Zech. ix. 7. long since vanquished by
Israel? Here, (1.) The sin was bad enough, giving that
honour to the Devil which is due to God alone, which was
done as much by their inquiries as by their sacrifices. Note,
It is a very wicked thing, upon any occasion or pretence what.
soever, to consult with the Devil. This wickedness reigned
in the heathen world, Isa. xlvii. 12, 13. and remains too much
even in the Christian world, and the Devil's kingdom is sup-
ported by it. (2.) The construction which Elijah, in God’s
name, puts upon it, makes it much worse: “It is because you
think not only that the God of Israel is not able to tell you,
but that there is no God at all in Israel ; else you would not
send so far for a divine answer.” Note, A practical and con-
Structive atheism is the cause and malignity of our departures
from God. Surely we think there is no God in Israel, when
We live at large, make flesh our arm, and seek a portion in the
things of this world.
2. He plainly reads his doom ; “Go, tell him, he shall
surely die, v. 4. Since he is so anxious to know his fate, this is
it; let him make the best of it.” The certain fearful looking
for of judgment and indignation, which this message must
needs cause, cannot but cut him to the heart.
. V. The message being delivered to him by his servants, he
inquires of them by whom it was sent him, and concludes, by
their description of him, that it must be Elijah, v. 7, 8. For,
1. His dress was the same he had seen him in, in his father's
court. He was clad in a hairy garment, and had a leathern
girdle, about him, plain and homely in his garb. John Bap-
tist, the Elias of the New Testament, herein resembled him,
for his clothes were made of hair-cloth and he was girt with
—-4
a leathern girdle, Matt. 111. 4. He that was clothed with the
Spirit, despised all rich and gay clothing. 2. His message.
was such as he used to deliver to his father, to whom he never
prophesied good, but evil. Elijah is one of those witnesses
that still torment the inhabitants of the earth, Rev. xi. 10.
He that was a thorn in Ahab's eyes will be so in the eyes of
his son, while he treads in the steps of his wickedness; and
he is ready to cry out, as his father did, Hast thou found me..
O mine enemy 2 Let sinners, consider that the word which
took hold of their fathers is still as quick and powerful as ever.
See Zech. i. 6. Heb. iv. 12.
9 Then the king sent unto him a captain of fifty
with his fifty. And he went up to him ; (and, be-,
hold, he sat on the top of an hill ;) and he spake-
unto him, Thou man of God, the king hath said,
Come down. 10 And Elijah answered and said to
the captain of fifty, If I be a man of God, then let.
fire come down from heaven, and consume thee and
thy fifty. And there came down fire from heaven,
and consumed him and his fifty. 11 Again also he
sent unto him another captain of fifty with his fifty.
And he answered and said unto him, O man of God,.
thus hath the king said, Come down quickly. 12
And Elijah answered and said unto them, If I be a
man of God, let fire come down from heaven, and
consume thee and thy fifty. And the fire of God
came down from heaven, and consumed him and his
fifty. 13 And he sent again a captain of the third
fifty with his fifty. And the third captain of fifty.
went up, and came and fell on his knees before Eli-
jah, and besought him, and said unto him, O man of
God, I pray thee, let my life, and the life of these
fifty thy servants, be precious in thy sight. 14 Be-
hold, there came fire down from heaven, and burnt
up the two captains of the former fifties with their
fifties; therefore let my life now be precious in thy
sight. 15 And the angel of the LoRD said unto
Elijah, Go down with him ; be not afraid of him.
And he arose, and went down with him unto the
king. 16 And he said unto him, Thus saith the
LoRD, Forasmuch as thou hast sent messengers to.
inquire of Baal-zebub, the god of Ekron, (is it not
because there is no God in Israel to inquire of his
word 2) therefore thou shalt not come down off that
bed on which thou art gone up, but shalt surely die.
17 So he died, according to the word of the LoRD,
which Elijah had spoken : and Jehoram reigned in
his stead, in the second year of Jehoram the son of
Jehoshaphat, king of Judah ; because he had nor
son. 18 Now the rest of the acts of Ahaziah which:
he did, are they not written in the book of the Chro-
nicles of the kings of Israel ?
Here, I. The king issues out a warrant for the apprehend-
ing of Elijah. If the God of Ekron had told him he should'
die, it is probable he would have taken it quietly ; but now,
that a prophet of the Lord tells him so, reproving him for his
sin, and reminding him of the God of Israel, he cannot bear
it: so far is he from making any good improvement of the
warning given him, that he is enraged against the prophet ;.
neither his sickness, nor the thoughts of death, made any good
impressions upon him, nor possessed him with any fear of
God : no external alarms will startle and soften secure sin-
ners, but rather exasperate them. Did the king think Elijah,
a prophet, a true prophet? Why then durst he perseeute.
him Did he think him a common person 2 What occasion.
was there to send such a force, in order to seize him 3 Thus
a band of men must take our Lord Jesus.
II. The captain, that was sent with his fifty soldiers, found
Elijah on the top of a hill, (some think Carmel,) and com-
manded him, in the king's name, to surrender himself, v. 9.
Elijah was now so far from absconding, as formerly, in the
close recesses of a cave, that he makes a bold appearance on.
the top of a hill : experience of God’s protection makes him
more bold. The captain calls him a man of God, not that he
believed him to be so, or reverenced him as such a one, but
because he was commonly called so ; § he really loaked
PEForſ: CHRIST, 896.
Elisha follows Elijah.
II. KINGS, II.
pon him as a prophet, he would not have attempted to make
'im his prisoner; and had he thought him intrusted with the
word of God, he would not have pretended to command him.
with the word of a king. . . . . . . . . . * * *
III: Elijah calls for a fire from heaven, to consume this
haughty daring sinner; not to secure himself, he could have
done that some other way, nor to avenge himself, for it was
inot his own cause that he appeared and acted in ; but to prove
his mission, and to reveal the wrath of God from heaven against
the wrigodliness and unrighteousness of men. This captain had,
in scorn, called him a man of God: “If I be so,” says Elijah,
‘‘ thou shalt pay dear for making a jest of it.” He valued
himself upon his commission, (the king has said, Come down,)
but Elijah will let him know that the God of Israel is supe-
rior to the king of Israel, and has a greater power to enforce
his commands. It was not long since Elijah had fetched fire
from heaven, to consume the sacrifice, 1 Kings xviii. 38. in .
token of God’s acceptance of that sacrifice as an atonement
for the sins of the people; but they having slighted that, now
the fire falls, not on the sacrifice, but on the sinners themselves,
v. 10. See here, 1. What an interest the prophets had in
heaven : what the Spirit of God in them demanded, the power
of God effected ; Elijah did but speak, and it was done; he
that formerly had fetched water from heaven, now fetches
fire ; Oh the power of prayer : Concerning the work of my
hands, command ye me, Isa. xlv. 11. 2. What an interest
heaven had in the prophets : God was always ready to plead
their cause, and avenge the injuries done to them; kings shall
still be rebuked for their sakes, and charged to do his prophets
*10 harm ; one Elijah is more to God than 10,000 captains and
their fifties; doubtless, Elijah did this by a divine impulse,
and yet our Saviour would not allow the disciples to draw it
into a precedent, Luke ix. 54. They were now not far from
£he place where Elias, did this act of justice upon provoking
Israelites, and would needs, in like manner, call for fire upon
those provoking Samaritans; “No,” says Christ, “by no
means, you know not what manner of spirit you are of,” that is,
(1.) “You do not consider what manner of spirit, as disci-
ples, you are called to, and how different from that of the
Qld Testament dispensation; it was agreeable enough to that |
dispensation of terror, and of the letter, for Elias to call for
fire; but the dispensation of the Spirit and of grace will by no
means allow of it.” (2.) “You are not aware what manner
of spirit you are, upon this occasion, acted by, and how differ-
$nt from that of Elias: he did it in holy zeal, you in passion ;
he was concerned for God's glory, you for your own reputa- |
1 § ND it came to pass, when the LoRD would
tion only. God judges men's practices by their principles,
and his judgment is according to truth.
: IV. This is repeated a second time; would one think it?
1. Ahaziah sends, a second time, to apprehend. Elijah, v. 11.
as if he were resolved not to be baffled by Omnipotence itself:
obstinate sinners must be convinced and conquered, at last, by
the fire of hell, for fire from heaven, it seems, will not do it.
2. Another captain is ready with his fifty, who, in his blind
rage against the prophet, and his blind obedience to the king,
dares engage in that sérvice which had been fatal to the last
undertakers; this is as impudent and imperious as the last,
and more in haste ; not only, “ Come ºwn quietly, and do
not struggle,” but, without taking any notice of what had
been done, he says, “Come down quickly, and do not trifle,
the king's business requires haste; come down, or I will fetch
thee down.” 3. Elijah relents not, but calls for another flash
of lightning, which instantly lays this captain, and his fifty,
‘dead upon the spot; they that will sin like others, must expect
to suffer like them; God is inflexibly just. . " ;
V. The third captain humbled himself, and cast himself
upon the mercy of God, and Elijah. It does not appear that
Ahaziah ordered him to do so, (his stubborn heart is as hard
‘as ever ;. so regardless is he of the terrors of the Lord, so
little affected with the manifestations of his wrath, and withal
so prodigal of the lives of his subjects, that he sent a third with
the same provoking message to Elijah,) but he took warning
by the fate of his predecessors, who, perhaps, lay dead before
his eyes...; and, instead of summoning the prophet down, fell
down before him, and begged for his life and the lives of his
soldiers, acknowledging their own evil deserts, and the pro-
phet's power, v. 13, 14. Let my life be precious in thy sight.
Note, There is nothing to be got by contending with God: if
we would prevail with him, it must be by supplication ; if
we would not fall before God, we must bow before him ; and
those are wise for themselves who learn submission from the
fatal consequences which others entail by their obstinacy.
VI. Elijah does more than, grant the request of this third
captain. God is not severer with those that stand it out
against him, hº is ready to show mercy to those that
honour of his Master ; he magnifies his office. . º
boldly to the king, and tells him to his face (let him take it as
he may) what he had before sent to him, v. 16. that he should
surely and shortly die; he mitigates not the sentence, either
for fear of the king's displeasure, or in pity to his misery : the
the god of Ekron can deliver him. .
that Elijah went with Elisha from Gilgal.
| Elijah said unto Elisha, Tarry here, I pray thee; for
thy master from thy head to-day ?
——ºf
repent, and submit to him; never any found it in vain to cast
themselves upon the mercy of God. This captain not only has
; his life spared, but is permitted to carry his point ; Elijah,
being so commanded by the angel, goes down with him to the
, king, v. 15. Thus, he shows that he, before, refused to come,
: not because he feared the king or court, but because he would
not be imperiously summoned, and would not lessen the
He comes
God of Israel has condemned him, let him send to see whether
• So thunder-struck is
Ahaziah with this message when it comes from the prophet's
own mouth, that neither he, nor any of those about him, durst
offer him any violence, nor so much as give him an affront 3 but
out of that den of lions he comes unhurt, like Daniel. Who
can harin those whom God will shelter
Lastly, The prediction is accomplished in a few days;
Ahaziah died, v. 27. and, dying childless, left his kingdom to
his brother Jehoram ; his father reigned wickedly twenty-two.
years, he not two ; sometimes the wicked live, become old, yea,
are mighty in power; but they who therefore promise them-
selves prosperity in impiety, may, perhaps, find themselves:
deceived; for, (as Bishop Hall observes here,) “Some sin-
ners live long, to aggravate their judgment, others die soon,
to hasten it;' but it is certain that evil pursues sinners, and,
sooner or later, it will overtake them ; nor will any thing fill
the measure sooner than that complicated iniquity of Ahaziah
—honouring the Devil's oracles, and hating God's oracles.
. CHAP. II. -
In this chapter, we have, I., That extraordinary event, the translation of
£lijah. In the close of the foregoing chapter, we had a wicked king.
leaving the world in disgrace, here we have a holy prophet leaving it in
honour ; the departure of the former was his greatest misery, of the lat-
ter, his greatest bliss : men are as their end is. Here is, 1. Elijah's
taking leave of his friends, the sons of the prophets, and especially Elisha,
who kept close to him, and walked with him through Jordan, v. Ti9.
2. His rapture into heaven by the ministry of angels, v. 11, and Elisha's
lamentation of the loss this earth had of him, v. 12. II. The manifesta-
tion of Elisha, as a prophet in his room. 1. By the dividing of Jor-
dan, p. 13, 14. 2. }; the respect which the sons of the prophets paid
him, v. 15–18. 3. By the healing of the unwholesome waters of Jericho,
v. 19–22. 4. By the destruction of the children of Bethel that mocked
him, v. 23–25. This revolution in prophecy makes a greater figure than
the revolution of a kingdom. - -
take up Elijah into heaven by a whirlwind,
2 And
the Lo RD hath sent me to Beth-el. And Elisha said
unto him, As the Lord liveth, and as thy soul liveth,
I will not leave thee. So they went down to Beth-el.
3 And the sons of the prophets that were at Beth-el
came forth to Elisha, and said unto him, Knowest
thou that the Lord will take away thy master from
thy head to-day ? And he said, Yea, I know it ; hold
ye your peace. 4 And Elijah said unto him, Elisha,
tarry here, I pray thee; for the Lord hath sent me
to Jericho. And the said, As the LoRD liveth, and
as thy soul liveth I will not leave thee. So they
came to Jericho. 5 And the sons of the prophets
that were at Jericho came to Elisha, and said unto
him, Knowest thou that the Lord will take away
And he answered,
Yea, I know it ; hold ye your peace. 6 And Elijah
said unto him, Tarry, I pray thee, here ; for the
LoRD hath sent me to Jordan. And he said, As the
LoRD liveth, and as thy soul liveth, I will not leave
thee. And they two went on. , 7 And fifty men of
the sons of the prophets went, and stood to view afar
off; and they two stood by Jordan.
took his mantle, and wrapped it together, and smote
8 And Elijah
the waters, and they were divided hither and thither;
so that they two went over on dry ground.
Elijah's times, and the events concerning him, are as little
dated as those of any great man in scripture ; we are not told
of his age, nor in what year of Ahab's reign he first appeared,
nor in what year of Joram's he disappeared, and therefore
BEFORE CHRIST, 986.
Llijah taken to heaven.
II. KINGS, II.
Cannot conjecture how long he flourished; it is supposed about
twenty years in all. - - t
Here we are told, I. That God had determined to take him
up into heaven by a whirlwind, v. 1. He would do it, and, it
1s probable, let him know of his purpose, some time before,
that he would shortly take him from the world, not by death,
but translate him body and soul to heaven, as Enoch was, only
causing him to undergo such a change as would be necessary
to the qualifying of him to be an inhabitant in that world of
spirits; and such as they shall undergo who will be found alive
at Christ's coming. It is not for us to say why God would put
such a peculiar honour upon Elijah above any other of the
prophets; he was a man subject to like passions as we are, knew
sin, and yet never tasted death. Wherefore is he thus digni-
fied, thus distinguished, as a man whom the King of kings did
delight to honour? We may suppose, that herein, 1. God
looked back upon his past services, which were eminent and
extraordinary, and intended him a recompence for those, and
an encouragement to the sons of the prophets to tread in the
steps of his zeal and faithfulness, and, whatever it cost them,
to witness against the corruptions of the age they lived in. 2.
He looked down upon the present dark and degenerate state
of the church, and would thus give a very sensible proof of
another life after this, and draw the hearts of the faithful few
upward toward himself, and that other life. 3. He looked for-
ward to the evangelical dispensation, and, in the translation
of Elijah, gave a type and figure of the ascension of Christ,
and the opening ſ the kingdom of heaven to all believers. Elijah
had, by faith and prayer, conversed much with heaven, and
now he is taken thither, to assure us, that, if we have our con-
versation in heaven while we are here on earth, we shall be
there shortly, the soul shall, (and that is the man,) be happy
there, there for ever.
II. That Elisha had determined, as long as he continued on
earth, to cleave to him, and not to leave him : Elijah seemed
desirous to shake him off, would have had him stay behind at
Gilgal, at Bethel, at Jericho, v. 2, 4, 6. Some think out of
humility; he knew what glory God designed for him, but would
not seem to glory in it, nor desired it should be seen of men ;
(God's favourites covet not to have it proclaimed before them,
that they are so, as the favourites of earthly princes do;) or,
father, it was to try him, and make his constant adherence to
him the more commendable, like Naomi's persuading Ruth to
go back: in vain does Elijah entreat him to tarry here, and
tarry there ; he resolves to tarry no where behind his master,
till he goes to heaven, and leaves him behind on this earth ;
whatever comes of it, I will not leave thee; and why so Not
only because he loved him, but, 1. Because he desired to be
edified, by his holy, heavenly converse, as long as he staid on
earth; it had always been profitable, but, we may suppose,
now more so than ever. We should therefore do all the spirit-
ual good we can, one to another, and get all we can, one by
another, while we are together, because we are to be together
but a while. 2. Because he desired to be satisfied concerning
his departure, and to see him when he was taken up, that his
faith might be confirmed, and his acquaintance with the invi-
sible world increased. He had long followed Elijah, and he
would not leave him now, when he hoped for the parting bless-
ing; let not those that follow Christ, come short by tiring at .
last. -
III. That Elijah, before his departure, visited the schools
of the prophets, and took leave of them ; it seems that there :
were such schools in many of the cities of Israel, probably even
in Samaria itself; here we find sons of the prophets, and con-
siderable numbers of them, even at Bethel, where one of the
cal: es was set up, and at Jericho, which was lately built in
defiance of a divine curse. At Jerusalem, and in the kingdom
of Judah, they had priests and Levites, and the temple service,
the want of which, in the kingdom of Israel, God graciously
made up by those colleges, where men were trained up and
employed in the exercises of religion and devotion, and whi-
*her good people resorted to solemnize the appointed feasts
with prayer and hearing, when they had not conveniences for
sacrifice or incense, and thus religion was kept up in a time of
general apostasy. Much of God was among these prophets,
and more were the children of the desolate than the children of
the married wife ; none of all the high priests were comparable
to those two great men, Elijah and Elisha, who, for aught we
know, never attended in the temple at Jerusalem. These
seminaries of religion and virtue, which Elijah, it is probable,
had been instrumental to found, he now visits, before his de-
parture, to instruct, encourage, and bless them. Note, Those
that are going to heaven themselves, ought to be concerned
for those they leave behind them on earth, and to leave with
them their experiences, testimonies, counsels, and prayers,
Vol. I. 6 C
2 Pet. 1. 15. When Christ said, with triumph, Now I am no
more in the world, he added, with tenderness, But these are ;
Father, keep them. . . . - . -
IV. That the sons of the prophets had intelligence, (either
from Elijah himself, or by the spirit of prophecy in some of
their own society,) or suspected, by the solemnity of Elijah's
farewell, that he was now shortly to be removed ; and, 1.
They told Elisha of it, both at Bethel, v. 3. and at Jericho, v.
5. Knowest thou that the Lord will º master from
thy head to-day ? This they said, not as upbraiding him with
his loss, or expecting, that, when his master was gone, he
would be upon the level with them, but to show how full they
were of the thoughts of this matter, and big with expectation
of the event, and to admonish Elisha to prepare for the loss,
know we not that our nearest relations, and dearest friends,
must shortly be taken from us? The Lord will take them, we
lose them not till he calls for them, whose they are, and who
taketh away, and none can hinder him. He takes away supe-
riors from our head, inferiors from our feet, equals from our
arms; let us therefore carefully do the duty of every relation,
that we may reflect upon it with comfort, when it comes to be
dissolved. Elisha knew it too well, and sorrow had filled his
heart upon this account, (as it did the disciples in a like case,
John xvi. 6.) and therefore he did not need to be told of it, did
not care for hearing of it, and would not be interrupted in his
contemplations on this great concern, or, in the least, diverted
from his attendance upon his Master; I know it, hold yé your
peace: he speaks not this peevishly, or in contempt of the sons
of the prophets, but as one that was himself, and would have
them, composed and sedate, and with an awful silence expect-
ing the event, I know it, be silent, Zech. ii. 13. 2. They went
themselves to be witnesses of it at a distance, though they
might not closely attend, v. 7. Fifty of them stood to view afar
off, intending to satisfy their own curiosity, but God so ordered
it that they might be eye-witnesses of the honour heaven did
to that prophet, who was despised and rejected of mem. God’s
works are well worthy our notice ; when a door is opened in
heaven, the call is, Come up hither, come and see.
V. That the miraculous dividing of the river Jordan was the
preface to Elijah's translation to the heavenly Canaan, as it
had been to the entrance of Israel into the earthly Canaan, 0.
8. He must go on the other side Jordan, to be translated,
because it was his native country, and that he might be near
the place where Moses died, and that thus honour might be
put on that part of the country, which was most despised. He
and Elisha might have gone over Jordan by a ferry, as other
passengers did, but God would magnify Elijah in his exit, as
he did Joshua in his entrance, by the dividing of this river,
Josh. iii. 7. As Moses with his rod divided the sea, so Elijah
with his mantle divided Jordan, both the insigma—the badges
of their office ; these waters, of old, yielded to the ark, now,
to the prophet's mantle, which, to those that wanted the ark,
was an equivalent token of God’s presence. . When God will
take up his faithful ones to heaven, death is the Jordan which.
immediately before their translation, they must pass through
and they find a way through it, a safe and comfortable way ,
the death of Christ has divided those waters, that the ransom-
ed of the X crd may pass over ; O death where is thy sting 2
thy hurt, thy terror 3 - * ...
9 And it came to pass, when they were gone over,
that Elijah said unto Elisha, Ask what I shall do
for thee, before I be taken away from thee. And
Elisha said, I pray thee, let a double portion of thy
Spirit be upon me. 10 And he said, Thou hast
asked a hard thing : nevertheless, if thou see me
when I am taken from thee, it shall be so unto thee;
but if not, it shall not be so. 11 And it came to
pass, as they still went on, and talked, that behold,
there appeared a chariot of fire, and horses of fire,
and parted them both asunder; and Elijah went up
by a whirlwind into heaven. 12 And Elisha saw it,
and he cried, My father, my father! the chariot of
Israel, and the horsemen thereof. And he saw him
no more : and he took hold of his own clothes, and
rent them in two pieces. -
Here, I. Elijah makes his will, and leaves Elisha his heir.
now anointing him to be a prophet in his room, more than
when he cast his mantle upon him, 1 Kings xix. 19.
1. Elijah being greatly pleased with the constancy of Eli.
sha's affection and attendance, bade him ask what he shouja
do for him, what blessing he shculd leave him at parting : he
SW. wº
REFORE CHRIST, 895.
Flijah taken to heaven.
II. KINGS, II.
does not say, (as Bishop Hall well observes,) “Ask of me
when I am gone, in heaven I shall be better able to befriend
thee,” but, “Ask before I go.” Our friends on earth may be
spoken to, and can give us an answer, but we know not that
we cari have access to any friend, in heaven but Christ, and
God in him ; Abraham is ignorant of us.. .2. Elisha, having
this fair opportunity to enrich himself, with the best riches,
prays for a double portion of his spirit ; he asks not for wealth,
or honour, or exemption from trouble, but to be qualified for
the service of God and his generation ; he asks, (1.) For the
spirit, not that the gifts and graces of the Spirit were in Eli-
jah's power to give, therefore he says not, “Give me the
Spirit,” (he knew very well it was God’s gift,) but, “Let it
be upon me, intercede with God for this, for me.” Christ bade
his disciples ask what they would, not one, but all, and pro-
mised to send the Spirit, with much more authority and as-
surance than Elijah could. (2.) For his spirit; because he
was to be a prophet in his room, to carry on his work, to fa-
ther the sons of the prophets, and face their enemies: because
he had the same difficulties to encounter, and the same per-
verse generation to deal with, that he had ; so that, if he have
not his spirit, he has not strength according to the day. (3.)
For a double portion of his spirit; he does not mean double to
what he had, but double to what the rest of the prophets had,
from whom so much would not be expected as from Elisha,
who had been brought up under Elijah. It is a holy ambi.
tion to covet earnestly the best gifts, and those which will render
us most serviceable to God and our brethren. Note, We all
ought, both ministers and people, to set before us the exam-
ples of our predecessors, to labour after their spirit, and to be
earnest with God for that grace which carried them through
their work, and enabled them to finish well. 3. Elijah pro-
mises him that which he asked, but under two provisos, v. 10.
(1.) Provided he put a due value upon it, and esteem it
highly : this he teaches him to do, by calling it a hard thing ;
not too hard for God to do, but too great for him to expect.
Those are best prepared for spiritual blessings that are most
sensible of their worth, and their own unworthiness to receive
them. (2.) Provided he kept close to his master, even to the
last, and was observant of him : If thou see me when I am taken
from thee, it shall be so, otherwise not. A diligent attendance
upon his master's instructions, and a careful observance of
his example, particularly now in his last scene, were the con-
3ition, and would be a proper means, of obtaining much of
his spirit : taking strict notice of the manner of his ascension
would likewise be of great use to him. The comforts of de-
parting saints, and their experiences, will mightily help, both
to gild our comforts, and to steel our resolutions. Or, per-
haps, this was intended only as a sign ; “If God favour thee
so far as to give thee a sight of me when I ascend, take that
for a token that he will do this for thee, and depend upon it.”
Christ's disciples saw him ascend, and were, thereupon, as-
sured that they should, in a little time, be filled with his
Spirit, Acts i. 8. Elisha, we may suppose, hereupon, prayed
earnestly, Lord, show me this token for good.
II. Elijah is carried up to heaven in a fiery chariot, v. 11.
Like Enoch, he was translated, that he should not see death;
and was (as Mr. Cowley expresses it) the second man that
leaped the ditch, where all the rest of mankind fell, and went not
downward tº the sky. Many curious questions might be ask-
ed about this matter, which could not be answered Let it
suffice that we are here told,
1. What his Lord, when he came, found him doing. He
Was talking with Elisha, instructing and encouraging him,
directing him in his work, and quickening him to it, for the
good of those whom he left behind. He was not meditating
or praying, as one wholly taken up with the world he was go.
ing to, but engaged in edifying discourse, as one" concerned
about the kingdom of God among men. We mistake, if we
think, our preparation for heaven is carried on only by con-
templation, and the acts of devotion. Usefulness to others
will pass as well in our account as any thing. Thinking of
divine things is good, but talking of them (if it come from the
heart) is better, because for edification, 1 Cor. xiv. 4. Christ
ascended as he was blessing his disciples.
2. What convoy his Lord sent for him ; a chariot of fire,
and horses of fire, which appeared either descending upon
them from the clouds, or (as Bishop Patrick thinks) running
toward, them upon the ground : in this form the angels appear.
ed. The souls of all the faithful are carried by an invisible
guard of angels into the bosom of Abraham ; but Elijah being
to carry his body with him, this heavenly guard was visible,
pot in a human shape, as usual, though they might so have
borne him up in their arms, or carried him as on eagles’ wings,
but that had been to carry him like a child, like a lamb, (Isa.
&M U.
xl. 11, 31.) they appear in the form of a chariot and horses,
that he may ride in state, may ride in triumph like a prince,
like a conqueror, yea, more than a conqueror; the angels are
called in scripture, Cherubim and Seraphim, and their appear-
ance here, though it may seem below their dignity, answers to
both these names; for (l.) Seraphim signifies fiery, and God
is said to make them a flame of fire, Ps. civ. 2. (2.) Chérubim
(as many think) signifies chariots, and they are called the
chariots of God, Ps. lxviii. 17. And he is said to ride upon a
cherub, Ps. xviii. 10. to which perhaps there is an allusion in
Ezekiel's vision of four living creatures, and wheels, like
horses and chariots ; in Zechariah’s vision they are so répre-
sented, Zech. i. 8 ; vi. 1. Compare Rev. vi. 2, &c. See the
readiness of the angels to do the will of God, even in the
meanest services, for the good of them that shall be heirs of
salvation. Elijah must remove to the world of angels, and
therefore, to show how desirous they were of his company,
some of them would come to fetch him ; the chariot and
horses, appeared like fire, not for burning, but brightness, not
to torture or consume him, but to render his ascension con-
spicuous and illustrious in the eyes of those that stood afar off
to view it. Elijah had burned with holy zeal for God and his
honour, and now, with a heavenly fire, he was refined and
translated. -
3. How he was separated from Elisha ; this chariot parted
them both asunder... Note, The dearest friends must part,
Elisha had protested he would not leave him, yet now is left
behind by him. -
4. Whither he was carried ; he went up by a whirlwind,
into heaven ; the fire tends upward, the whirlwind helped to
carry him through the atmosphere, out of the reach of the
magnetic virtue of this earth, and then how swiftly he ascend-
ed through the pure aether to the world of holy and blessed
spirits we cannot conceive.
‘‘ But where he stopt will ne'er be known
‘‘Till phoenix-nature, aged grown,
“To a better being shall aspire,
“Mounting herself, like him, to eternity, in fire.”
Cow LEY.
Elijah had once, in a passion, wished he might die ; yet
God was so gracious to him, as not only not to take him at his
word then, but to honour him with this singular privilege,
that he should never see death ; and by this instance, and
that of Enoch, (1.) God showed how men should have left the
world, if they had not sinned; not by death, but by a transla-
tion. (2.) He gave a glimpse of that life and immortality
which are brought to light by the gospel, of the glory reserved
for the bodies of the saints, and the opening of the kingdom of
heaven to all believers, as then to Elijah ; it was also a figure of
Christ's ascension.
III. Elisha pathetically laments the loss of that great pro-
phet, but attends him with an encomium, v. 12. 1. He saw
it ; thus he received the sign by which he was assured of the
grant of his request for a double portion of Elijah's spirit ; he
looked stedfastly, toward heaven, whence he was to expect
that gift, as the disciples did, Acts i. 10. He saw it a while,
but the vision was presently out of his sight; and he saw him
no more. 2. He rent his own clothes, in token of the sense he
had of his own and the public loss; though Elijah was gone
triumphantly to heaven, yet this world could ill spare him,
and therefore his removal ought to be much regretted by the
survivors. Surely their hearts are hard, whose eyes are dry,
when God, by taking away faithful useful men, calls for
weeping and mourning. Though Elijah's departure made
way for Elisha’s eminency, especially since he was now sure
of a double portion of his spirit, yet he lamented the loss of
him, for he loved him, and could have served him for ever, 3.
He gave him a very honourable character, as the reason why
he thus lamented the loss of him. (1.) He himself had lost
the guide of his youth ; My father, my father; he saw his own
condition like that of a fatherless child thrown upon the world,
and laments it accordingly. Christ, when he left his disci-
ples, did not leave them orphans, John xiv. 15. but Elijah
must. (2.) The public had lost its best guard ; he was the
chariot of Israel, and the horsemen thereof. He would have
brought them all to heaven, as in this chariot, if it had not
been their own fault ; they used not chariots and horses in
their wars, but Elijah was to them, by his counsels, reproofs,
and prayers, better than the strongest force of chariot and
horse, and kept off the judgments of God; his departure was
like the routing of an army, an irreparable loss. Better have
lost all our men of war than this man of God.
13 He took up also the mantle of Elijah that fell
from him, and went back, and stood by the bank of
BEFORE CIIRIST, 895.
The prophets seek Elijah.
II. KINGS, II.
tº-
Jordan; 14 And he took the mantle of Elijah that
fell from him, and smote the waters, and said, Where
is the LoRD God of Elijah And when he also had
smitten the waters, they parted hither and thither:
and Elisha went over. 15 And when the sons of
the prophets, which were, to view at Jericho, saw
him, they said, The spirit of Elijah doth rest on
Tºlisha. And they came to meet him, and bowed
themselves to the ground before him: 16 And they
said unto him, Behold now, there be with thy ser-
vants fifty strong men; let them go, we pray thee,
and seek thy master; lest peradventure the Spirit
of the LoRD hath taken him up, and cast him upon
some mountain, or into some valley. And he said,
Ye shall not send. 17 And when they urged him
still he was ashamed, he said, Send. They sent,
therefore, fifty men; and they sought three days,
'but found him not. 18 And when they came again
to him, (for he tarried at Jericho,) he said unto
them, Did I not say unto you, Go not?
We have here an account of what followed immediately
after the rapture of Elijah. *-
I. The tokens of God's presence with Elisha, and the marks
of his elevation into Elijah's room, to be, as he had been, a
'father to the sons of the prophets, and the chariot and horse-
men of Israel.
He was possessed of Elijah's mantle, the badge of his
'office, which, we may suppose, he put on, and wore, for his
master's sake, v. 13. When Elijah went to heaven, though
the did not let fall his body as others do, he let fall his mantle
instead of it; for he was unclothed, that he might be clothed
'upon with immortality: he was going to a world where he need-
red not the mantle, either to adorn him, or to shelter him from
weather, or to wrap his face in, as 1 Kings xix. 13. He left
this mantle as a legacy to Elisha, and, though in itself it was of
small value, yet, as it was a token of the descent of the Spirit
Ilpon him, it was more than if he had bequeathed to him thou-
sands of gold and silver. Elisha took it up, not as a sacred relic
to be worshipped, but as a significant garment to be worn, and
a recompence to him for his own garments which he had rent;
he loved this cloak ever since it was first cast over him, 1 Kings
&ix. 19. He that then so cheerfully obeyed the summons of
it, and became Elijah's servant, is now dignified with it, and
becomes his successor. There are remains of great and good
men, which, like this mantle, ought to be gathered up and
preserved by the survivors, their sayings, their writings, their
examples, that, as their works follow them in the reward of
'them, they may stay behind in the benefit of them.
2. He was possessed of Elijah's power to divide Jordan, v.
14. Having parted with his father, he returns to his sons in
the schools of the prophets; Jordan was between him and
them, it had been divided to make way for Elijah to his glory,
he will try whether it will divide to make way for him to his
business, and by that he will know that God is with him, and
that he has the double portion of Elijah's spirit; Elijah's last
miracle shall be Elisha's first ; thus he begins where he left
off, and there is no vacancy. In dividing the waters, (1.)
£ie made use of Elijah's mantle, as Elijah himself had done,
v. 8. to signify that he designed to keep to his master's me-
thods, and would not introduce any thing new, as those affect
to do, that think themselves wiser than their predecessors. (2.)
He applied himself to Elijah's God, Where is the Lord God of
JElijah 2 He does not ask, “Where is Elijah 7" either as por-
ing upon the loss of him, as if he could not be easy now that
he was gone, or as doubting of his happy state, as if, like the
$ons of the prophets here, he knew not what was become of
him, or as curiously inquiring concerning him, and the parti-
culars of that state he was removed to ; no, that is a hidden
dife, it does not yet appear what we shall be ; nor as expecting
help from him, no, Elijah is happy, but is neither omniscient
ºnor omnipotent; but he asks, Where is the Lord God of Eli-
jah 2 - Now that Elijah was taken to heaven, God had abund-
antly proved himself the God of Elijah ; if he had not pre-
pared for him that city, and done better for him there than
£ver he did for him in this world, he would have been ashamed
to be called his God, Heb. xi. 16. Matt. xxvii. 31, 32. Now
that Elijah was taken to heaven, Elisha inquired, [1..] After
God; when our creature-comforts are removed, we have a
God to go to, that lives for ever. [2.] After the God of Elijah,
the God that Elijah served, and honoured, and pleaded for,
and adhered to, when all Israel had deserted him. This ho-
nour is done to those who cleave to God in times of general
apostasy, that God will be, in a peculiar manner, their God.
“The God that owned, and protected, and provided for, Eli-
jah, and many ways honoured him, especially now at last,
where is he Lord, am not I promised Elijah's spirit Make
good that promise.” The words which next follow in the
original, Aph-his—even he, which we join to the following
clause, when he also had smitten the waters, some make an an-
swer to this question, Where is Elijah's God? Etiam ille adhuc
superest—“ He is in being still, and nigh at hand ; we have
lost Elijah, but we have not lost Elijah's God ; he has not for-
saken the earth, it is even he that is still with me.” Note,
First, It is the duty and interest of the saints on earth to in-
quire after God, and apply themselves to him as the Lord God of
the saints that are gone before to heaven, the God of our Fathers.
Secondly, It is very comfortable to those who inquire after
God, that they know where to find him, it is even he that is in
his holy temple, Ps. xi. 4. and nigh to all who call upon him,
Ps. cxlv. 18. Thirdly, Those that walk in the spirit and steps
of their godly, faithful predecessors, shall certainly experience
the same grace that they experienced ; Elijah's God will be
Elisha's too ; the Lord God of the holy prophets is the same
yesterday, to-day, and for ever ; and what will it avail us to
have the mantles of those that are gone, their places, their
books, if we have not their spirit, their God 2
3. He was possessed of Elijah's interest in the sons of the
prophets, v. 15. Some of the fellows of the college at Jericho,
who had placed themselves conveniently near Jordan, to see
what passed, were surprised to see Jordan divided before Eli-
sha in his return, and took that as a convincing evidence that
the spirit of Elijah did rest upon him, and that therefore they
ought to pay the same respect and deference to him, that they
had done to Elijah. Accordingly, they went to meet him, to
congratulate him on his safe passage through fire and water,
and the honour God had put upon him ; and they bowed them -
selves to the ground before him : they were trained up in the
schools, Elisha was taken from the plough, yet, when they
perceive that God is with him, and that this is the man whom
he delights to honour, they readily submit to him, as their head
and father, as the people to Joshua, when Moses was dead,
Josh. i. 17. Those that appear to have God's Spirit and pre-
sence with them, ought to have our esteem and best affections,
notwithstanding the meanness of their extraction and educa-
tion. Whomsoever God honours, we must. This ready sub-.
mission of the sons of the prophets, no doubt, was a great
encouragement to Elisha, and helped to clear his call.
II. The needless search which the sons of the prophets made
for Elijah. 1. They suggested it possible that he was dropt,
either alive or dead, upon some mountain, or in some valley;
and it would be a satisfaction to them, if they sent some strong
men, whom they had at command, in quest of him, v. 16.
Some of them perhaps started this as a demurrer to the choice
of Elisha ; “Let us first be sure that Elijah is quite gone. Can
we think Elijah thus neglected by heaven, that chosen vessel
thus cast away as a vessel in which was no pleasure ?” 2.
Elisha consented not to their motion, till they overcame him
with importunity, v. 17. They urged him till he was ashamed
to oppose it any further, lest he should be thought wanting in
his respect to his old master, or loth to resign the mantle
again. Wise men may yield to that, for the sake of peace,
and the good opinion of others, which yet their judgment is
against, as needless and fruitless. 3. The issue made them
as much ashamed of their proposal, as they, by their impor-
tunity, had made Elisha ashamed of his opposing it. Their
messengers, after they had tired themselves with fruitless
search, returned with a non est inventus—he is not to be found,
and gave Elisha an opportunity of upbraiding his friends with
their folly ; Did I not say unto you, Go not ? v. 18. This would
make them the more wiń. to acquiesce in his judgment an-
other time. Traversing hills and valleys will never bring us to
Elijah, but the imitation of his holy faith and zeal will, in due
tlme. - y
19 And the men of the city said unto Elisha,
Behold, I pray thee, the situation of this city is
pleasant, as my lord seeth: but the water is naught,
and the ground barren. 20 And he said, Bring me
a new cruse, and put salt therein. And they brought
it to him. 21 And he went forth unto the spring of
the waters, and cast the salt in there, and said, Thus
saith the Lord, I have healed these waters; there
shall not be from thence any more dearth or barres
land. 22 So the waters were healed unto this day
BEFoRE CHRIST, 895.
Iºlisha heals the water 4.
II. KINGS, II.
according to the saying of Elisha which he spake.
23 And he went up from thence unto Beth-el: and
as he was going up by the way, there came forth
little children out of the city, and mocked him, and
said unto him, Go up, thou bald head; go up, thou
bald head. 24 And he turned back, and looked on
them, and cursed them in the name of the Lo RD.
And there came forth two she-bears out of the wood,
and tare forty and two children of them. 25 And he
went from thence to mount Carmel ; and from thence
he returned to Samaria.
Elisha had, in this respect, a double portion of Elijah's
spirit, that he wrought more miracles than he did. Some
reckon them in number just double. Two are recorded in
these verses. A miracle of mercy to Jericho; and a miracle
of judgment to Bethel, Ps. ci. 1. -
I. Here is a blessing upon the waters of Jericho, which was
effectual to heal them. Jericho was built in disobedience to
a command, in defiance to a threatening, and at the expense
of the lives of all the builder’s children ; yet, when it was
built, it was not ordered to be demolished again, nor were
God’s prophets or people forbidden to dwell in it, but, even
within those walls that were built by iniquity, we find a nur.
sery of piety. Fools, they say, build houses for wise men to
dwell in. Here the wealth of the sinner provided a habita-
tion for the just. We find Christ at Jericho, Luke xix. 1.
Hither Elisha came, to confirm the souls of the disciples with
a more particular account of Elijah's translation than their
spies could give them, who saw it at a distance. Here he
staid while the fifty men were searching for him.
And, 1. The men of Jericho represented to him their griev-
ance, v. 19. God's faithful prophets love to be employed ; it
is wisdom to make use of them the little while that their
light is with us. They had not applied themselves to Elijah
concerning the matter, perhaps because he was not so easy of
access as Elisha was ; but now, we may hope, by the influ-
ence of the divinity school in their city, they were reformed.
The situation was pleasant, and afforded a good prospect;
but they had neither wholesome water to drink, nor fruitful
soil to yield them food : and what pleasure could they take
then in their prospect 1 Water is a common mercy, which
we should estimate by the greatness of the calamity which the
want or unwholesomeness of it would be. Some think that it
was not all the ground about Jericho that was barren, and had
bad water, but some one part only, and that where the sons of
the prophets had their lodgings, who are here called the men
of the city. - - -
2. He soon redressed their grievance. Prophets should en-
deavour to make every place they come to, some way or other,
the better for them, endeavouring to sweeten bitter spirits,
and to make barren souls fruitful, by the due application of
the word of God. Elisha will heal their waters; but, (1.)
They must furnish him with salt in a new cruse, v. 20. If
'salt had been proper to season the water, yet what could so
Small a quantity do towards it, and what the better for being
in a new cruse 3 But thus they that would be helped must be
employed, and their faith and obedience tried. God’s works
of grace are wrought, not by any operations of ours, but in
our observance of his institutions. (2.) He cast the salt into
the spring of the waters, and so healed the streams, and the
ground they watered. Thus the way to reform men's lives, is,
to renew their hearts ; let those be seasoned with the salt of
grace, for out of them are the issues of life. Make the tree good,
and the fruit will be good. Purify the heart, and that will
cleanse the hands. (3.) He did not pretend to do this by his
own power, but in God's name ; Thus saith the Lord, I have
healed these waters. He is but the instrument, the channel
through which God is pleased to convey this healing virtue.
By doing them this kindness with a Thus saith the Lord, they
would be made the more willing, hereafter, to receive from
him a reproof, admonition, or command, with the same pre-
face. If, in God's name, he can help them, in God’s name,
let him teach and rule them. Thus saith the Lord, out of
Elisha's mouth, must, ever after, be of mighty force with
them....(4.) The cure was lasting, and not for the present
only, The waters were healed unto this day, v. 22. What God
doeth, it shall be for ever, Eccl. iii. 14. When he by his
Spirit heals a soul, there shall be no more death nor barrenness;
the property is altered ; what was useless and offensive, be-,
comes grateful and serviceable.
II. Here is a curse upon the children of Bethel, which was
effectual to destroy them ; for it was not a curse causeless.
932 - -
**
At Bethel there was another school of prophets, thither Elisºn
goes next, in this his primary visitation; the scholars there,
no doubt, welcomed him with all possible respect, but the
townsmen were abusie to him. One of Jeroboam's calves
was at Bethel ; this they were proud of, and fond of, and
hated them that reproved them. The law did not empower
them to suppress this pious academy, but we may suppose it
was their usual practice to jeer the prophets as they went
along the streets, to call them by some nick-name or other, that
they might expose them to contempt, prejudice their youth
against them, and, if possible, drive them out of their town.
Had the abuse done to Elisha been the first offence of that
kind, it is probable that it would not have been so severely
punished. But mocking the messengers of the Lord, and mis.
using the prophets, was one of the crying sins of Israel, as we
find, 2 Chron. xxxvi. 16. Now here we have,
1. An instance of that sin. The little children of Bethel
(the boys and girls that were playing in the streets, notice, it
is likely, being come to the town of his approach) went out to
meet him, not with their hosannas, as they ought to have
done; but with their scoffs; they gathered about him, and
mocked him, as if he'had been a fool, or one fit to make sport
with : among other things that they used to jeer the prophets
with, they had this particular taunt for him, Go up, thou bald,
head, Go up, thow bald head. It is a wicked thing to reproach.
any for their natural infirmities or deformities; it is adding.
affliction to the afflicted ; and, if they are as God made them,
the reproach reflects upon him. But this was such a thing as:
scarcely deserved to be called a blemish, and would never
have been turned to his reproach, if they had had any thing
else to reproach him with. It was his character, as a prophet.
that they designed to abuse. The honour God had crowned,
him with, should have been sufficient to cover his bald head,
and protect him from their scoffs. They bade him go up, per-
haps reflecting on the assumption of Elijah : “Thy master,”
they say, “ is gone up ; why dost not thou go up after him º
Where is the fiery chariot ? When shall, we be rid of thee
too !” These children said as they were taught ; they had
learned of their idolatrous parents to call foul names, and give
bad language, especially to prophets. Perhaps their parents.
did, at the same time, send them out, and set them on, that,
if possible, they might keep the prophet out of their town.
2. A specimen of that ruin which came upon Israel, at
last, for misusing God’s prophets, and of which this was in-
tended to give them fair warning. Elisha heard their taunts,.
a good while, with patience ; but, at length, the fire of holy
zeal for God was kindled in his breast by the continued pro-
vocation, and he turned and looked upon them, to try if a grave
and severe look would put them out of countenance, and oblige
them to retire ; to see if he could discern in their faces any
marks of ingenuousness: but they were not ashamed, neither
could they blush ; and therefore he cursed them in the name of
the Lord, both imprecated and denounced the following judg-
ment, not in personal revenge for the indignity done to him-
self, but as the mouth of divine justice to punish the dis-
honour done to God. His summons was immediately obeyed ;.
two she-bears (bears perhaps robbed of their whelps) came
out of an adjacent wood, and presently killed forty-two chil-
dren, v. 24. Now in this, (1.) The prophet must be justified,.
for he did it by divine impulse. Had the curse come from
any bad principle, God would not have said, Amen, to it.
We may think it had been better to have called for two-rods.
for the correction of these children, than two bears for the de-
struction of them. But Elisha knew, by the Spirit, the bad.
character of these children, what a generation of vipers they
were, and what mischievous enemies they would be to God's
prophets, if they should live to be men, who began so early to
be abusive to them. He intended hereby to punish the pa-
rents, and to make them afraid of God’s judgments. (2.)
God must be glorified, as a righteous God that hates sin, and
will reckon for it, even in little children. Let the hideous.
shrieks and groans of this wicked wretched brood make our
flesh tremble for fear of God. Let little children be afraid of
speaking wicked words, for God notices what they say. Let
them not mock at any for their defects in mind or body, but
pity them rather; especially let them know that it is at their
peril, if they jeer God’s people or ministers, and scoff at any
for well-doing. Let parents, that would have comfort in their
children, train them up well, and do their utmost betimes to
drive out the foolishness that is bound up in their hearts : for,
(as Bishop Hall says, ) “In vain do we look for good of those.
children whose education we have neglected ; and in vain do
we grieve for those miscarriages which our care might have
prevented.” : . . . . . . . . . . . -
Elisha comes to. Bethel, and fears not the revenges of the
BEFo RE CHRIST, 895.
GS, III.
II. KIN
Jehoram's war with Moab.
bereaved parents; God, who bade him do what he did, he
knew would bear him out. Thence he goes to mount Carmel,
v. 25. where, it is probable, there was a religious house fit for,
retirement and contemplation. Thence he returned to Sama-
ria, where, being a public place, this father of the prophets
might be most serviceable, Bishop Hall observes, here,
“That he can never be a profitable seer, who is either always,
or never, alone.” . . . * - -
. CHAP. III. - -
3We are now called to attend the public affairs of Israel, in which we shall
find Elisha concerned. ere is, I. Zhe general character of Jehoram
king of Israel, v. 1–3. II. A war with Moab, in which Jehoram and
This allies were engaged, v.4–8. III. The straits which the confederate
army was reduced to in their expedition against Moab, and their consult-
. .ing of Elisha in that distress, with the answer of peace he gave them, v.
9-j9. IV. The glorious issue of this campaign, p. 20–25. and the
(barbarous method the king of Moab took to oblige the confederate army to
retire, v. 26, 27 The house of Ahab is doomed to destruction ; and
though in this chapter we have both its character and its condition better
than before, yet the threatened ruin is not far off.
3 NOW Jehoram the son of Ahab began to reign
i. over Israel in Samaria the eighteenth year
of Jehoshaphat king of Judah, and reigned twelve
years. 2 And he wrought evil in the sight of the
LoRD ; but not like his father, and like his mother;
for he put away the image of Baal that his father
had made. 3. Nevertheless he cleaved unto the sins
of Jeroboam the son of Nebat, which made Israel to
sin; he departed not therefrom. 4 And Mesha
king of Moab was a sheep-master, and rendered unto
the king of Israel an hundred thousand lambs, and
an hundred thousand rams, with the wool. 5 But
it came to pass, when Ahab was dead, that the king
of Moab rebelled against the king of Israel. .
Jehoram, the son of Ahab, and brother of Ahaziah, is here
upon the throne of Israel; and though he was but a bad man,
yet two good things are recorded of him. t
1. That he removed his father's idols. He did evil in many
things, but not like his father Ahab, or his mother, Jezebel,
w. 2. Bad he was, but not so bad, so overmuch wicked, as
‘Solomon speaks, Eccl. vii. 17. Perhaps Jehoshaphat, though.
by his alliance with the house of Ahab he made his own fami-
‘īy worse, did something toward making Ahab's better. Jeho-
ram saw his father and brother cut off for worshipping Baal,
and wisely took warning by God's judgments on them, and
#. away, the image of Baal, resolving to worship the God of
srael only, and consult none but his prophets. So far was
well, yet it did not prevent the destruction of Ahab's family,
nay, that destruction came in his days, and fell immediately
ºupon him, ch. ix. 24. though he was one of the best of the
*amily, for then the measure of its iniquity was full. Jeho-
3ram's reformation was next to none: for, (1.) He only put
away the image of Baal which his father had made, and this,
Jorobably, in compliment to Jehoshaphat, who otherwise would
ºnot have come into confederacy with him, any more than with
his brother, likings xxii. 49. But he did not destroy the wor-
‘ship of Baal among the people, for Jehu found it prevalent,
•ch. x. 19. It was well to reform his family, but it was not
“enough ; he ought to have used his power for the reforming of
this kingdom. (2.) When he put away the image of Baal; he
maintained the worship of the calves, that politic sin of Jero- |
boam, v. 3. . He departed not therefrom, because that was the
‘state-engine by which the division between the two tribes was
supportéd. . . Those do not truly, nor acceptably, repent or .
Teform, who only part with the sins that they lose by, but
continue their affection to the sins that they get by... (3.) He
only put away the image of Baal, he did not break it in pieces,
as he ought to have done. He laid it aside for the present,
yet not knowing but he might have occasion for it another
time; and Jezebel, for reasons of state, was content to worship
her Baal. in private. . . . . . . . . . . . . . . . . . . . .
2. That he did what he could to recover his brother's losses.
As he had something more of the religion of an Israelite than
his father, so he had something more of the spirit of a king
than nis brother. Moab rebelled against Israel immediately
upon the death of his father, ch. i. 1...And we do not find
that Ahaziah made any attempt to chastise or reduce them,
out tamely let go his interest in them, rather than entertain
the cares, undergo the fatigues, and run the hazards, of a war
with them. . His folly and pusillanimity herein, and his indif-
§erence to the public good, were the more aggravated, because
the tribute which the king of Moab paid was a very consider-
able branch of the revenue of the crown of Israel. An hundred
---sº
thousand lambs, and an hundred thousand wethers, v. 4.- : The
riches of kings then lay more in cattle than coin, and they
thought it not below them to know the state of their flocks and
herds themselves, because, as Solomon observes, the crown doth
not endure to every generation, Prov. xxvii. 23, 24. Taxes
were then paid, not so much in money, as in the commodities
of the country, which was an ease to the subject, whether it
were an advantage to the prince or no. The revolt of Moab
was a great loss to Israel, yet Ahaziah sat still in sloth and
ease. But an upper chamber in his house proved as fatal to
him as the high places of the field could have been, ch. i. 2.
and the breaking of his lattice, let into his throne a man of a
more active genius, that will not lose the dominion of Moab
without making, at least, one push for its preservation.
6 And king Jehoram went out of Samaria the
same time, and numbered all Israel. 7. And he
went and sent to Jehoshaphat the king of Judah,
saying, The king of Moab hath rebelled against me :
wilt thou go with me against Moab to battle 2 And
he said, I will go up : I am as thou art, my people
as thy people, and my horses as thy horses. 8 And
he said, Which way shall we go up 2 And he an-
swered, The way through the wilderness of Edom.
9 So the king of Israel went, and the king of Judah,
and the king of Edom ; and they fetched a compass
of seven days’ journey : and there was no water for
the host, and for the cattle that followed them. 10
And the king of Israel said, Alas ! that the Lo RD
hath called these three kings together, to deliverthem
into the hand of Moab 11 But Jehoshaphat said,
Is there not here a prophet of the LoRD, that we may
inquire of the Lo RD by him 2 And one of the king
of Israel’s servants answered and said, Here is
Elisha the son of Shaphat, which poured water on
the hands of Elijah. 12 And Jehoshaphat said,
The word of the LoRD is with him. So the king of
Israel, and Jehoshaphat, and the king of Edom,
went down to him. 13 And Elisha said unto the
king of Israel, What have I to do with thee ? get
thee to the prophets of thy father, and to the prophets
of thy mother. And the king of Israel said unto
him, Nay: for the Lord hath called these three
kings together, to deliver them into the hand of
Moab. 14 And Elisha said, As the LORD of hosts
liveth, before whom I stand, surely, were it not that
I regard the presence of Jehoshaphat the king of
Judah, I would not look toward thee, nor see thee.
15 But now bring me a minstrel. And it came to
pass, when the minstrel played, that the hand of the
LORD came upon him. 16 And he said, Thus saith
the Lord, Make this valley full of ditches: , 17
For thus saith the Lord, Ye shall not see wind,
neither shall ye see rain; yet that valley shall be
filled with water, that ye may drink, both ye, and
your cattle, and your beasts. 18 And this is, but a
light thing in the sight of the Lo RD : he will deliver
the Moabites also into your hand. 19 And ye shall
smite every fenced city, and every choice city, and
shall fell every good tree, and stop all wells of water,
and mar every good piece of land with stones. . . .
Jehoram has no sooner got the sceptre into his hand, than
he takes the sword into his hand; to reduce Móab. Crowns
bring such cares and perils to the heads that wear them ; no
sooner in honour than in war. Now here we have,
I. The concerting of this expedition between Jehoram king
of Israel and Jehoshaphat king of Judah. Jehoram levied an
army, v. 6. and such an opinion he had of the godly king of
Judah, that, 1. He courted him to be his confederate : Wilt
thou go with me against Moab.” And he gained him. Jeho-
shaphat said, I will go up, I am as thow art, v. 7... Judah and
Israel, though unhappily divided from each other, yet can
unite against Moab, a common enemy. . Jehoshaphat up-
braids them not with their revolt from the house of Pavid, nor
makes it an article of their alliancé, that they should return to
their allegiance, though he had good *; to insist upon it,
BEFORE CHRIST, 895.
Jehoram's war with Moab.
II. KINGS, III.
\
but treats with Israel as a sister-kingdom. Those are no
friends to their own peace and strength, who can never find in
their hearts to forgive and forget an old injury, and unite with
those that have formerly broken in upon their rights. Quod
initio non valuit, tractu temports invalescit—That which was
originally destitute of authority, in the progress of time acquºres
it. 2. He consulted him as his confidant, v. 8. He took ad-
vice of Jehoshaphat, who had more wisdom and experience
than himself, which way they should make their descent upon
the country of Moab ; and he advised that they should not
march against them the nearest way, over Jordan, but go
round through the wilderness of Edom, that they might take
the king of Edom (who was tributary to him) and his forces
along with them : if two be better than one, much more will
not a threefold cord be easily broken. Jehoshaphat had like
to have paid dear for his joining with Ahab, yet he joins
with his son, and this expedition also had like to have been
fatal to him. There is nothing got by being yoked with un-
believers. t
II. The great straits that the army of the confederates was
reduced to in this expedition. Before they saw the face of an
enemy, they were all in danger of perishing for want of water,
v. 9. This ought to have been considered before they ven-
tured a march through the wilderness, the same wilderness
(or very near it) where their ancestors wanted water, Numb.
xx. 2. God suffers his people, by their own improvidence, to
bring themselves into distress, that the wisdom, power, and
goodness, of his providence may be glorified in their relief.
What is more cheap and common than water ? It is drink to
every beast of the field, Ps. civ. ll. yet the want of it will soon
humble and ruin kings and armies. The king of Israel sadly
laments the present distress, and the imminent danger it put
them in, of falling into the hands of their enemies the Moab-
ites, to whom, when weakened by thirst, they would be an
easy prey, v. 10. It was he that had called these kings toge-
ther, yet he charges it upon Providence, and reflects upon
that as unkind ; The Lord has called them together. Thus the
foolishness of man perverteth his way, and then his heart fretteth
against the Lord, Prov. xix. 3.
III. Jehoshaphat's good motion to ask counsel of God in
this exigence, i. 11. The place they were now in could not
but remind them of the wonders which their fathers told them
of, the waters fetched out of the rock for Israel’s seasonable
supply. The thought of this, we may suppose, encouraged
Jehoshaphat to ask, Is there not here a prophet of the Lord, like
unto Moses.” He was the more concerned, because it was by
his advice that they fetched this compass through the wilder.
ness, v. 8. It was well that Jehoshaphat inquired of the Lord
now, but it had been much better if he had done it sooner,
before he engaged in this war, or steered this course; so the
distress might have been prevented. Good men aré some-
times remiss and forgetful, and neglect their duty, till neces-
sity and affliction drive them to it.
IV. Elisha recommended as a proper person for them to
consult with, v. 11. And here we may wonder, 1. That Elisha
should follow the camp, especially in such a tedious march as
this, as a volunteer, unasked, unobserved, and in no post of
honour at all; not in the office of priest of the war, Deut. xx.
2. or president of the council of war, but in such obscurity,
that none of the kings knew they had such a jewel in the trea.
sures of their camp, nor so good a friend in their retinue. We
may suppose it was by special direction from heaven, that
Elisha attended the war, as the chariot of Israel, and the horse-
ºnen thereof... Thus does God go before his people with the
blessing of his goodness, and provide his oracles for those that
provide them not for themselves. It would often be bad with
us, if God did not take more care of us, both for soul and body,
than we for ourselves. 2. That a servant of the king of Israel
knew of his being there, when the king himself did not. Pro-
bably it was such a servant as Obadiah was to his father
Ahab, one that feared the Lord ; to such a one Elisha made
himself known, not to the kings. The account he gives of
him is, that it was he that poured water on the hands of Elijah,
that is, he was his servant, and, particularly, attended him
when he washed his hands. ... He that will be great, let him
learn to minister : he that will rise high, let him begin low.
V. The application which the kings made to Elisha. They
vent down to him to his quarters, v. 12. Jehoshaphat had
such an esteem for a prophet with whom the word of the Lord
was, that he would condescend to visit him in his own person,
and not send for him up to him. The other two were moved,
by the straits they were in, to make their court to the prophet.
He that humbled himself was thus exalted, and looked great,
when three kings came to knock at his door, and beg his as-
sistance ; see Rev. iii. 9. +
VI. The entertainment which Elisha gave them.
1. He was very plain with the wicked king of Israel J. 13:
What have I to do with thee ? How canst thou expect an
answer of peace from me ! Get thee to the prophets of thy fa-
ther and mother, whom thou hast countenanced and maintain-
ed in thy prosperity, and let them help thee now in thy dis-
tress.” Elisha was not imposed upon, as Jehoshaphat was,
by his partial and hypocritical reformation ; he knew that, .
though he had put away the image of Baal, Baal’s prophets
were still dear to him, and perhaps some of them were now in
his camp. Go, said he, go to them. Get you to the gods whom
ye have served, Judg. x. 14. The world and the flesh, have
ruled you, let them help you ; why should God be inquired of
by you ? Ezek. xiv. 3. Elisha tells him to his face, in a holy
indignation at his wickedness, that he could scarcely find in
his heart to look toward him, or to see him, v. 14. Jehoram is.
to be respected as a prince, but, as a wicked man, he is a vile
person, and is to be contemned, Ps. xv. 4. Elisha, as a sub-
ject, will honour him, but, as a prophet, he will make him to
know his iniquity. For them that had such an extraordinary
commission, it was fit (though not for a common person) to
say to a king, Thou art wicked, Job xxxiv. 18. Jehoram has
so much self-command as to take it patiently; he cares not
now for hearing of the prophets of Baal, but is a humble
suitor to the God of Israel and his prophet, representing the
present case as very deplorable, and humbly recommends it
to the prophet’s compassionate consideration. In effect he
owns himself unworthy, but let not the other kings be ruined,
for his sake. -
2. He showed a great respect to the godly, king of Judah,
regarded his presence, and, for his sake, would inquire of the
Lord for them all. It is good being with those that have
God’s favour, and his prophets’ love. Wicked people often
'i the better for the friendship and society of those that are:
godly. -
3. He composed himself to receive instructions from God ;,
his mind was somewhat ruffled and disturbed at the sight of
Jehoram ; though he was not put into a sinful heat or passion,
nor had spoken unadvisedly, yet his zeal, for the present, in-
disposed him for prayer and the operations of the Spirit, which
require a mind very calm and sedate. He therefore called for
a musician, v. 15. a devout musician, one accustomed to play
upon his harp, and sing psalms to it. To hear God’s praises:
sweetly sung, as David had appointed, would cheer his spi-
rits, and settle his mind, and help to put him into a right
frame, both to speak to him, and to hear from him. We find.
a company of prophets prophesying with a psaltery and a
tabret before them, 1 Sam. x. 5. Those that desire communion.
with God must keep their spirits quiet and serene. Elisha.
being refreshed, and having the tumult of his spirits laid by
this divine music, the hand of the Lord came upon him, and his
visit did him more honour than that of three kings.
4. God, by him, gave them assurance that the issue of the
present distress would be comfortable and glorious.
(1.) They should speedily be supplied with water, v. 16,
17. To try their faith and obedience, he bids them make the
valley full of ditches, to receive the water. They that expect
God’s blessings must prepare room for them, dig the pools for
the rain to fill, as they did in the valley of Baca, and so made
even that a well, Ps. lxxxiv. 6. To raise their wonder, he tells,
them they should have water enough, and yet there should be
neither wind nor rain. Elijah, by prayer, obtained water out
of the clouds, but Elisha fetches it no body knows whence.
The spring of these waters shall be as secret as the head of the
Nile. God is not tied to second causes. Ordinarily, it is by
a plentiful rain that God confirms his inheritance, Ps. lxviii. 9.
but here it is done without rain, at least, without rain in that:
place. Some of the fountains of the great deep, it is likely,
were broken up on this occasion; and, to increase the miracle.
that valley only (as it should seem) was filled with water, and
no other place had any share of it.
(2.) That supply should be an earnest of victory, v. 18.
“This is but a light thing in the sight of the Lord ; you shalf
not only be saved from perishing, but shall return in triumph.”
As God gives freely to the unworthy, so he gives richly, like.
himself, more than we are able to ask or think. His grants.
out-do our requests and expectations. They that sincerely.
seek for the dew of God’s grace shall have it, and by it be
made more than conquerors. It is promised that they should
be masters of the rebellious country, and they are permitted:
to lay it waste and ruin it, v. 19. The law forbade them to
fell fruit-trees, to be employed in their sieges, Deut. xx. 19.
but not when it was intended, in justice, for the starving of a
country that had forfeited its fruits, by denying tribute to
whom tribute is due. -
- 934
BEFORE CHRIST, 895,
The Moabites routed.
II. KINGS, IV.
20 And it came to pass in the morning, when the
meat-offering was offered, that, behold, there came
water by the way of Edom ; and the country was
filled with water. 21 And when all the Moabites
heard that the kings were come up to fight against
them, they gathered all that were able to put on
armour, and upward, and stood in the border. 22
And they rose up early in the morning, and the sun
shone upon the water, and the Moabites saw the
water on the other side as red as blood : 23 And
they said, This is blood : the kings are surely slain,
and they have smitten one another: now therefore,
Moab, to the spoil. 24 And when they came to the
camp of Israel, the Israelites rose up and smote the
Moabites, so that they fled before them : but they
went forward Smiting the Moabites, even in their
country. 25 And they beat down the cities, and
en every good piece of land cast every man his
stone, and filled it: and they stopped all the wells
of water, and felled all the good trees: only in Kir-
haraseth left they the stones thereof; howbeit, the
slingers went about it, and smote it. 26 And when
the king of Moab saw that the battle was too sore
for him, he took with him seven hundred men that
drew swords, to break through even unto the king
of Edom : but they could not. 27 Then he took
his eldest son, that should have reigned in his stead,
and offered him for a burnt-offering upon the wall.
And there was great indignation against Israel :
and they departed from him, and returned to their
own land.
We have here the divine gift of both those things which
God had promised by Elisha ; water and victory ; and the
former not only a pledge of the latter, but a means of it. God,
who created, and commands, all the waters, both above and
beneath the firmament, sent them an abundance of water on
a sudden, which did them double service.
I. It relieved their armies which were ready to perish, v. 20.
And, which was very observable, this relief came just at the
time of the offering of the morning sacrifice, upon the altar at
Jerusalem, a certain time, and universally known ; that time
Elisha chose for his hour of prayer, (it is likely looking toward
the temple, for so they were to do in their prayers, when they
were going out to battle, and encamped at a distance, 1 Kings
viii. 44.) in token of his communion with the temple-service,
and his expectation of success, by virtue of the great sacrifice.
We now cannot pitch upon any hour more acceptable than
another, because our High Priest is always appearing for us,
to present and plead his sacrifice. That time God chose for
the hour of mercy, to put an honour upon the daily sacrifice
which had been despised. God answered Daniel’s prayer
just at the time of the evening sacrifice, Dan. ix. 21. for he will
glorify his own institutions.
II. It deceived their enemies, who were ready to triumph,
into their destruction. Notice is brought to the Moabites of
the advances of the confederate army; to oppose which, all
that were able to put on armour were raised, and posted upon
the frontiers, where they are ready to give them a warm re-
ception, v. 21. promising themselves, that it would be easy
dealing with an army fatigued by so long a march through the
wilderness of Edom. But see here,
1. How easily they were drawn into their own delusions;
observe the steps of their self-deceit: (1.) They saw the water
in the valley where the army of Israel encamped, and conceited
it was blood, v. 22. because they knew it was a dry valley,
and (there having been no rain) could not imagine it should
be water. The sun shone upon it, and, probably, the sky was
Ted and lowering, a presage of foul weather that day, Matt. xvi.
3. and so it proved to them. But this making the water look
red, their own fancies, which made them willing to believe
what made for them, suggested, This is blood ; God permitting
them thus to impose upon themselves. (2.) If their camp was
thus full of blood, they conclude, “Certainly the kings have
fallen out, (as confederates of different interests are apt to do, )
and they have slain one another, v. 23. for what else, should
slay them tº And, (3.) If the armies have slain one another,
we have nothing to do but to divide the prey, New therefore,
Moab, to the spoil. These were the gradual suggestions of some
I that which is full.
—-mº
sanguine spirits among them, that thought themselves wiser
and happier in their conjectures than their neighbours; and
the rest, being desirous it should be so, were forward to believe
it was so. Quod volumus facile credimus--What we wish we
readily believe. Thus they that are to be destroyed are first
deceived, Rev. xx. 8. and none are so effectually deceived as
those that deceive themselves.
2. How fatally they thereby ran upon their own destruction.
They rushed carelessly into the camp of Israel, to plunder it,
but were undeceived, when it was too late. The Israelites,
animated by the assurances Elisha had given them of victory,
fell upon them with the utmost fury, routed them, and pursued
them into their own country, v. 24. which they laid waste, v.
25. destroyed the cities, marred the ground, stopped up the
wells, felled the timber, and left only the royal city standing ;
in the walls of which they made great breaches with their
battering engines. This they got by rebelling against Israel.
Who ever hardened his heart against God, and prospered 2
In the close of this chapter, we are told what the king of
Moab did, when he found himself reduced to the last, ex-
tremity by the besiegers, and that his capital city was likely
to fall into their hands.
(l.) He attempted that which was bold and brave. He got
together 700 choice men, and with them sallied out upon the
intrenchments of the king of Edom, who, being but a merce-
nary in this expedition, would not, he hoped, make any great
resistance if he were vigorously attacked, and so he might
make his escape that way. But it would not do ; even the
king of Edom proved too hard for him, and obliged him to re-
tire, v. 26.
(2.) This failing, he did that which was brutish and bar-
barous ; he took his own son, his eldest son, that was to suc-
ceed him, than whom nothing could be more dear to himself
and his people, and offered him for a burnt-offering wyom the
wall, v. 27. He designed by this, [1..] To obtain the favour
of Chemosh his god, which, being a devil, delighted in blood
and murder, and the destruction of mankind. The dearer any
thing was to them, the more acceptable those idolaters thought
it must needs be, if offered in sacrifice to their gods, and there-
fore burnt their children in the fire to their honour. [2.] To
terrify the besiegers, and oblige them to retire. Therefore he
did it woon the wall, in their sight, that they might see what
desperate courses he resolved to take rather than surrender,
and how dear he would sell his city and life. He intended
hereby to render them odious, and to exasperate and enrage
his own subjects against them. This effect it had ; there was
great indignation against Israel for driving him to this ex-
tremity. Whereupon they raised the siege, and returned.
Tender and generous spirits would not do that, though just,
which will drive any man ſistracted, or make him desperate.
CHAP. IV.
Great service Elisha had done, in the foregoing chapler, for the three kings :
to his prayers and prophecies they owed their lives and triumphs. Ome
would have expected that the next chapter should have told us what ho-
nours and what dignities were conferred on Elisha for this ; that he
should immediately have been preferred at court, and made prime minis.
ter of state ; that Jehoshaphat should have taken him home with him,
and advanced him in his kingdom. No, the wise man delivered the army,
but no man remembered the wise man, Eccl. ix. 15. Or, if he had pre-
ferment offered him, he declined it : he preferred the honour of doing
good in the schools of the prophets, before that of being great in the courts
of princes. God magnified him, and that sufficed him ; magnified him
indeed, for we have him here employed in working no less than five mira-
cles. I. He multiplied the poor widow's oil, v. 1-7. II. He obtained
for the good Shunammile the blessing of a son in her old age, v. 8–17.
III. He raised that child to life when it was dead, v, 18–37. I P.
He healed the deadly pottage, v. 38–41. V. He fed a hundred men
with twenty small loaves, v. 42—44.
l OW there cried a certain woman of the wives
of the sons of the prophets unto Elisha, Say-
ing, Thy servant my husband is dead; and thou
knowest that thy servant did fear the LORD : and
the creditor is come to take unto him my two Sons to
be bondmen. 2 And Elisha said unto her, What
shall I do for thee ? tell me: what hast thou in the
house 2 And she said, Thine handmaid hath not
any thing in the house save a pot of oil. 3 Then
he said, Go, borrow thee vessels abroad of all thy
neighbours, even empty vessels; borrow not a few.
4 And when thou art come in, thou shalt shut the
door upon thee and upon thy sons, and shalt pour
out into all those vessels, and thou shalt set aside
5 So she went from him, and
- *
BEFoRE CHRIST, 893.
The widow’s oil increased.
II. KINGS, IV.
shut the door upon her and upon her sons, who
brought the vessels to her, and she poured out. 6
And it came to pass, when the vessels were full,
that she said unto her son, Bring me yet a vessel.
And he said unto her, There is not a vessel more.
And the oil stayed. 7 Then she came and told the
man of God: and he said, Go, sell the oil, and pay
thy debt, and live thou and thy children of the rest.
Elisha’s miracles were for use, not for show ; this here was
so ; an act of real charity ; Christ's were so ; not only great
wonders, but great favours, to them for whom they were
wrought. God magnifies his goodness with his power.
I. Elisha readily receives a poor widow's complaint. She
was a prophet's widow ; to whom therefore should she apply
herself, but to him that was a father to the sons of the pro-
phets, and concerned himself in the welfare of their families 1
It seems, the prophets had wives, as well as the priests,
though prophecy went not by entail, as the priesthood did.
Marriage is honourable in all, and not inconsistent with the
most sacred professions. Now, by the complaint of this poor
woman, v. 1. we are given to understand, 1. That her husband,
being one of the sons of the prophets, was well known to Elisha.
Ministers of eminent gifts and stations should make them-
selves familiar with those that are, every way, their inferiors,
and know their character and state. 2. That he had the re-
putation of a godly man. Elisha knew him to be one that
feared the Lord, else he had been unworthy of the honour, and
unfit for the work, of a prophet. He was one that kept his in-
tegrity in a time of general apostasy; one of the 7000 that
had not bowed the knee to Baal. 3. That he was dead,
though a good man, a good minister. The prophets—do they
live for ever ? They that were clothed with the Spirit of pro-
phecy, were not thereby armed against the stroke of death.
4. That he died poor, and in debt more than he was worth.
He did not contract his debts by prodigality, and luxury, and
riotous living, for he was one that feared the Lord, and there-
fore durst not allow himself in such courses : nay, religion
obliges men not to live above what they have, nor to spend
more than what God gives them, no not in expenses otherwise
lawful ; for thereby, of necessity, they must disable them-
$elves, at last, to give every one his own, and so prove guilty
of a continued act of injustice all along : yet it may be the lot
of those that fear God, to be in debt, and insolvent, through
afflictive providences, losses by sea, or bad debts, or their own
imprudence, for the children of light are not always wise for
this world. Perhaps this prophet was impoverished by per-
secution : when Jezebel ruled, prophets had much ado to live,
and especially if they had families. , 5. That the creditors
“were very severe to her. Two sons she had, to be the support
'9ſ her widowed state, and their labour is reckoned assets in
ther hand, that must go therefore, and they must be bondmen
for seven years, Exod. xxi. 2. to work out this debt. Those
that leave their families under a load of debt disproportionable
to their estates, know not what trouble they entail. In this
distress, the poor widow goes to Elisha, in dependence upon
the promise, that the seed of the righteous shall not be for- |
Şaken. The generation of the upright may expect help from
God's providence, and countenance from his prophets.
II. He effectually relieves, this poor widow's distress, and
puts her in a way both to pay her debt, and to maintain her-
$elf and her family. . He did not say, Be warmed, be filled;
but gave her real help. He did not give her some small mat.
ter, for her present provision, but set her up in the world to
sell oil, and put a stock into her hand to begin with. This
was done by miracle, but it is an indication to us what is the
best method of charity, and the greatest kindness one can do
to poor people, which is, if possible, to help them into a way
9f improving what little they have, by their own industry and
ingenuity. . .
shall I do for thee? The sons of the próphets were poor, and
it would signify little to make a collection for her among
them : but the God of the holy prophets is able to supply ali
her need ; and if she has a little committed to her manage-
Iment, her need must be supplied by his blessing and increas-
ing that little. Elisha therefore inquires what she had to make
money of, and finds she had nothing to sell but one pot of
9il, v. 2. If she had had any plate or furniture, he would
have bidden her part with it, to enable her to be just to her
ereditors. We cannot reckon that really, nor comfortably,
our own, which is not so when all our debts are paid. If she
had not had this pot of oil, the divine power could have sup-
plied her ; but *...* this, it will work upon this, and so
• * * - - # | also for conscience-sake.
1. He directed her what to do; considered her case; What
teach us to make the best of what we have. The prophet,
knowing her to have credit among her neighbours, bids her
borrow of them empty vessels, v. 3. for, it seems, she had sold
her own, toward the satisfying of her creditors. He directs
her to shut the door upon her and her sons, while she filled all
those vessels out of that one. She must shut the door, to pre-
vent interruptions from the creditors and others while it was
in the doing, that they might not seem proudly to boast of this
miraculous supply, and that they might have opportunity for
prayer and praise to God upon this extraordinary occasion.
Observe, (1.) The oil was to be multiplied in the pouring, as
the other widow’s meal in the spending. The way to increase
what we have, is, to use it; to him that so hath, shall be
given. It is not hoarding the talents, but trading with them,
that doubles them. (2.) It must be poured out by herself,
not by Flisha, or some of the sons of the prophets, to intimate,
that it is after our careful and diligent endeavours that we
may expect the blessing of God to enrich us, both for this
world and the other. What we have, will increase best in
our own hand. . -
2. She did it accordingly. She did not tell the prophet he
designed to make a fool of her, but, firmly believing the divine
power and goodness, and in pure obedience to the prophet,
she borrowed vessels large and many of her neighbours, and
poured out her oil into them ; one of her sons was employed
to bring her empty vessels, and the other carefully to set aside
those that were full, while they were all amazed to find their
pot, like a fountain of living water, always flowing, and yet
always full ; they see not the spring that supplies it, but be-
lieve it to be in Him in whom all our springs are. Job's meta-
phor is now verified in the letter, Job xxix. 6. The rock poured
me out rivers of oil. Perhaps this was in the tribe of Asher,
part of whose blessing it was, that he should dip his foot in oil,
Deut. xxxiii. 24. _º.
3. The oil continued flowing as long as she had any empty
vessels to receive it ; when every vessel was full, the oil stay-
ed., v. 6. for it was not fit that this precious liquor should run
over, and be as water spilt on the ground, which cannot be
gathered up again. Note, We are never straitened in God,
and in his power and bounty, and the riches of his grace ; all
our straitness is in ourselves. It is our faith that fails, not his
promise. He gives above what we ask: were there more ves-
sels, there is enough in God to fill them ; enough for all,
enough for each. Was this pot of oil exhausted, as long as
there were any vessels to be filled from it? And shall we fear
lest the golden oil, which flows from the very root and fatness
of the good olive, should fail, as long as there are any lamps
to be supplied from it? Zech. iv. 12. -
4. The prophet directed her what to do with the oil she had,
v. 7. She must not keep it for her own use, to make her face
to shine. Those whom Providence has made poor, must be
content with poor accommodations for themselves—that is
knowing how to want ; and must not think, when they get a
little of that which is better than ordinary, to feed their own
luxury : no ; (1.) She must sell the oil to those that were rich,
and could afford to bestow it on themselves. We may sup-
pose, being produced by miracle, it was the best of its kind,
like the wine, John ii. 10. so that she might have both a good
price and a quick market for it. Probably, the merchants
| bought it to export, for oil was one of the commodities that Is-
rael traded in, Ezek. xxvii. 17. (2.) She must pay her debt
with the money she received for her oil. Though her creditors
were too rigorous with her, yet they must not therefore lose
their debt. Her first care, now that she has wherewithal,
must be to discharge that, even before she makes any provi-
sion for her children. . It is one of the fundamental laws of
our religion, that we render to all their due, pay every just
debt, give every one his own, though we leave ever so little
for ourselves; and this, not of constraint, but willingly and
without grudging ; not only for wrath, to avoid being sued, but
They that bear an honest mind;
cannot with pleasure eat their daily bread, unless it be their
own bread. (3.) The rest must not be laid up, but she and
her children must live upon it; not upon the oil, but upon the
money received from it, with which they must put themselves
into a capacity of getting an honest livelihood. No doubt,
she did as the man of God directed; and hence, [1..] Let
those that are poor and in distress, be encouraged to trust God
for supply in the way of duty, Verily, thou shalt be fed, though
not feasted. It is true, we cannot now expect miracles, yet
we may expect mercies, if we wait on God, and seek to him.
Let widows particularly, and prophets’ widows in a specia.
manner, depend upon him to preserve them and their father
less children alive, for to them he will be a husband, a father
[2.J Let those whom God has blessed with plenty, use it for
BEFore. CHRIST, 893.
Elisha's promise.
II. KINGS, IV.
the glory of God, and under the direction of his word: let
&hem do justly with it, as this widow did, and serve God
cheerfully in the use of it; and, as ºlisha, be ready to do
good to those that need them, be eyes to the blind, and feet to
the lame.
8 And it fell on a day, that Elisha passed to
Shunem, where was a great woman; and she con-
strained him to eat bread. And so it was, that, as
9ft as he passed by, he turned in thither to eat
bread. 9 And she said unto her husband, Behold
now, I perceive that this is an holy man of God
which passeth by us continually, 10 Let us make
a little chamber, I pray thee, on the wall; and let
us Set for him there a bed, and a table, and a stool,
and a candlestick: and it shall be, when he cometh
to us, that he shall turn in thither. 11 And it fell
On a day that he came thither, and he turned into
the chamber, and lay there. 12 And he said to
Gehazi his servant, Call this Shunammite. And
When he had called her, she stood before him. 13
And he said unto him, Say now unto her, Behold,
thou hast been careful for us with all this care;
What is to be done for thee ? wouldest thou be spoken
for to the king, or to the captain of the host? And
she answered, I dwell among mine own people.
14 And he said, What then is to be done for herº
And Gehazi answered, Verily she hath no child, and
her husband is old. 15 And he said, Call her.
And when he had called her, she stood in the door.
16 And he said, About this season, according to
the time of life, thou shalt embrace a son. And she
said, Nay, my lord, thow man of God, do not lie
unto thine handmaid. 17 And the woman conceiv-
ed, and bare a son at that season that Elisha had
said unto her, according to the time of life.
The giving of a son to such as were old, and had been long
£hildless, was an ancient instance of the divine power and
favour, in the case of Abraham, and Isaac, and Manoah, and
Elkanah; we find it here among the wonders wrought by
Elisha. This was wrought in recompence for the kind enter.
tainment which a good woman gave him, as the promise of a
son was given to Abraham, when he entertained angels, Ob-
serve here, - .
!. The kindness of the Shunammite woman to Elisha.
Things are bad enough in Israel, yet not so bad, but that
God’s prophet finds friends, wherever he goes. Shunem was
3 city in the tribe of Issachar, that lay in the road between
Samaria and Carmel, a road that Elisha often travelled, as
we find, ch. ii. 25. There lived a great woman, who kept a
good house, and was very hospitable, her husband having
3.good estate, and his heart safely trusting in her, and in he
So famous a man as
pass or, repass unobserved. Probably, he
had been accustomed to take some private obscure lodgings in
#he town; but this pious matron, having notice once of his
being there, pressed him with great importunity, and, with
discreet management, Prov. xxxi. 11.
Elisha could not
imuch difficulty, constrained him to dine with her, 9.8. He
loth to be troublesome; humble, and af.
fected not to associate with those of the first rank; so that it
was not without some difficulty that he was first drawn into
an aggºintance there : but afterward, whenever he came that
was modest, and
*ay in his cirguit, he constantly called there. So well pleased
was she with her guest, and so desirous of his company, that
she will not only bid him welcome to her table, but provide a
iodging-room for him in her house, that he might make the
#9mger stay, not doubting but her house would be blessed for
his sake, and all under her roof edified by his pious instruc-,
tions and example; a good design, yet she will not do it with-
but acquainting her husband, will neither lay out his money,
nºt invite strangers to his house, without his consent asked
and obtained, v. 9, 10. She suggests to him, i. That the
stranger she would invite was a holy man of God, who there-
fore would do good to their family, and God would recompense
Kh9 kindness done to him; perhaps, she had heard how well
§ºid the widow of Sarepta was for entertaining Elijah. 2.
ſhºt the kindness she intended him would be no great charge
she would build him only a little chamber; perhaps
tº them ;
? y º - * - • *
º Spare room in the house, or none private and re-
9I. J., 6 x
—-
tired enough for him, who spent much of his time in contem-
plation, and cated not for being disturbed with the noise of
the family. The furniture shall be very plain ; no costly
hangings, no stands, no couches, no looking-glasses, but a
bed, and a table, a stool, and a candlestick, all that was needful
for his convenience, not only for his repose, but for his study,
his reading, and writing. Elisha seems highly pleased with
these accommodations, for he turned in and lay there, v. 11.
and, as it should seem, his man in the same chamber, for he
was far from taking state. -
II. Elisha's gratitude for this kindness. Being exceedingly
pleased with the quietness of his apartment, and the friendli-
ness of his entertainment, he began to consider with himself
what recompence, he should make her. They that receive
| courtesies, should study to return them; it ill becomes men
of God to be ungrateful, or to spunge upon those that are
generous. - -
l. He offers to use his interest for her in the king's court, v.
13. Thou hast been careful for us with all this care; thus does
he magnify the kindness he received, as those that are humble
are accustomed to do, though, in the purse of one so rich, and
in the breast of one so free, it was nothing ; now what shall be
done for thee ? As the liberal devises liberal things, so the
grateful devises grateful things. “Wouldest thow be spoken for
to the king, or the captain of the host, for an office for thy hus-
band, civil or military 2 Hast thou any complaint to make,
any petition to present, any suit at law depending, that needs
the countenance of the higher powers ? Wherein can I serve
thee?” It seems, Elisha had got such an interest by his late
Services, that though he chose not to prefer himself by it, yet
he was capable of preferring his friends; a good man can take
as much pleasure in serving others, as in raising himself.
But she needs not any good offices of this kind to be done.for
her, I dwell (says she) among mine own people, that is, “We
are well off as we are, and do not aim at preferment.” It is a
happiness to dwell among our own people, that love and respect
us, and to whom we are in a capacity of doing good; and a
greater happiness to be content to do so, to be easy, and to
know when we are well off; why should those that live com-
fortably among their own people, covet to live delicately in
king's palaces? It would be well with many, if they did but
know when they are well off. Some years after this, we find
this Shunammite had occasion to be spoken for to the king,
though now she needed it not, ch. viii.3, 4. . Those that dwell
among their own people, must not think their mountain stands
so strong as that it cannot be moved ; they may be driven, as
this good woman was, to sojourn among strangers; our con-
tinuing city is above. - .
2. He did use his interest for her in the court of heaven,
which was far better. Elisha consulted with his servant what
kindness he should do for her, such a freedom did this great
prophet admit even his servant to ; Gehazi tells him she is
childless, has a great estate, but no son to leave it to, and was
past hopes of having any, her husband is old ; if Elisha can
obtain this favour from God for her, it will be the removal of
that which, at present, was her only grievance ; those are the
most welcome kindnesses which are most suited to our neces.
sities. He sent for her immediately; she very humbly and
respectfully stood in the door, v. 15. according to her accus-
tomed modesty, and then he assured her that, within a year
she should bring forth a son, v. 16. She had received this
prophet in the name of a prophet, and now she had not a cour-
tier's reward, in being spoken for to the king, but a prophet's
reward, a signal mercy given by prophets, and in answer to
prayer; the promise was a surprise to her, and she begs she
may not be flattered by it; “Nay, my lord, thou art a man of
God, and therefore, I hope, speakest seriously, and dost not
jest with me, nor lie unto thine; handmaid.” The event,
within the time limited, confirmed the truth of the promise;
she bare a son at the season that Elisha spake of, v.17. God
built up her house, in reward of her kindness in building the
prophet a chamber. We may well imagine what joy this
lºgit ‘to the family; Sing, O barren, thou that didst not
€CIT’s . . . . . * - . . . . .
18 And when the child was grown, it fell on a
day that he went out to his father to the reapers.
19 And he said unto his father, My head, my head
And he said to a lad, Carry him to his mother. 20
And, when he had taken him, and brought him to
his mother, he sat on her knees till noon, and then
died. 21 And she went up, and laid him on the
bed of the man of God, and shut the door upon him,
and went out, 22 And she called unto her hus-
BETorr, CIIRIST, 893.
The Shumammite's son restored.
II. KINGS, IV.
band, and said, Send me, I pray thee, one of the
young men, and one of the asses, that I may run to
the man of God, and come again. 23 And he said,
Wherefore wilt thou go to him to-day ? it is neither
new moon nor sabbath. And she said, It shall be
well. 24. Then she waddled an ass, and said to her
servant, Drive, and go forward ; slack not thy rid-
ing for me, except I bid thee. 25 So she went,
and came unto the man of God to mount Carmel.
And it came to pass, when the man of God saw her
afar off, that he said to Gehazi his servant, Behold,
Ayonder is that Shunammite : 26 Run now, I pray
thee, to meet her; and say unto her, Is it well with
thee ? is it well with thy husband 2 is it well with
the child 2 And she answered, It is well. 27 And
when she came to the man of God to the hill, she
caught him by the feet: but Gehazi came near to
thrust her away. And the man of God said, Lether
alone : for her soul is vexed within her: and the
T.ORD hath hid it from me, and hath not told me,
28 Then she said, Did I desire a son of my lord?
did I not say, Do not deceive me 2 29 Then he said
to Gehazi, Gird up thy loins, and take my staff in
thine hand, and go thy way: if thou meet any man,
salute him not ; and if any salute thee, answer him
not again : and lay my staff upon the face of the
child. 30 And the mother of the child said, As the
LoRD liveth, and as thy soul’ liveth, I will not leave
thee. And he arose, and followed her.
Gehazi passed on before them, and laid the staff
upon the face of the child ; but there was neither
voice nor hearing : wherefore he went again to meet
him, and told him, saying, The child is not awaked.
32 And when Elisha was come into the house, be-
hold, the child was dead, and laid upon his bed. 33
He went in therefore, and shut the door upon them
twain, and prayed unto the Lord. 34 And he went
up, and lay upon the child, and put his mouth upon
his mouth, and his eyes upon his eyes, and his hands
upon his hands ; and he stretched himself upon the
child, and the flesh of the child waxed warm. 35
Then he returned, and walked in the house to and fro;
and went up, and stretched himself upon him : and
the child sneezed seven times, and the child opened
his eyes. 36 And he called Gehazi, and said, Call
this Shunammite. So he called her. And when
she was come in unto him, he said, Take up thy son.
37 Then she went in, and fell at his feet, and bowed
herself to the ground, and took up her son, and .
Went Out. - .
We may well suppose, after the birth of this son, that the
prophet was doubly welcome to the good Shunammite: he had
thought himself indebted to her, but from henceforth, as long
as she lives, she will think herself in his debt, and that she
can never do too much for him. We may also suppose
that the child was very dear to the prophet, as the son of his
prayers, and very dear to the parents, as the son of their old
age. But here is,
I. The sudden death of the child, though so much a darling;
he is so far past the perils of infancy, that he is able to go to
the field to his father, who, no doubt, is pleased with his en-
gaging talk, and his joy of his son is greater than the joy of
his harvest; but either the cold or the heat of the open field
overcame the child, that was bred tenderly ; and he complains
to his father that his head aches, v. 19. Whither should we
go with our complaints, but to our heavenly Father ? Thither
the Spirit of adoption brings believers with all their grievances,
all their desires, teaching them to cry, with groanings that
cannot be uttered, “My head, my head; my heart, my heart.”
The father sends him to his mother’s arms, his mother's lap,
little suspecting any danger in his indisposition, but hoping
he will drop asleep in his mother's bosom, and awake well;
but it proves fatal, he sleeps the sleep of death, v. 20. well in
the murning, andº by noon, all the mother’s care and
31 And
tenderness cannot keep him alive ; a child of promise, a child
o, prayer, and given in love, yet taken away : little children
ſie open to the arrests of sickness and death. But how admir-
ably does the prudent pious mother guard her lips, under this
surprising affliction | Not one peevish indecent word comes.
from her ; she has a strong belief that the child will be raised
to life again : like a genuine daughter of Abraham’s faith, as
well as loins, she accounts that God is able to raise him from
the dead, for thence she received him in a figure, Heb. xi. 19.
She had heard of the raising of the widow’s son of Sarepta, and
that the spirit of Elijah rested on Elisha; and such confidence
had she of God’s goodness, that she was very ready to believe
that he who so soon took away what he had given, would restore
what, he had now taken away ; by this faith, women received
their dead raised to life, Heb. xi. 35. In this faith, she makes
no preparation for the burial of her dead child, but for its
resurrection ; for she lays him on the prophet’s bed, v. 21. ex-
pecting that he would stand her friend ; O woman, great is thy
faith ! He that wrought it, would not frustrate it. -
II. The sorrowful mother’s application to the prophet, on
this sad occasion ; for it happened very opportunely that he
was now at the college upon mount Carmel, not far off.
1. She begged leave of her huband to go to the prophet, yet
not acquainting him with her errand, lest he should not have
faith enough to let her go, v. 22. He objected, It is neither
new moon nor sabbath, v. 23. which intimates, that, on those
feasts of the Lord, she used to go to the assembly in which
he presided, with other good people, to hear the word and to
join with him in prayers and praises; she did not think it
enough to have his help sometimes in her own family, but,
though a great woman, attended on public worship, for which
this was none of the times appointed ; Wherefore, said the
husband, “Why wilt thou go to-day ? What is the matter ?”
“No harm,” said she, “It shall be well, so you will say your-
self hereafter.” See how this husband and wife vied with
each other, in showing mutual regard ; she was so dutiful to
him, that she would not go till she had acquainted him with
her journey, and he so kind to her, that he would not oppose
it, though she did not think fit to acquaint him with he:
business.
2. She made all the haste she could to the prophet, v. 24.
and he, seeing her at a distance, sent his servant to inquire
whether any thing was amiss, v. 25, 26. The questions were
particular, Is it well with thee ? Is it well with thy husband 2
Is it well with the child 2 Note, It well becomes the men of
God, with tenderness and concern, to inquire about the wel-
fare of their friends, and their families; the answer was general,
It is well. Gehazi was not the man that she came to com:
plain to, and therefore she puts him off with this ; she said
little, and little is soon amended, Ps. xxxix. 1, 2, but what she
did say was very patient ; “It is well with me, with my hus-
band, with the child”—all well, and yet the child dead in the
house. . Note, When God calls away our dearest relations by
death, it becomes us quietly to say, “It is well both with us
and them ;” it is well, for all is well that God does ; all is
well with them that are gone, if they are gone to heaven, and
all well with us that stay behind, if by the affliction we are
furthered in our way thither.
3. When she came to the prophet, she humbly reasoned
with him concerning her present affliction ; she threw herself
at his feet, as one troubled and in grief, which she never show-
ed till she came to him, who, she believed, could help her, v.
27. When her passion would do her service, she knew how
to discover it, as well as how to conceal it when it would do
her disservice. Gehazi knew his master would not be pleased
to see her lie at his feet, and therefore would have raised her
up; but Elisha waited to hear from her, since he might not
know immediately from God, what was the cause of her
trouble. God discovered things to his prophets, as he saw fit,
not always as they desired ; God did not show this to the pro.
phet, because he might know it from the good woman herself.
What she said was very pathetic ; she appeals to the prophet,
(1.) Concerning her indifference to this mercy which was now
taken from her ; “Did I desire a son of my lord? No, thout
knowest I did not ; it was thine own proposal, not mine ; ;
did not fret for the want of a son, as Hannah, nor beg, as
Rachel, Give me children, or else I die.” Note, When any
creature-comfort is taken from us, it is well, if we can say,
through grace, that we did not set our hearts inordinately upon
it; for, if we did, we have reason to fear it was given in anger,
and taken away in wrath. (2.) Concerning her entire de-
pendence upon the prophet’s word, Did I not say, Do not
deceive me? Yes, she did say so, p. 16. and this reflection
upon it may be considered, either, [1..] As quarrelling with
the prophet for deceiving her ; she was ready to think hersels
BEFoEE ClintsT, 887.
Miracles performed by Elisha.
II. KINGS, IW. .
mocked with the mercy, when it was so soon removed, and
that it had been better she had never had this child, than to
be deprived of him, when she began to have comfort in him.
Note, The loss of a mercy should not make us undervalue the
gift of it; or, [2.]. As pleading with the prophet for the raising
of the child to life again ; I said, Do not deceive me, and I
know thou wilt not. Note, However the providence of God
may disappoint us, we may be sure the promise of God never
did, nor ever will, deceive us: hope in that will not make us
ashamed. - -
III. The raising of the child to life again ; we may suppose
that the woman gave Elisha a more express account of the
child’s death, and he gave her a more express promise of his
resurrection, than is here related, where we are briefly told,
1. That Elisha sent Gehazi to go, in all haste, to the dead
child, gave him his staff, and bade him lay that on the face
of the child, v. 29. , I know not what to make of this ; Elisha
knew that Elijah raised the dead child with a very close appli-
cation, stretching himself upon the child, and praying again
and again ; and could he think to raise this child by so slight
a ceremony as this, especially when nothing hindered him
from coming himself? Shall such a power as this be delegated,
and to no better a man than Gehazi ? Bishop Hall suggests
that it was done out of human conceit, and not by divine in-
stinct, and therefore it failed of the effect; God will not have
such great favours made too cheap, nor shall they be too easily
come by, lest they be undervalued.
2. The woman resolves not to go back without the prophet
himself, v. 30. I will not leave thee. She had no great ex-
pectation from the staff, she will have the hand, and she was
in the right of it; perhaps it was intended hereby to teach us
not to put that confidence in creatures that are servants,
which the power of the Creator, their Master and ours, will
alone bear the weight of. Gehazi returns re infecta—without
success, without the tidings of any sign of life in the child, v.
31. The child is not awaked, intimating, to the comfort of the
mother, that its death was but a sleep, and that he expected
it would shortly be awaked. In the raising of dead souls to
spiritual life, ministers can do no more by their own power
than Gehazi here could ; they lay the word, like the prophet's
staff, before their faces, but there is neither voice nor hearing,
till Christ, by his Spirit, comes himself; the letter alone kills,
it is the Spirit that gives life; it is not prophesying upon dry
bones, that will put life into them, breath must come from
heaven, and breathe upon those slain.
3. The prophet, by earnest prayer, obtains from God the re-
storing of this dead child to life again ; he found the child
dead upon his own bed, v. 32. and shut the door upon them
twain, v. 33. Even the dead child is spoken of as a person,
one of the twain, for it was still in being, and not lost; he
shut out all company, that he might not seem to glory in the
power God had given him, or to use it for ostentation, and to
be seen of men.
Observe, (1.) How closely the prophet applied himself to
this great operation ; perhaps being sensible that he had
tempted God too much, in thinking to effect it by the staff in
Gehazi's hand, for which he thought himself rebuked by the
disappointment, he now finds it a harder task than he then
thought, and therefore addresses himself to it with great so-
lemnity. [1..] He prayed unto the Lord, v. 33. probably as
Elijah had done, Let this child’s soul come into him again.
Christ raised the dead to life, as one having authority, Damsel,
arise; Young man, I say unto thee, Arise ; Lazarus, come
forth : for he was powerful and faithful as a Son, the Lord of
life, but Elijah and Elisha did it by petition as servants. [2.]
He lay upon the child, v. 34. as if he would communicate to
him some of his vital heat or spirits; thus he expressed the
earnestness of his desire, and gave a sign of that divine power
which he depended upon for the accomplishment of this great
work. He first put his mouth to the child's mouth, as if, in God’s
name, he would breathe into him the breath of life, then his
eyes to the child’s eyes, to open them again to the light of life,
then his hands to the child’s hands, to put strength into them.
He then returned, and walked in the house, as one full of care
and concern, and wholly intent upon what he was about;
then he went up stairs again, and, the second time, stretched
himself upon the child, v. 35. Those that would be instrumental
in conveying spiritual life to dead souls, must thus affect
themselves with their case, and accommodate themselves to
it, and labour fervently in prayer for them.
(2.) How gradually the operation was performed ; at the
first application, the flesh of the child wared warm, v. 34. which
gave the prophet encouragement to continue instant in prayer;
after a while, the child sneezed seven times, which was an indi.
cation, net only of life, but liveliness. Some have reported
it as an ancient tradition, That when God breathed into Adam,
the breath of life, the first evidence of his being alive, was,
sneezing, which gave rise to the usage of paying respect to
those that sneeze. Some observe here, that Sneezing clears.
the head, and there lay the child’s distemper. .
(3.) How joyfully the child was returned alive to his mo-
ther, v. 36, 37. and all parties concerned were not a little come
forted, Acts xx. 12. See the power of God, who kills. and
makes alive again : see the power of prayer; as it has the key
of the clouds, so it has the key of death : see the power of
faith; that fixed law of nature (that death is a way whence:
there is no returning) shall rather be dispensed with, than
this believing Shunammite shall be disappointed.
38 And Elisha came again to Gilgal, and there.
was a dearth in the land, and the sons of the pro-
phets were sitting before him : and he said unto his
servant, Set on the great pot, and Seethe pottage of
the sons of the prophets. 39 And one went out into
the field to gather herbs, and found a wild vine, and
gathered thereof wild gourds his lap full, and came
and shred them into the pot of pottage : for they
knew them not. 40 So they poured out for the men
to eat; and it came to pass, as they were eating of
the pottage, that they cried out, and said, O thow.
man of God, there is death in the pot; and they
could not eat thereof. 41 But he said, Then bring
meal. And he cast it into the pot; and he said,
Pour out for the people, that they may eat. And
there was no harm in the pot. 42 And there came
a man from Baal-shalisha, and brought the man of
God bread of the first-fruits, twenty loaves of barley,
and full ears of corn in the husk thereof. And he
said, Give unto the people, that they may eat. , 43
And his servitor said, What, should I set this before
an hundred men : He said again, Give the people,
that they may eat : for thus saith the LORD, They
shall eat, and shall leave thereof. 44 So he set it
before them, and they did eat, and left thereof, ac-
cording to the word of the LORD.
We have here Elisha, in this place, in his element, among
the sons of the prophets, teaching them, and, as a father,
providing for them ; and happy it was for them that they had
one over them who naturally cared for their state, under whom
they were well fed, and well taught. There was a dearth in
the land, for the wickedness of them that dwelt therein, the
same that we read of, ch. viii. 1. . It continued seven years,
just as long again as that in Elijah's time ; a famine of bread
there was, but not of hearing the word of God, for Elisha had
the sons of the prophets sitting before him, to hear his wisdom,
who were taught, that they might teach others. Two in-
stances we have here of the care he took about their meat.
Christ twice fed those whom he preached to ; Elisha was in
the more care about it now, because of the dearth, that the
sons of the prophets might not be ashamed in this evil time,
but, even in the days of famine, might be satisfied, Ps,
xxxvii. 19. -
I. He made hurtful food to become safe and wholesome.
1. On the lecture-day, the sons of the prophets being all to
attend, he ordered his servant to provide food for their bodies,
while he was breaking to them the bread of life for their souls;
whether there was any flesh-meat for them, does not appear;
he orders only that pottage should be seethed for them of
herbs, v. 38. The sons of the prophets should be examples of
tempérance and mortification, not desirous of dainties, but
content with plain food : if they have neither savoury meats,
nor sweet meats, nay, if a mess of pottage be all the dinner.
let them remember that this great prophet entertained himself
and his guests no better. -
2. One of the servitors, that was sent to gather herbs,
(which, it should seem, must serve instead of flesh for the pot-
tage,) by mistake, brought in that which was noxious, or, at
least, very nauseous, and shred it into the pottage, wild gourds
they are called, s. 39. Some think it was coloquintida, an
herb strongly cathartic, and, if not qualified, dangerous.
The sons of the prophets, it seems, were better skilled in divi-
nity than in natural philosophy, and read their Bibles more
than their Herbals. if any of the fruits of the earth be hurt-
ful, we must look upon it as an effect of the ºurse, (Thornt
BEFoRE CHRIST, 887.
II. KINGS, V, Naaman sent to the king of Israel.
gº- ---
snd thistles shall it bring forth unto thee, ) for the original bless-
ing made all good. - - - - . . .
3. The guests complained to Elisha of the unwholesome-
ness of their food. Nature has given man the sense of tasting,
not only that wholesome food may be pleasant, but that that
which is unwholesome may be discovered before it counes to
the stomach; the mouth tries meat by tasting it, Job xii. 11.
This pottage was soon found, by the taste of it, to be danger-
ous, so that they cried out, There is death in the pot, v. 40.
The table often becomes a snare, and that which should be
for our welfare proves a trap, which is a good reason why we
should not feed ourselves without fear; when we are receiving
the supports and comforts of life, we must keep up an expec-
tation of death, and a fear of sin.
4. Elisha immediately cured the bad taste, and prevented
£he bad consequences, of this unwholesome pottage; as, before,
the had healed the bitter waters with salt, so, now, the bitter
broth with meal, v. 41. It is probable that there was meal in
it before, but that was put in by a common hand, only to
thicken the pottage; this was the same thing, but cast in by
Elisha's hand, and with intent to heal the pottage; by which
it appears that the change was not owing to the meal, (that
was the sign only, not the means,) but to the divine power.
Now all was well, not only no death, but no harm, in the pot;
"we must acknowledge God’s goodness in making our food
wholesome and nourishing; I am the Lord that healeth thee.
II. He made a little food to go a great way.
1. Elisha had a present brought him of twenty barley loaves
and some ears of corn, v. 42. a present which, in those ages,
would not be despicable at any time, but now in a special man-
aer valuable, when there was a dearth in the land. It is said
to be of the first-fruits, which was God’s due out of their in-
crease ; and when the priests and Levites were all at Jerusa-
{em, out of their reach, the religious people among them, with
good reason, looked upon the prophets as God's receivers, and
*::::::: their first-fruits to them, which helped to maintain their
‘SCIn OOlS. - -
2. Having freely received, he freely gave, ordering it all to
be set before the sons of the prophets, reserving none for him-
self, none for hereafter, Let the morrow take thought for the
things of itself, give it all to the people that they may eat; it
well becomes the men of God to be generous and open-handed,
and the fathers of the prophets to be liberal to the sons of the
prophets. -
3. Though the loaves were little, it is likely no more than
what one man would ordinarily eat at a meal, yet with twenty
of them he satisfied 100 men, v. 43,44. His servant thought
that to set so little meat before so many men was but to tanta-
łize them, and shame his master for making so great an invi-
tation to such short commons; but he, in God’s name, pro-
wnounced it a full meal for them, and so it proved ; they did
eat, and left thereof, not because their stomachs failed them,
but because the bread increased in the eating ; God has pro.
mised his church, Ps. cxxxii. 15. that he will abundantly bless
her provision, and satisfy her poor with bread ; for, whom he
feeds he fills, and what he blesses comes to much, as what he
tolows upon comes to little, Hagg. i. 9. Christ's feeding his
hearers was a miracle far beyond this, but both teach us, that
those who wait upon God in the way of duty may hope to be
both protected and supplied by a particular care, of Divine
Providence. . . . . { * * ; . . . . . .
Fuſo more of Elisha's miracles are recorded in this chapter. I. The cleans-
ing of Naaman, a Syrian, q stranger, from his leprosy, and there, 1...The
badness of his case, v. i. 2. The providence that brought him to Elisha,
the intelligence given him by a captive maid, v.2–4. Aletter from the
#ing of Syria to the king of Israel, to introduce him, v. 5–7. And the
$nvitation Elisha sent him, v. 8. 3. The method prescribed for his cure ; ;
his submission, after objecting to that method, and his cure thereby, v.
9-14. . 4. The grateful acknowledgments he made to Elisha, hereupon,
*. 15–19. II. The smiting of Geliazi, his own servant, with that le. ,
prosy.' I. Gehazi's sins, which were, belying his master to Naaman,
tº 20–24. and lying to his master when he examined him; v. 25. 2.;
His punishment for this sin, Naaman's leprosy was entailed on his fa-
thily, v. 26, 27. And, if Naaman's cure was typical of the calling of
the Gentiles, as our Saviour seems to make it, Luke iv. 27...Gehazi's
stroke may be looked upon as typical of the blinding and rejecting of the
Jews, who envied God's grace to the Gentiles, as Gehazi čhvied Élisha's,
favour to AWaaman. '-' - : . . . . .
l OW Naamar, captain of the host of the king.
of Syria, was a great man with his master,
and honourable; because by him the Lord had
given deliverance unto Syria: he was also a mighty"|
man in valour; but he was a leper. 2 And the Sy-
wians had gone out by comparies, and had brought
away captive out of the land of Israel a little maid;
and she waited on Naaman’s wife. 3 And she said
unto her mistress, Would God my lord were with:
the prophet that is in Samaria for he would re-
cover him of his leprosy. 4 And one went in and
told his lord, saying, Thus and thus said the maid
that is of the land of Israel.
5 And the king of
Syria said, Go to, go, and I will send a letter unto
the king of Israel. And he departed, and took with
him ten talents of silver, and six thousand pieces of
gold, and ten changes of raiment. 6 And he brought
the letter to the king of Israel, saying, Now, when,
this letter is come unto thee, behold, I have there-
with sent Naaman my servant to thee; that thou
mayest recover him of his leprosy, 7 And it came
to pass, when the king of Israel had read the letter,
that he rent his clothes, and said, Am I God, to kill
and to make alive, that this man doth send unto me
to recover a man of a leprosy % Wherefore consider,
I pray you, and see how he seeketh a quarrel against
me. 8 And it was so, when Elisha the man of God
had heard that the king of Israel had rent his clothes,
that he sent to the king, saying, Wherefore hast
thou rent thy clothes? let him come now to me, and
he shall know that there is a prophet in Israel.
Our Saviour's miracles were intended for the lost sheep of
the house of Israel, yet one, like a crumb, fell from the table
to a woman of Canaan ; so, this one miracle Ekisha wrought
for Naaman, a Syrian; for God does good to all, and will have
all men to be saved. Here is, - tº
I. The great affliction Naaman was under, in the midst of
all his honours, v. 1. He was a great man, in a great place ;
not only rich and raised, but particularly happy for two things;
1. That he had been very serviceable to his country, God made
him so ; by him the Lord had often given deliverance to Syria,
success in their wars even with Israel. The preservation and
prosperity even of those that do not know God and serve him,
must be ascribed to him, for he is the Saviour of all men, but
especially of them that believe. Let Israel know, that, when
the Syrians prevailed, it was from the Lord. 2. That he was
very acceptable to his prince, was his favourite, and prime
minister of state ; so great was he, so high, so honourable, and
a mighty man of valour; but he was a leper, was under that
loathsome disease, which made him a burthen to himself.
Note, (1.) No man’s greatness, or honour, or interest, or
valour, or victory, can set him out of the reach of the sorest
calamities of human life; there is many a sickly, crazy body
under rich and gay clothing. ... (2.) Every man has some but
or other in his character, something that blemishes and dimi-
nishes him, some allay to his grandeur, some damp to his joy;
he may be very happy, very good; yet, in something or other,
not so good as he should be, nor so happy as he would be.
Naaman was as great as the world could make him, and yet
(as Bishop Hall expresses it) the basest slave in Syria would
not change skins with him. . . . .
... II. The notice that was given him of Elisha's power, by a
little maid that waited on his lady, v. 2, 3. This maid was
by birth, an Israelite, providentially carried captive into Syria,
and there preferred, into Naaman's family, where shë pub-
lishes Elisha's fame, to the honour of Israel, and Israel’s God.
The unhappy dispersing of the people of God has sometimes
proved the happy occasion of the diffusion of the knowledge
of God, Acts viii. 4. This little maid, 1. As became a true-
born Israelite, consulted the honour of her country, could give
an account, though but a girl, of the famous prophet they had
among them; children should betimes acquaint themselves
with the wondrous works of God, that, wherever they go, they
may have them to talk of... See Ps. viii. 2. 2. As became a
good servant, she desired the health,and welfare of her master,
though, she was a captive, a servant by force; much more
should servants of choice seek their masters’ good ; the Jews
in Babylon were to seek the peace of the land of their capti-.
vity, Jer. xxix. 7. Elisha had not cleansed any lepers in Israel,
(Luke iv. 27.) yet this little maid, from the other miracles he
had wrought, infers that he could cure her master, and, from
his common beneficence, infers that he would do it, though he
was a Syrian. Servants may be blessings to the familiès where
they are, by telling what they know of the glory of God and
the honour of his prophets.
94ſ)
BEFORE CHRIST, 887.
Naaman's leprosy healed.
II. KINGS, V.
III. The application which the king of Syria, hereupon,
made to the king of Israel on Naaman’s behalf. Naaman
took notice of the intelligence, though given by a simple maid,
and did not despise it for the sake of her meanness, when it
tended to his bodily health ; he did not say, “The girl talks
like a fool; how can any prophet of Israel do that for me,
which all the physicians of Syria have attempted in vain 3 °
Though he neither loved nor honoured the Jewish nation, yet,
if one of that nation can but cure him of his leprosy, he will
thankfully acknowledge the obligation. Oh that they who
are spiritually diseased would hearken thus readily to the tid-
ings brought them of the great Physician -
See what Naaman did, upon this little hint, 1. He would
not send for the prophet to come to him, but such honour would
he pay to one who had so much of a divine power with him as
to be able to cure diseases, that he would go to him himself,
though he himself was sickly, unfit for society, the journey
long, and the country an enemy's ; princes, he thinks, must
Stoop to prophets, when they need them. 2. He would not go
in disguise, though his errand proclaimed his loathsome dis-
ease, but went in state, and with a great retinue, to do the
more honour to the prophet. 3. He would not go empty
handed, but took with him gold, silver, and raiment, to present
to his physician ; those that have wealth, and want health,
show which they reckon the more valuable blessing; what
will they not give for ease, and strength, and soundness of
body ? 4. He would not go without a letter to the king of
Israel from the king his master, who did himself earnestly
desire his recovery; he knows not where in Samaria to find
this wonder-working prophet, but takes it for granted the king
knows where to find him ; and, to engage the prophet to do
his utmost for Naaman, he will go to him, supported with the
interest of two kings. If the king of Syria must entreat his
help, he hopes, the king of Israel, being his liege lord, may
command it : the gifts of the subject must all be (he thinks) for
the service and honour of the prince, and therefore he desires
the king that he would recover the leper, v. 6. taking it for
granted that there was a greater intimacy between the king and
the prophet than really there was.
V. The alarm this gave to the king of Israel, v. 7. He
apprehended there was in this letter, 1. A great affront upon
God, and therefore he rent his clothes, according to the custom
of the Jews, when they heard or read that which they thought
blasphemous; and what less could it be, than to attribute to
him a divine power 1 “Am I a God, to kill whom I will, and
7make alive whom I will ? No, I pretend not to such an autho-
rity;” (Nebuchadnezzar did, as we find, Dan. v. 19.) “Am I
a God, to kill with a word, and make alive with a word 7 No,
I pretend not to such a power.” Thus this great man, this
bad man, is made to own that he is but a man. Why did he
not, with this consideration, correct himself for his idolatry,
and reason thus : “Shall I worship those as gods that can
neither kill nor make alive ; can do neither good nor evil 7” 2.
A bad design upon himself; he appeals to those about him for
this, “See how he seeketh a quarrel against me ; he requires me
to recover the leper, and if I do not, though I cannot, he will
make that a pretence to wage war with me,” which he sus-
pects the rather, because Naaman was his general. Had he
rightly understood the meaning of the letter, that, when the
king wrote to him to recover the leper, he meant, that he
would take care he might be recovered, he had not been in
this fright. Note, We often create a great deal of uneasiness
to ourselves, by misinterpreting the words and actions of others
that are well intended ; it is charity to ourselves, to think no
evil. If he had bethought himself of Elisha, and his power,
he would easily have understood the letter, and have known
what he had to do, but he is put into this confusion, by mak-
ing himself a stranger to the prophet; the captive maid had
him more in her thoughts than the king had.
.V. The proffer which Elisha made of his service; he was
willing to do any thing to make his prince easy, though he
was neglected, and his former good services forgotten, by him :
hearing on what occasion the king had rent his clothes, he
sent to him, to let him know, that, if his patient would come
to him, he should not lose his labour, v. 8, he shall know that
there is a prophet in Israel; (and it were sad with Israel if there
were not;) that there is a prophet in Israel, who can do that
which the king of Israel dares not attempt, which the prophets
of Syria cannot pretend to ; it was not for his own honour,
but for the honour of God, that he coveted to make them ali
know that there was a prophet in Israel, though obscure and
overlooked. º -
9 So Naaman came with his hyrses and with his
Chariot, and stood at the door of the house of Elisha,
—-a-sºmeº
10 And Elisha sent a messenger unto him, saying,
Go and wash in Jordan seven times, and thy flesh
shall come again to thee, and thou shalt be clean.
11 But Naaman was wroth, and went away, and
said, Behold, I thought, He will surely come out to
me, and stand and call on the name of the LoRD his
God, and strike his hand over the place, and recover
the leper. 12 Are not Abana and Pharpar, rivers of
Damascus, better than all the waters of Israel ? may
I not wash in them, and be clean 2 So he turned and
went away in a rage. , 13 And his servants, came
near, and spake unto him, and said, My father, if
the prophet had bid thee do some great thing, would-
est thou not have done it 2 how much rather then,
when he saith to thee, Wash, and be clean 14
Then went he down, and dipped himself seven times.
in Jordan, according to the saying of the man of
God : and his flesh came again like unto the flesh
of a little child, and he was clean. -
We have here the cure of Naaman's leprosy. . . . -
I. The short and plain direction which the prophet gave
him, with assurance of success. Naaman designed to do.
honour to Elisha, when he came in his chariot, and with alk
his retinue, to Elisha's door, v. 9. They that showed little
respect to prophets at other times, when they needed, them,
were very complaisant to them ; he attended at Elisha’s door
as a beggar for an alms. They that would be cleansed from
their spiritual leprosy, must wait at Wisdom's gate, and watch
at the posts of her doors. Naaman expected to have his com-
pliment returned, but Elisha gave him his answer without
any formality, would not go to the door to him, Jest he should
seem too much pleased with the honour done him, but sent a
inessenger to him, saying, Go, wash in Jordan seven times,
and promising him, that, if he did so, his disease should be
cured. The promise was express, Thou shalt be clean ; the
method prescribed was plain, Go, wash in Jordan ; this was
not intended as any means of the cure ; though cold bathing
is recommended by many as a very wholesome thing ; yet
some think that in the case of a leprosy it was rather hurtful ;
but it was intended as a sign of the cure, and a trial of his
obedience ; they that will be helped of God, must do as they
are bidden. But why did Elisha send a messenger to him
with these directions 3 1. Because he was retired, at this,
time, for devotion, was intent upon his prayers for the cure,
and would not be diverted ; or, 2., Because he knew Naaman.
to be a proud man, and he would let him know, that, before
the great God, all men stand upon the same level. . . .
II. Naaman's disgust at the method prescribed, because it
was not what he expected ; two things disgusted him. 1.
That Elisha, as he thought, put a slight upon his person, in
sending him orders by a servant, and not coming to him him-
self, v. 11. Being big with the expectations of a cure, he had
been fancying how this cure would be wrought, and the
scheme he had laid was this, “He will surely come out to me,
that is the least he can do to me, a peer of Syria, to me that
am come to him in all this state, to me that have so often been
victorious over Israel ; he will stand, and call on the name of
his God, and name me in his prayer, and then he will wave
his hand over the place, and so effect the cure ;” and, because
the thing is not done just thus, he falls into a passion, forget-
ting, (1.) That he was a leper, and the law of Moses, which
Elisha would religiously observe, shut those out from society;
a leper, and therefore he ought not to insist upon the punc-
tilios of honour. Note, Many have hearts unhumbled-under
humbling providences; see Numb. xii. 14. (2.) That he was
a petitioner, suing for a favour which he could not demand ;
and beggars must not be choosers, patients must not prescribe
to their physician. See in Naaman the folly of pride; a cure
will not content him, unless he be cured with ceremony; with
a great deal of pomp and parade; he scorns to be healed, un-
less, he be humoured. 2. That Elisha, as he thought, put
a slight upon his country; he took it hard that he must be
sent to wash in Jordan, a river of Israel, when he thought
Abana and Pharpar, rivers of Damascus, better than all the
waters of Israel. "How magnificently does he speak &f these
two rivers that watered Damascus, which soon after fell into
one, called by geographers, Chrysoroas—the golden stream.
How scornfully does, he speak of all the waters of Israel,
though God had called the land of Israel the glory ºf all
lands, and particularly for its brooks of waters, Deut. viii. 7.
So common it is for God and man to diº *heir judgments,
TREFoEE CHRIST, 887.
Waaman's leprosy healed.
II. KINGS, V.
How slightly does he speak of the prophet's directions ! May
not wash in them, and be clean 2. He might wash in them,
and be clean from dirt, but not wash in them, and be clean
from leprosy. He was angry that the prophet bade him wash,
and be clean ; he thought that the prophet must do all, and is
'not pleased that he is bidden to do any thing ; or he thinks
this too cheap, too plain, too common a thing for so great a
man to be cured by ; or he did not believe it would at all
effect the cure, or, if it would, what medicinal virtue was there
in Jordan more than in the rivers of Damascus " But he did
Yot consider, (1.) That Jordan belonged, to Israel’s God,
from whom he was to expect the cure, and not from the gods
of Damascus; it watered the Lord’s land, the holy land, and,
in a miraculous cure, relation to God was much more con:
siderable than the depth of the channel, or the beauty of the
-stream. (2.) That Jordan had more than once, before this,
sobeyed the commands of Omnipotence ; it had, of old, yielded
a passage to Israel, and, of late, to Elijah and Elisha, and
therefore was fitter for such a purpose than those rivers which
had only observed the common law of their creation, and had
ever been thus distinguished ; but, above all, Jordan was the
river appointed, and, if he expected a cure from the divine
power, he ought to acquiesce in the divine will, without ask-
ing why or wherefore. Note, It is common for those that are
wise in their own conceits, to look with contempt on the dic-
(tates and prescriptions of divine wisdom, and to prefer their
town fancies before them : they that are for establishing their
40wn righteousness, will not submit to the righteousness of God,
om. x. 3.
Naaman talked himself into such a heat, (as passionate
men usually do,) that he turned away from the prophet's door
in a rage, ready to swear he would never have any thing more
to say to Elisha ; and who then would be the loser . Note,
They that observe lying vanities forsake their own mercies,
Jonah ii. 8. Proud men are the worst enemies to themselves,
and forego their own redemption.
III. The modest advice which his servants gave him, to ob-
serve the prophet’s prescriptions, with an implied reproof of
Jhis resentments, v. 13. Though, at other times, they kept
their distance, and now saw him in a passion, yet, knowing
him to be a man that would hear reason, at any time, and
From any body, (a good character of great men, and a very
rare one,) they drew near, and made bold to argue the matter
a little with him. They had conceived a great opinion of the
Jorophet, (having, perhaps, heard more of him from the com-
mon people, whom they had conversed with, than Naaman
had heard from the king and courtiers, whom he had con-
versed with,) and therefore begged of him to consider ; If the
..prophet had bid thee do some great thing, had ordered thee into
a tedious course of physic, or to submit to some painful ope-
lation, blistering, or cupping, or salivating, Wouldst thou not
Aave done it 2 No doubt, thou wouldst. "And wilt thou not
submit to so easy a method as this, Wash, and be clean 2
Observe, 1. His own servants gave him this reproof and
counsel, which was no more disparagement to him, than that
he had intelligence of one that could cure him, from his wife's
maid, v. 2. Note, It is a great mercy to have those about us,
that will be free with us, and faithfully tºll us of our faults
and follies, though they be our inferiors. Masters must be
willing to hear reason from their servants. Job xxxi. 13, 14.
As we should be deaf to the counsel of the ungodly, though
given by the greatest and most venerable names, so we should
have our ear open to good advice, though brought us by those
...; are much below us : no matter who speaks, if it be well
Sal Cle
.2. The reproof was very modest and respectful; they call
Thim father; for servants must honour and obey their masters
with a kind of filial affection. In giving reproof and counsel,
we must make it appear that it comes from love and true
'honour, and that we intend, not reproach, but reformation.
3. It was very rational and considerate. If the rude and
ilnthinking servants had stirred up their master's angry resent-
ment, and offered to avenge his quarrel upon the prophet, who
(he thought) affronted him, how mischievous had the conse-
quences been 1 Fire from heaven, probably, upon them all !
But, they, to our great surprise, took the prophet's part.
Elisha, though, it is likely, he perceived that what he had said
had put Naaman out of humour, did not care to pacify him :
it was at his peril, if he persisted in his wrath ; but his ser-
vants are made use of by Providence to reduce him to temper.
They reason with him, (1.) From his earnest desire of a cure ;
TWouldst thow not do any thing 7 Note, "When diseased sin-
iners. are come to this, that they are content to do any thing,
to submit to any thing, to part with any thing, for a cure, then,
and not till thenº; begin to indulge some hepes of them
Then they will take Christ on iris own terms, when they are
made willing to have Christ upon any terms. (2.) From the
easiness of the method prescribed ; it is but, Wash, and be
clean. It is but trying ; the experiment is cheap and easy, it
can do no hurt, but may do good. Note, The methods pre-
scribed for the healing of the leprosy of sin are so plain, that
we are utterly inexcusable if we do not observe them. It is
but, “Believe, and be saved,” “Repent, and be pardoned,”
“ Wash, and be clean.”. -
4. The cure effected, in the use of the means prescribed, v.
14. Naaman, upon second thoughts, yielded to make the ex-
periment, yet, it should seem, with no great faith or resolu-
tion ; for whereas the prophet bade him wash in Jordan seven
times, he did but dip himself so many times, as lightly as he
could. However, God is pleased so far to honour himself and
his word, as to make that effectual. His flesh came again like
the flesh of a child, to his great surprise and joy. This men
get by yielding to the will of God, by attending to his institu-
tions. His being cleansed by washing, put an honour on the
law for cleansing lepers: God will magnify his word above all
his name.
15 And he returned to the man of God, he and all
his company, and came and stood, before him; and
he said, Behold, now I know that there is no God
in all the earth but in Israel: now therefore, I pray
thee, take a blessing of thy servant. 16 But he
said, As the LoRD liveth, before whom I stand, I
will receive none. And he urged him to take it ;
but he refused. 17 And Naaman said, Shall there
not then, I pray thee, be given to thy servant two
mules’ burden of earth 2 for thy servant will hence-
forth offer neither burnt-offering nor sacrifice unto
other gods, but unto the Lo RD. 18 In this thing the
LoRD pardon thy servant, that when my master goeth
into the house of Rimmon to worship there, and he
leaneth on my hand, and I bow myself in the house
of Rimmon ; when I bow down myself in the house
of Rimmon, the Lord pardon thy servant in this
thing. 19 And he said unto him, Go in peace. So
he departed from him a little way.
Of the ten lepers that our Saviour cleansed, the only one
that returned to give thanks was a Samaritan, Luke xvii. 16.
This Syrian did so, who here bespeaks himself,
I. Convinced of the power of the God of Israel, not only that
he is God, but that he is God alone, and that indeed there is nº
God in all the earth but in Israel, v. 15. A noble confession.
but such as bespeaks the misery of the Gentile world ; for
the nations that had many gods really had no God, but were
without God in the world. He had formerly thought the gods
of Syria gods indeed, but now experience had rectified his
mistake, and he knew Israel’s God was God alone, the sove-
reign Lord of all. Had he seen other lepers cleansed, perhaps
it had not convinced him, but the mercy of the cure affected
him more than the miracle of it. Those are best able to
speak of the power of divine grace, who have themselves ex-
perienced it.
II. Grateful to Elisha the prophet: “Therefore, for his
sake, whose servant thou art, I have a present for thee, silver,
and gold, and raiment, whatever thou wilt please to accept.”
He valued the cure, not by the easiness of it to the prophet,
but the acceptableness of it to himself, and would gladly pay
for it accordingly. But Elisha generously refused the fee,
though urged to accept it ; and, to prevent further importu-
nity, backed his refusal with an oath, As the Lord liveth, I
will receive none, v. 16. not because he did not need it, for he
was poor enough, and knew what to do with it, and how to
bestow it among the sons of the prophets; nor because he
thought it unlawful, for he received presents from others;
but he would not be beholden to this Syrian, nor should he
say, I have made Elisha rich, Gen. xiv. 23. It would be much
for the honour of God, to show this new convert, that the
servants of the God of Israel were taught to look upon the
wealth of this world with a holy contempt, which would con- .
firm him in his belief, that there is no God but in Israel. See
I Cor. ix. 18. 2 Cor. xi. 19.
III. Proselyted to the worship of the God of Israel. He
will not only offer a sacrifice to the Lord, in thanks for his pre-
sent cure, but he resolves he will never offer sacrifice to any
other gods, v. 17. It was a happy cure of his leprosy which
cured him of his idolatry, a more dangerous disease. But
EIFORE CHRIST, 887.
Gehazi smitten with leprosy.
II. KINGS, W.
here are two instances of his weakness and infirmity, in his
conversion. -
1. In one instance, he over-did it, that he would not only
worship the God of 1srael, but he would have clods of earth
out of the prophet’s garden, or, at least, of the prophet's or-
dering, to make an altar of, v. 17. He that, a while ago, had
Spoken very slightly of the waters of Israel, v. 12. now is in
another extreme, and overvalues the earth of Israel, supposing
(since God appointed altars of earth, Exod. xx. 24.) an altar
ºf that earth would be most acceptable to him ; not consider-
ing that all the earth is the Lord's, and the fulness thereof. Or,
perhaps, the transport of his affection and veneration for the
prophet, not only upon the account of his power, but of his
virtue and generosity, made him, as we say, love the very
ground he went upon, and desire to have some of it home with
him. The modern compliment, equivalent to this, would be,
“Pray, sir, let me have your picture.”
2. In another instance, he under-did it, that he reserved to
himself a liberty to bow in the house of Rimmon, in com-
plaisance to the king his master, and according to the duty of
bis place at court, v. 18. in this thing he must be excused.
He owns he ought not to do it, but that he cannot otherwise
keep his place ; protests his bowing is not, nor ever shall be,
as it had been, in honour to the idol, but only in honour to the
king; and therefore he hopes God will forgive him. Perhaps,
all things considered, this might admit of some apology,
though it was not altogether justifiable. But, as to us, I am
sure, (1.) If, in covenanting with God, we make a reserva.
tion for any known sin, which we will continue to indulge
ourselves in, that reservation is a defeasance of his covenant.
We must cast away all our transgressions, and not except any
house of Rimmon. (2.) Though we are encouraged to pray
for the remission of the sins we have committed, yet, if we
ask for a dispensation to go on in any sin for the future, we
*mock God, and deceive ourselves. (3.) Those that know not
how to quit a place at court, when they cannot keep it without
sinning against God, and wronging their consciences, do not
rightly value the divine favour. (4.) Those that truly hate
evil will make conscience of abstaining from all appearances
of evil. Though Naaman's dissembling of his religion cannot
be approved, yet, because his promise to offer no sacrifice to
any god, but the God of Israel only, was a great point gained
with a Syrian, and because, by asking pardon in this matter,
be showed such a degree of conviction and ingenuousness, as
gave hopes of improvement, the prophet took fair leave of him,
and bid him Go in peace, v. 19. Young converts must be ten-
derly dealt with.
20 But Gehazi, the servant of Elisha the man of
God, said, Behold, my master hath spared Naaman
this Syrian, in not receiving at his hands that which
he brought : but, as the LoRD liveth, I will run
after him, and take somewhat of him. 21 So
Gehazi followed after Naaman. And when Naa-
man saw him running after him, he lighted down
from the chariot to meet him, and said, Is all well ?
22 And he said, All is well. My master hath sent
me, saying, Behold, even now there be come to me
from mount Ephraim two young men of the sons
of the prophets: give them, I pray thee, a talent
of silver, and two changes of garments. 23 And
Naaman said, Be content, take two talents. And
he urged him, and bound two talents of silver in
two bags, with two changes of garments, and laid
them upon two of his servants; and they bare them
before him. 24 And when he came to the tower,
he took them from their hand, and bestowed them
in the house: and he let the men go, and they
departed. 25 But he went in, and stood before
his master. And Elisha said unto him, Whence
comest thou, Gehazi ? And he said, Thy servant
went no whither. 26 And he said unto him, Went
not mine heart with thee, when the man turned
again from his chariot to meet thee ? Is it a time
to receive money, and to receive garments, and
olive-yards, and vineyards, and sheep, and oxen,
and men. servants, and maid-servants? 27 The
ieprosy therefore of Naaman shall cleave unto
thee, and unto thy seed for ever. And he went
out from his presence a leper as white as Snow.
Naaroan, a Syrian, a courtier, a soldier, had many servants,
and we read how wise and good they were, v. 13. Elisha, a
holy prophet, a man of God, has but one servant, and he
proves a base liar. They that heard of Elisha at a distance,
honoured him, and got good by what they heard ; but he that
stood continually before him, to hear his wisdom, had no good
impressions made upon him, either by his doctrine or miracles.
One would expect that Elisha's servant should be a saint,
(even Ahab's servant, Obadiah, was,) but even Christ himself
had a Judas among his followers. The means of grace can-
not give grace. The best men, the best ministers, have often
had those about them that have been their grief and shame.
The nearer the church, the further from God. Many come
from the east and west, to sit down with Abraham, when the
children of the kingdom shall be cast out. Here is,
I. Gehazi's sin. It was a complicated sin.
1. The love of money, that root of all evil, was at the bot-
tom of it. His master contemned Naaman's treasures, but he
coveted them, v. 20. His heart (says Bishop Hall) was pack-
ed up in Naaman's chests, and he must run after him to fetch
it. Multitudes, by coveting worldly wealth, have erred from
the faith, and pierced themselves with many sorrows.
2. He blamed his master for refusing Naaman's present,
condemned him as foolish, in not taking gold when he might
have it, envied and grudged at his kindness and generosity to
this stranger, though it was for the good of his soul. In short,
he thinks himself wiser than his master.
3. When Naaman, like a person of accomplished manners,
alighted from his chariot, to meet him, v. 21. he told him a
deliberate lie, that his master sent him to him, and so he re-
ceived that courtesy to himself which Naaman intended to his
master.
4. He abused his master, and basely misrepresented him to
Naaman, as one that had soon repented of his generosity,
that was fickle, and did not know his own mind, that would
say and unsay, swear and unswear, that would not do an ho-
nourable thing, but he must presently undo it again. His
story of the two sons of the prophets was as silly as it was
false ; if he would have begged a token for two young scho-
lars, surely less than a talent of silver might serve them.
5. There was danger of his alienating Naaman from that
holy religion which he had espoused, and lessening his good
opinion of it. He would be ready to say, as Paul’s enemies
suggested concerning him, 2 Cor. xii. 16, 17. that, though
Elisha himself did not burthen him, yet, being crafty, he
caught him with guile, sending those that made a gain of him.
We hope that he understood afterward that Elisha's hand
was not in it, and that Gehazi was forced to restore what he
had unjustly got, else it might have driven him to his idols
again.
6. His seeking to conceal what he had unjustly got, added
much to his sin. (1.) He hid it, as Achan did his gain,
sacrilege, in the tower, a secret place, a strong place, till he
had an opportunity of laying it out, v. 24. Now he thought
himself sure of it, and applauded his own management of a
fraud, by which he had imposed, not only upon the prudence
of Naaman, but upon Elisha's spirit of discerning, as Ananias
and Sapphira upon the apostles. (2.) He denied it : he went
in, and stood before his master, ready to receive his orders;
none looked more observant of his master, though really none
more injurious to him ; he thought, as Ephraim, I am become
rich, but they shall find no iniquity in me, Hos. xii. 8. His
master asked him where he had been. “No where, sir,”
(said he,) ‘‘ out of the house.” Note, One lie commonly
begets another : the way of that sin is down-hill, therefore dare
to be true. -
II. The punishment of this sin. Elisha immediately called
him to account for it; and observe,
1. How he was convicted. He thought to impose upon the
prophet, but was soon given to understand that the Spirit of
prophecy could not be deceived, and that it was in vain to lie
to the Holy Ghost. Elisha could tell him, (1.) What he had
done, though he had denied it. “Thou sayest thou wentest
no whither; but went not my heart with thee?” v. 26. Was
Gehazi yet to learn that prophets had spiritual eyes" or, could
he think to hide any thing from a seer, from hiºn with whom
the secret of the Lord was 7 Note, It is folly to presume upon
sin, in hopes of secrecy. When thou goest aside into any by-
path, does not thy own conscience go with thee! Does not
the eye of God go with thee ? He that covers his sin shall not
prosper ; particularly, a lying tongue is but for a moment,
Prov. xii. 19. Truth will transpire, and, ºn comes to light
BEFORE CHRIST, 894. --
The axe-head made to swim. .
II. KINGS, WI.
strangely, to the confusion of those that make lies their refuge.
(2.) What he designed, though he kept that in his own
breast. He could tell him the very thoughts and intents of
his heart, that he was projecting, now that he had got these
two talents, to purchase ground and cattle, to leave Elisha's
service, and to set up for himself. Note, All the foolish hopes
and contrivances of carnal worldlings are open before God.
And he tells him also the evil of it, “Is it a time to receive
money 2 Is this an opportunity of enriching thyself? Couldst
thou find: no better a way of getting money, than by belying
thy master, and laying a stumbling-block before a young con-
vert?” Note, Those that are for getting wealth at any time,
and by any ways and means whatsoever, right or wrong, lay
themselves open to a great deal of temptation. They that
will be rich, (per fas, per nefas ; rem, rem, quocumque modo
'rem—by fair means, by foul means; careless of principle, intent
only on money,) drown themselves in destruction and perdition,
1 Tim. vi. 9. War, and fire, and plague, and shipwreck, are
not, as many make them, times to get money by. It is not a
time to increase our wealth when we cannot do it but in such
ways as are dishonourable to God and religion, or injurious to
our brethren or the public. - -
2. How he was punished for it. The leprosy of Naaman
shall cleave to thee, v. 27. If he will have his money, he shall
take his disease with it, Transit cum onere—It passes with this
encumbrance. He was contriving to entail lands upon his
posterity ; but, instead of them, entails a loathsome disease on
the heirs of his body, from generation to generation. The
sentence was immediately executed on himself; no sooner
said than done, he went out from his presence a leper as white
as snow. Thus he is stigmatized, and made infamous, and
carries the mark of his shame wherever he goes : thus he
loads himself and family with a curse, which shall not only
for the present proclaim his villany, but for ever perpetuate
the remembrance of it. Note, The getting of treasures by a
lying tongue is a vanity tossed to and fro of them that seek
death, Prov. xxi. 6. ' Those who get wealth by fraud and in-
justice cannot expect either the comfort or the continuance of
it. What was Gehazi profited, though he gained his two ta-
lents, when thereby he lost his health, his honour, his peace,
his service, and, if repentance prevented not, his soul for
ever ? See Job xx. 12, &c. -
1 * , CHAP. VI.
In this, chapter, we have, I. A further account of the wondrous works of
Elisha. 1. His making iron to swim, v. 1–7. 2. His disclosing to the
king of Israel the secret counsels of the king of Syria, v. 8–12. 3. His
saving himself out of the hands of those who were sent to apprehend him,
v. 13–23. II. The besieging of Samaria by the Syrians, and the
great distress the city was reduced to, p. 24–33. The relief # it is
another of the wonders wrought by Elisha's word, which we shall have
the story of in the next chapter. Elisha is still a great blessing, both to
church and state, both to the sons of the prophets and to his prince.
1. A ND the sons of the prophets said unto Eli-
A.W. sha, Behold now, the place where we dwell
With thee is too strait for us. 2 Let us go, we pray
thee, unto Jordan, and take thence every man a
beam, and let us make us a place there, where we
may dwell. And he answered, Go ye. 3 And one
said, Be content, I pray thee, and go with thy ser-
wants. And he answered, I will go. 4 So he went
with them. And when they came to Jordan, they
cut down wood. 5 But as one was felling a beam,
the axe head fell into the water: and he cried, and
said, Alas, master 1 for it was borrowed. 6 And
the man of God said, Where fell it? And he show-
ed him the place. And he cut down a stick, and
cast it in thither; and the iron did swim. 7 There-
fore said he, Take it up to thee. And he put out
his hand, and took it. , - -
Several things may be observed here, .
T. Concerning the sons of the prophets, and their condition
and character. The college here spoken of seems to be that
at Gilgal, for there Elisha was, ch. iv. 38. and it was near
Jordan ; and, probably, wherever Elisha resided, as many
as could of the sons of the prophets flocked to him, for the ad-
vantage of his instructions, counsels, and prayers. Every one
would covet to dwell with him, and be near him. Those that
would be teachers should lay out themselves to get the best
advantages for learning. Now observe, -
1. Their number increased, so that they wanted room. The
Peace is too strait º v. 1. A good hearing ! for it is a sign
many are added to them. Elisha's miracles, doubtless, drew
in many; perhaps they increased the more, now that Gehazi
was cashiered, and, it is likely, an honester man put in his
room, to take care of their provisions, for, it should seem, by
that instance, ch. iv. 43. that Naaman’s case was not the only
one in which he grudged his master’s generosity.
2. They were humble men, and did not affect that which
was gay or great. When they wanted room, they did not
speak of sending for cedars, and marble-stones, and curious
artificers, but only of getting every man a beam, to run up a
plain hut or cottage with. It becomes the sons of the pro-
phets, who profess to look for great things in the other world,
to be content with mean things in this.
3. They were poor men, and men that had no interest in
great ones. It was a sign that Joram was king, and Jezebeș
ruled too, else the sons of the prophets, when they wanted
room, would have needed only to appy ...o the government,
not to consult among themselves, about the enlargement of
their buildings. God’s prophets have seldom been the world’s
favourites. Nay, so poor were they, that they had not where-
withal to hire workmen, (but must leave their studies, and
work for themselves,) no, nor to buy tools, but must borrow of
their neighbours. Poverty, then, is no bar to prophecy.
4. They were industrious men, and willing to take pains ;
they desired not to live like idle drones, (idle monks, 1 might
have said,) upon the labours of others, but only desired leave
of their president to work for themselves. As the sons of the
prophets must not be so taken up with contemplation, as to
render themselves unfit for action ; so much less must they so
indulge themselves in their ease, as to be averse to labour.
He that must eat or die, must work or starve, 2 Thess. iii. 8,
10. Let no man think an honest employment either a burthen
or a disparagement.
5. They were men that had a great value and veneration for
Elisha ; though they were themselves prophets, they paid
much deference to him. (1.) They would not go about to
build at all, without his leave, v. 2. It is good for us all to be
suspicious of our own judgment, even when we think we have
most reason for it, and to be desirous of the advice of those
who are wiser and more experienced ; and it is especially
commendable in the sons of the prophets, to take their fathers.
along with them, and to act in all things of moment under
their conduct, permissu superiorum—by permission of their su-
periors. ... (2.) They would not willingly go to fell timber
without his company : “Go with thy servants, v. 3. not only
to advise us in any exigence, but to keep good order among
us, that, being under thine eye, we may behave as becomes
#. Good disciples desire to be always under good disci-
p11ne. - - -
6. They were honest men, and men that were in care to
give all men their own. When one of them, accidentally
fetching too fierce a stroke, (as those that work seldom are apt
to be violent,) threw off his axe head into the water, he did
not say, “It was a mischance, and who can help it? It was
the fault of the helve, and the owner deserves to stand to the
loss.” No, he cries out with deep concern, Alas, master f
for it was borrowed, v. 5. Had the axe been his own, it
would only have troubled him, that he could not be further
serviceable to his brethren ; but now, beside that, it troubles.
him that he cannot be just to the owner, to whom he ought to
be not only just but grateful. Note, We ought to be as care-
ful of that which is borrowed, as of that which is our own,
that it receive no damage, because we must love our neighbour
as ourselves, and do as we would be done by. It is likely
this prophet was poor, and had not wherewithal to pay for
the axe, which made the loss of it so much the greater trouble.
To those that have an honest mind, the sorest grievance of
poverty is, not so much their own want and disgrace, as their
being by it rendered unable to pay their just debts.
II. Concerning the father of the prophets, Elisha.
1. That he was a man of great condescension and compas-
sion ; he went with the sons of the prophets to the woods,
when they desired his company, v. 3. Let no man, especially
no minister, think himself too great to stoop to do good, but
be tender to all. . . . -
2. That he was a man of great power ; he could make iron
to swim, contrary to its nature, v. 6. for the God of nature is
not tied up to its laws. He did not throw the helve after the
hatchet, but cut down a new stick, and cast it into the river;
we need not double the miracle, by supposing that the stick
sunk to fetch up the iron, it was enough that it was a signal
of the divine summons to the iron to rise. God’s grace can
thus raise the stony iron heart, which is sunk into the mud of
º: world, and raise up affections, naturally earthly, to things
3. (YOW €. - - - - - " • **
|
ſº


REFORE CIRIsT, S93.
The Syrian army blinded.
II. KINGS, WI.
*—
8. Then the king of Syria warred against Israel,
‘and took counsel with his servants, saying, In such
and such a place shall be my camp. 9 And the
man of God sent unto the king of Israel, saying,
Beware that thou pass not such a place; for thither
the Syrians are come down. 10 And the king of
Israel sent to the place which the man of God told
him and warned him of, and saved himself there,
not once nor twice. 11 Therefore the heart of the
king of Syria was sore troubled for this thing; and
he called his servants, and said unto them, Will ye
not shew me which of us is for the king of Israel?
12 And one of his servants said, None, my lord, O
king : but Elisha, the prophet that is in Israel,
telleth the king of Israel the words that thou speak-
est in thy bed-chamber.
Here we have Elisha, with his spirit of prophecy, serving
the king, as, before, helping the sons of the prophets; for
2hat, as other gifts, is given to every man to profit withal; and
whatever abilities any man has of doing good, he is by then)
made a debtor both to the wise and unwise. Observe here,
1. How the king of Israel was informed by Elisha of all the
designs and motions of his enemy, the king of Syria, more
effectually than he could have been by the most vigilant and
faithful spies. If the king of Syria, in a secret council of war,
determined in what place to make an inroad upon the coasts
of Israel, where he thought it would be the greatest surprise,
and they would be least able to make resistance, before his
forces could receive his orders, the king of Israel had notice
of them from Elisha, and so had opportunity of preventing
the mischief; and this, many a time, v. 8–10. See here,
(1.) That the enemies of God’s Israel are politic in their de-
vices, and restless in their attempts, against him. They shall
*6t know, nor see, till we come in the midst among them, and
slay them, Neh. iv. 11. (2.) All those devices are known to
God, even those that are deepest laid. He knows not only
what men do, but what they design, and has many ways of
Sountermining them. (3.) It is a great advantage to us, to
Warned of our danger, that we may stand upon our guard
against it. . The work of God’s prophets, is, to give us warn-
ing; if, being warned, we do not save ourselves, it is our own
fault, and our blood will be upon our own head. The king of
Israel would regard the warnings Elisha gave him of his dan-
ger by the Syrians, but not the warnings he gave him of his
danger by his sins. Such warnings are little heeded by the
; : they will save themselves from death, but not from
\{16}|,
2. How the king of Syria resented this. He suspected
treachery among his senators, and that his counsels were be-
trayed, v. 11. But one of his servants, that had heard, by
Naaman and others, of Eliska’s wondrous works, concludes it
must needs be he that gave this intelligence to the king of
Israel, v.12. What could not he discover, who could tell
Gehazi his thought? Here, a confession of the boundless
knowledge, as, before, of the boundless power, of Israel’s God,
is extorted from Syrians. Nothing done, said, thought, by
any person, in any place, at any time, is out of the reach of
God’s cognizance.
13 And he said, Go and spy where he is, that I
may send and fetch him. And it was told him,
saying, Behold, he is in Dothan. 14. Therefore sent
he thither horses, and chariots, and a great host:
and they came by night, and compassed the city
about.
host compassed the city, both with horses and cha-
riots. And his servant said unto him, Alas, my
master! how shall we do? 16 And he answered,
Fear not; for they that be with us are more than
they that be with them. 17 And Elisha prayed,
and said, LORD, I pray thee, open his eyes, that he
may see. And the Lord opened the eyes of the
young man : and he saw, and, behold, the mountain
was full of horses and chariots of fire round about
Elisha. 18 And when they came down to him,
Elisha prayed unto the Lord, and said, Smite this
Jºople, I pray thee, with blindness.
Vol. I. 6 E
15 And when the servant of the man of
God was risen early, and gone forth, behold, an
And he smote
—=t
them with blindness, according to the word of Eli-
sha. 19 And Elisha said unto them, This is not the
way, neither is this the city; follow me, and I will
bring you to the man whom ye seek. . But he led
them to Samaria. 20 And it came to pass, when
they were come into Samaria, that Elisha said,
LoRD, open the eyes of these men, that they may
see. And the Lord opened their eyes, and they
saw ; and, behold, they were in the midst of Sa-
maria. 21 And the king of Israel Said unto Elisha,
when he saw them, My father, shall I Smite them ż
shall I smite them 2 22 And he answered, Thou
shalt not smite them ; wouldest thou Smite those
whom thou hast taken captive with thy Sword and
with thy bow 2 Set bread and water before them,
that they may eat and drink, and go to their master.
23 And he prepared great provision for them : and
when they had eaten and drunk, he sent them away,
and they went to their master. So the bands of
Syria came no more into the land of Israel.
Here is, I. The great force which the king of Syria sent to
seize Elisha. He found out where he was, at Dothan, v. 13.
which was not far from Samaria; thither he sent a great host,
who were to come upon him by night, and to bring him dead
or alive, v. 14. Perhaps he had heard that when only one
captain and his fiſty men were sent to take Elijah, they were
baffled in the attempt, and therefore he sent an army against
Elisha, as if the fire from heaven that consumed fifty men,
could not as easily consume 50,000. Naaman could tell him
that Elisha dwelt not in any strong hold, nor was attended
with any guards, nor had any such great interest in the peo-
ple, that he needed to fear a tumult among them ; what occa-
sion then was there for this great force : But thus he hoped
to make him sure, especially coming upon him by surprise.
Foolish man | Did he believe that Elisha had informed the
king of Israel of his secret counsels, or not? If not, what
quarrel had he with him 2 If he did, could he be so weak as
to imagine that he would not discover the designs laid against
himself, and that, having interest enough in heaven to diseover
them, he would not have interest enough to defeat them 3
Those that fight against God, his people, and prophets, know
not what they do.
II. The grievous fright which the prophet's servant was in .
when he perceived the city surrounded by the Syrians, and the
effectual course which the prophet took to pacify him, and
free him from his fears. It seems Elisha used his servant to
rise early, that is the way to bring something to pass, and to
do the work of a day in its day. Being up, we may suppose
he heard the noise of soldiers, and thereupon looked out, and
was aware of an army compassing the city, v. 15. with great
assurance, no doubt, of success; and that they should have
this troublesome prophet in their hands presently. Now ob-
serve, I. What a consternation he was in ; he runs straight
to Elisha, to bring him an account of it, “Alas, master,” (said
he,) “what shall we do? We are undone ; it is to no purpose
to think either of fighting or flying, but we must unavoidably
fall into their hands.” Had he but studied David's psalms,
which were then extant, he might have learnt not to be afraid
of ten thousands of people, Ps: iii. 6. no, not of an host encamped
against him, Ps. xxvii. 3. Had he considered, that he was
embarked with his master, by whom God had done great
things, and whom he would not now leave to fall into the hands
of the uncircumcised, and who, having saved others, no doubt,
would save himself, he had not been thus at a loss. If he
had only said, What shall I do 2 it had been the more excus-
able, and like that of the disciples, Lord, save us, we perish ,
but he needed not to put his master in, as in distress, nor to
say, What shall we do? 2. How his master quieted him, (1.)
By word: what he said to him, v. 16. is spoken to all the
faithful servants of God, when without are fightings and within
are fears; “Fear not, with that fear which has torment and
amazement, for they that be with us, to protect us, are more
than they that be against us, to destroy us; angels, unspeakably
more numerous; God, infinitely more powerful.” When we
are magnifying the causes of our fear, we ought to possess
ourselves with clear, and great, and high thoughts of God,
and the invisible world. If God be for us, we know what fol-
lows, Rom. viii. 31. (2.) By vision, v. 17. [1..] It seems
Elisha was much concerned for the satisfaction of his servant.
Good men desire, not only to be easy tºlves, but to have
sº
BEFor E CHRIST, 891.
JBen-hadad besieges Samarta.
II. KINGS, WI.
those about them easy.
man, and this, being newly come into his service, had not the
advantage of experience ; his master was therefore desirous
to give him other convincing evidence of that Omnipotence
which employed him, and was therefore employed for him.
Note, They whose faith is strong, ought tenderly to consider and
compassionate those who are weak, and of a timorous spirit,
and to do what they can to strengthen their hands. . [2.] He
saw himself safe, and wished no more than that his servant
might see what he saw, a guard of angels round about him ;
such as were his master’s convoy to the gates of heaven were
his protectors against the gates of hell ; chariots of fire, and
horses of fire. Fire is both dreadful and devouring ; that power
which was engaged for Elisha's protection could both terrify
and consume the assailants. As angels are God’s messengers,
so they are his soldiers, his hosts, Gen. xxxii. 2. his legions,
or regiments, Matt. xxvi. 53. for the good of his people. |.
For the satisfaction of his servant, there need no more than
the opening of his eyes; that therefore he prayed for, and ob-
tained for him, Lord, open his eyes, that he may see. The eyes
of his body were open, and with them he saw the danger,
‘‘ Lord, open the eyes of his faith, that with them he may see
the protection we are under.” Note, First, The greatest kind-
ness we can do for those that are fearful and faint-hearted, is,
to pray for them, and so to recommend them to the mighty
grace of God. Secondly, The opening of our eyes will be the
silencing of our fears; in the dark we are most apt to be
frightened ; the clearer sight we have of the sovereignty and
power of heaven, the less we shall fear the calamities of
this earth. . . -
III. The shameful defeat which Elisha gave to the host of
Syrians who came to seize him ; they thought to make a prey
of him, but he made fools of them, perfectly played with them,
So far was he from fearing them, or any damage by them.
1. He prayed to God to smite them with blindness, and
they were all struck blind immediately, not stone blind, nor
30 as to be themselves aware that they were blind, for they
could see the light, but their sight was so altered, that they
could not know the persons and places they were before ac-
quainted with, v. 18. They were so confounded, that those
among them whom they depended upon for information, did
nºt know this place to be Dotham, nor this person to be
Elisha, but groped at noon-day as in the night, Isa. lix. 10.
Job xii. 24, 25. their memory failed them, and their distin-
guishing faculty. See the power of God over the minds and
understanding of men, both ways; he enlightened the eyes of
Elisha's friend, and darkened the eyes of his foes, that they
Imight see, indeed, but not perceive, Isa. vi. 9. For this two.
fold judgment Christ came into this world, that they which see
*:05, might see, and that they which see, might be made blind,
John ix. 39. a savour of life to some, of death to others.
2. When they were thus bewildered and confounded, he
led them to Samaria, v. 19. promising that he would show
them the man whom they sought, and he did so. He did not
Ite to them, when he told them, This is not the way, nor is this
the city where Elisha is ; for he was now come out of the city;
and, if they would see him, they must go to another city,
which he would direct them to : they that fight against God
and his prophets deceive themselves, and are justly given up
to delusions. -
3. When he had brought them to Samaria, he prayed to
God so to open their eyes, and restore them their memories,
that they might see where they were, v. 20. and, behold, to
their great terror, they were in the midst of Samaria, where, it
is probable, there was a standing force sufficient to cut them
all off, or make them prisoners of war. Satan, the god of this
World, blinds men's eyes, and so deludes them into their own
ruin ; but, when God enlightens their eyes, they then see
themselves in the midst of their enemies, captives to Satan,
ând in danger of hell, though, before, they thought their con:
dition good. The enemies of God and his church, when they
fancy themselves ready to triumph, will find themselves con:
quered and triumphed over.
4. When he had them at his mercy, he made it appear that
he was influenced by a divine goodness as well as a divine
power. -
(1.) He, took care to protect them from the danger into
which he had brought them, and was content to show them
what he could have done; he needed not the sword of an
ângel to avenge his cause, the sword of the king of Israel is at
his service, if he pleases, v. 21. My father, (so respectfully
does, he now speak to him, though, soon after, he swore his
death,) shall I smite them 2 And again, as if he longed for the
*Sault, Shall I smite them 2 Perhaps, he remembered how
God was displeas;§ his father, for lecting go out of his hands
Elisha had lately parted with his old -
those whom he had put it into his power to destroy, and he
would not offend in like manner; yet such a reverence has he
for the prophet, that he will not strike a stroke without his.
commission ; but the prophet would by no means suffer him.
to meddle with them, they were brought hither, to be con-
vinced and ashamed, not to be killed, v. 22. Had they been,
his prisoners, taken captive by his sword and bow, when they
had asked quarter, it had been barbarous to deny, and when
he had given it them, it had been perfidious to do them any
hurt, and against the law of arms to kill men in cool blood ;
but they were not his prisoners, they were God’s prisoners,
and the prophet's, and therefore he must do them no harm ;
they that humble themselves under God’s hand, take the best
course to secure themselves. -
(2.) He took care to provide for them ; he ordered the king
to treat them handsomely, and then dismiss them fairly, which
he did, v. 23. . [1..] It was the king's praise, that he was so.
obsequious to the prophet, contrary to his inclination, and, as
it seemed, to his interest, 1 Sam. xxiv. 19. Nay, so willing
was he to oblige Elisha, that whereas he was ordered only to
set bread and water before them. (and that is good fare for
captives,) he prepared great provision for them, for the credit:
of his court and country, and of Elisha. . [2.] It was the
prophet’s praise, that he was so generous to his enemies, who,
though they came to take him, could not but go away admir-
ing him, as both the mightiest and the kindest man they ever
met with. The great duty of loving enemies, and doing good
to those that hate us, was both commanded in the Old Testa-
ment, (Prov. xxv. 21, 22. If thine enemy hunger, feed him,
Exod. xxiii. 4, 5.) and practised, as here, by Elisha; his pre-
decessor hād given a specimen of divine justice, when he called
for flames of fire on the heads of his persecutors to consume
them, but he gave a specimen of divine mercy, in heaping
coals of fire on the heads of his persecutors to melt them; let
notus then be overcome of evil, but overcome evil with good.
Lastly, The good effect this had, for the present, upon the
Syrians; they came no more into the land of Israel, v. 23.
namely, upon this errand, to take Elisha; they saw it was to
no purpose to attempt that, nor would any of their bands be
persuaded to make an assault on so great and good a man.
#. º glorious victory over an enemy is to turn him into a
IſlēIl Cl,
24 And it came to pass after this, that Ben-hadad
king of Syria gathered all his host, and went up,
and besieged Samaria. 25 And there was a great
famine in Samaria : and, behold, they besieged it,
until an ass’s head was sold for fourscore pieces of
silver, and the fourth part of a cab of dove's dung
for five pieces of silver. 26 And as the king of
Israel was passing by upon the wall, there cried a
woman unto him, saying, Heſp, my lord, O king !
27 And he said, If the Lord do not help thee,
whence shall I help thee ? out of the barn-floor, or
out of the wine-press 2 28 And the king said unto
her, What aileth thee ? And she answered, This,
woman said unto me, Give thy son, that we may eat
him to-day, and we will eat my son to-morrow. 29.
So we boiled my son, and did eat him : and I said
unto her on the next day, Give thy son, that we may
eat him ; and she hath hid her son. 30 And it came
to pass, when the king heard the words of the woman,
that he rent his clothes; and he passed by upon the
wall, and the people looked, and, behold, he had
sackcloth within upon his flesh. 31. Then he said,
God do so and more also to me if the head of Elisha
the son of Shaphat shall stand on him this day. 32.
But Elisha sat in his house, and the elders sat with
him : and the king sent a man from before him: but
ere the messenger came to him, he said to the elders,
See ye how this son of a murderer hath sent to take
away mine head? look, when the messenger cometh,
shut the door, and hold him fast at the door : is not
the sound of his master's feet behind him : 33 And
while he yet talked with them, behold, the messen-
ger came down unto him, and he said, Behold, this,
evil is of the Lord : what should I wait for the
LoRD any longer ?
BEFORE CHRIST, 891.
JBen-hadad besieges Samaria.
II. KINGS, VII.
The last paragraph of this chapter should, of right, have
been the first of the next chapter, for it begins a new story,
which is there continued and concluded.
Here is, I. The siege which the king of Syria laid to Samaria,
and the great distress which the city was reduced to thereby ;
the Syrians had soon forgotten the kindnesses they had lately
received in Samaria, and very ungratefully, for aught that
appears, without any provocation, seek the destruction of it,
v. 24. Those are base spirits that show no lasting gratitude.
The country, we may suppose, was plundered and laid waste,
when this capital city was brought to the last extremity, v. 25.
The dearth which had of late been in the land, was, probably,
the occasion of the emptiness of their stores, or the siege was
so sudden, that they had not time to lay in provisions; so that
while the sword devoured without, the famine within was
more grievous, Lam. iv. 9. for, it should seem, the Syrians
designed not to storm the city, but to starve it ; so great was
the scarcity, that an ass’s head, that has but little flesh on it,
and that unsavoury, unwholesome, and ceremonially unclean,
was sold for five pounds, and a small quantity of fitches, or
lentiles, or some such coarse corn, then called dove's dung, no
more of it than the quantity of six eggs, for five pieces of sil-
ver, about twelve or fifteen shillings. Learn to value plenty,
and to be thankful for it; see how contemptible money is,
when, in time of famine, it is so freely parted with for any
thing that is eatable.
II. The sad complaint which a poor woman had to make to
the king, in the extremity of the famine; he was passing by
Qupon the wall, to give orders for the mounting of the guard, the
posting of the archers, the repair of the breaches, and the like,
when a woman of the city cried to him, Help, my lord, O king,
v. 26. Whither should the subject, in distress, go for help but
to the prince, who is, by office, the protector of right, and the
avenger of wrong 2 He returns but a melancholy answer, v.
27. If the Lord do not help thee, whence shall I ? Some think it
was a quarrelling word, and the language of his fretfulness ;
“Why dost thou expect any thing from me, when God him.
Self deals thus hardly with us?” Because he could not help
her as he would, out of the floor or the wine-press, he would
not help her at all ; we must take heed of being made cross by
afflictive providences. It rather seems to be a quieting word;
“Let us be content, and make the best of our affliction, look.
1ng up to God, till he help us, I cannot help thee.” 1. He
Haments the emptiness of the floor and the wine-press; those
were not as they had been, even the king’s failed. We read,
v. 23. of great provisions which he had at command, sufficient
for the entertainment of an army, yet now he has not where-
withal to relieve one poor woman; scarcity sometimes follows
upon great plenty ; we cannot be sure that to-morrow shall be
as this day, Isa. lvi. 12. Ps. xxx... 6. 2. He acknowledges
himself thereby disabled to help, unless God would help them.
Note, Creatures are helpless things without God, for every
Creature is that, all that, and only that, which he makes it to
be. However, though he cannot help her, he is willing to
hear her, v. 28. “What ails thee? Is there any thing singular
in thy case, or dost thou fare worse than thy neighbours ?”
Truly yes; she and one of her neighbours had made a barba-
rous agreement, that, all provisions failing, they should boil
and eat her son first, and then her neighbour's; hers was
eaten, (who can think of it without horror 1) and now her
neighbour hid hers, v. 28, 29. See an instance of the domi-
nion which the flesh has got above the spirit, when the most
natural affections of the mind may be thus overpowered by the
natural appetites of the body: 'see the word of God fulfilled ;
among the threatenings of God’s judgments upon Israel for
their sins, this was one, Deut. xxviii. 53–57. that they should
eat the flesh of their own children, which one would think in-
credible, yet it came to pass. . . . . . . . . t
... III. The king's indignation against Elisha, upon this occa-
Sion ; he lamented the calamity, rent his clothes, and had sack-
cloth upon his flesh, v. 30. as one heartily concerned for the
misery of his people, and that it was not in his power to help
them ; but he laments not his own iniquity, nor the iniquity
of his people, which was the procuring cause of the calamity;
he is not sensible that his ways and doings have procured this
to himself; this is his wickedness, for it is bitter; the foolishness
of man perverts his way, and then his heart frets against the
Lord; instead of vowing to pull down the calves at Dan and
Beth-el, or letting the law have its course against the prophets
of Baal, and of the groves, he swears the death of Elisha, v.
31. . Why, what is the matter 2 What has Elisha done?
His head is the most innocent and valuable in all Israel, and
yet that must be devoted, and made an anathema. Thus in
the days of the persecuting emperors, when the empire groan-
ed under any extraordinary calamity, the fault was laid on the
*
Christians, and they were doomed to destruction, Christianos
ad leones—Away with the Christians to the lions. Perhaps
Jehoram was in this heat against Elisha, because he had
foretold this judgment, or had persuaded him to hold out, and
not surrender, or rather, because he did not, by his prayers,
raise the siege, and relieve the city, which he thought he could
do, but would not ; whereas till they repented and reformed,
and were ready for deliverance, they had no reason to expect
that the prophet should pray for it. r -
IV. The foresight Elisha had of the king's design against
him, v. 32. he sat in his house well composed, and the elders
with him well employed, no doubt, while the king was like a
wild bull in a net, or like the troubled sea when it cannot
rest ; he told the elders there was an officer coming from the
king to cut off his head, and bade them stop him at the door,
and not let him in, for the king his master was just following
him, to revoke the order, as we may suppose. The same
spirit of prophecy that enabled Elisha to tell what was done
at a distance, authorized him to call the king the son of a mur-
derer, which, unless we could produce such an extraordinary
commission, it is not for us to imitate ; far be it from us tc
despise dominion, and to speak evil of dignities. He appeals
to the elders, whether he had deserved so ill at the king's
hands; see whether in this he be not the son of a murderer t
For, what evil had Elisha done? He had not desired the woeful.
day, Jer. xvii. 16. + -
V. The king's passionate speech, when he came to prevent
the execution of his edict for the beheading of Elisha; he
seems to have been in a struggle between his convictions and
his corruptions, knew not what to say, but, seeing things
brought to the last extremity, he even abandons himself to
despair, v. 33. This evil is of the Lord ; therein his notions
were right, and well applied; it is a general truth, that all
penal evil is of the Lord, as the First Cause, and Sovereign
Judge, Amos iii. 6. and this we ought to apply to particular
cases; if all evil, then this evil, whatever it is we are now
groaning under, whoever are the instruments, God is the
principal Agent of it ; but his inference from this truth was
foolish and wicked, What should I wait for the Lord any
longer ? When Eli, and David, and Job, said, It is of the
Lord, they grew patient upon it, but this bad man grew out-
rageous upon it; “I will neither fear worse, for worse cannot,
nor expect better, for better never will come ; we are all un-
done, and there is no remedy.” It is an unreasonable thing
to be weary of waiting for God, for he is a God of judgment,
and blessed are all they that wait for him.
CHAP. VII.
Relief is here brought to Samaria and her king, when the case was, in a
manner, desperate, and the king despairing. I. It is foretold by Elisha,
and an unbelieving lord shut out from the Öenefit of it, v. 1, 2., II. It is
brought about, 1. By an unaccººr vole fright which God put the Syrians
into, v. 6. which caused them to retire precipitately, v. 7. 2. By the
seasonable discovery which four lepers made of this, v. 3-5. and the ac-
count they gave of it to the court, v. 8–11. 3 By the cautious trial
which the king made of the truth of it, v. 12–15. Lastly, The event
answered the prediction both in the sudden plenty, v.16, and the death of
the ºliving lord, v. 17–20. for no word of God shall fall to the
ground.
1 HEN Elisha said, Hear ye the word of the
LoRD ; Thus saith the LORD, To-morrow,
about this time, shall a measure of fine flour be sold
for a shekel, and two measures of barley for a shekel,
in the gate of Samaria. 2 Then a lord, on whose
hand the king leaned, answered the man of God, and
said, Behold, if the LoRD would make windows in
heaven, might this thing be? And he said, Behold,
thou shalt see it with thine eyes, but shalt not eat
thereof. - -
Here, 1. Elisha foretells, that, notwithstanding the great
straits that the city of Samaria was reduced to, within 24 hours
they should have plenty, v.1. The king of Israel, despaired
of it, and grew weary of waiting : Elisha said this, then, when
things were at the worst; man’s extremity is God’s opportu-
nity of magnifying his own power; his time to appear for, his
people, is, when their strength is gone, Deut. xxxii. 36. When
they had given over expecting help, it came : When the son of
man comes, shall he find faith on the earth 2 Luke xviii. 8. The
king said, What should I wait for the Lord any longer? And
perhaps some of the elders were ready to say the same ;
“Well,” said Elisha, “ you hear what these say ; now hear
ye the word of the Lord, hear what he says, hear it and heed
it, hear it and believe it; to-morrow, corn shall be sold at the
usual rate in the gate of Šamaria;' that is, (1.) The siege shall
be raised, for the gate of the city shal; opened, and the
z
BEFORE CHRIST, 891.
The flight of the Syrians.
II. KINGS, VII.
market shall be held there as formerly, the return of peace is
thus expressed, Judg. v. 11. Then shall the people of the Lord
zo down to the gates, to buy and sell there. (2.) The conse-
quence of that shall be great plenty : this would, in time,
follow, of course, but that eorn should be thus cheap in so
short a time, was quite beyond what could be thought of ;
, though the king of Israel had just now threatened Elisha’s
life, God promises to save his life and the life of his people,
for where sin abounded, grace doth much more abound.
2. A peer of Israel, that happened to be present, openly
declared his disbelief of this prediction, v. 2. He was a cour-
tier whom the king had an affection for, as the man of his
right hand, on whom he leaned, that is, on whose prudence
be much relied, and in whom he reposed much confidence ;
he thought it impossible, unless God should rain corn out of
the clouds, as once he did manna ; no less than the repetition
of Moses’s miracle will serve him, though that of Elijah might
have served to answer this intention, the increasing of the
meal. in the barrel.
3. The just doom passed upon him for his infidelity, that he
should see this great plenty for his conviction, and yet not eat
of it to his comfort. Note, Unbelief is a sin by which men
greatly dishonour and displease God, and deprive themselves
of the favours he designed for them ; the murmuring Israel-
ites saw Canaan, but could not enter in because of unbelief;
such (says Bishop Patrick) will be the portion of those that
believe not the promise of eternal life, they shall see it at a
distance, Abraham afar off, but shall never taste of it; for
they forfeit the benefit of the promise, if they cannot find in
their heart to take God’s word.
3 And there were four leprous men at the enter-
ing in of the gate: and they said one to another,
Why sit we here until we die? 4 If we say, We
will enter into the city, then the famine is in the
city, and we shall die there : and if we sit still here,
we die also. Now therefore come, and let us fall
unto the host of the Syrians: if they save us alive,
we shall live; and if they kill us, we shall but die.
5 And they rose up in the twilight, to go unto the
camp of the Syrians: and when they were come to
the uttermost part of the camp of Syria, behold,
there was no man there. 6 For the LoRD had
made the host of the Syrians to hear a noise of
chariots, and a noise of horses, even the noise of a
#. host; and they said one to another, Lo, the
ing of Israel hath hired against us the kings of the
#Hittites, and the kings of the Egyptians to come
upon us. 7 Wherefore they arose, and fled in the
twilight, and left their tents, and their horses, and
their asses, even the camp as it was, and fled for
their life. 8 And when these lepers came to the
uttermost part of the camp, they went into one tent,
and did eat and drink, and carried thence silver
and gold, and raiment, and went and hid it ; and
came again, and entered into another tent, and
carried thence also, and went and hid it. 9 Then
they said one to another, We do not well: this day
is a day of good tidings, and we hold our peace:
if we tarry till the morning-light, some mischief will
Come upon us: now therefore come, that we may
go and tell the king's household. 10 So they came,
and called unto the porter of the city; and they
told him, saying, We came to the camp of the
Syrians, and, behold, there was no man there, nei-
:ther voice of man, but horses tied, and asses tied,
and the tents as they were. 11 And he called the
sporters; and they told it to the king’s house within.
We are here told, I. How the siege of Samaria was raised
in the evening, at the edge of night, v. 6, 7. not by might or
power, but by the Spirit of the Lord of hosts, striking terror
upon the spirits of the besiegers; there was not a sword drawn
against them, not a drop of blood shed, it was not by thunder
or hailstones that they were discomfited, nor were they slain,
as Sennacherib's army before Jerusalem, by a destroying
angel ; but,
1. The Lord made them to hear a noise of chariots and horses;
the Syrians, that º Dothan, had their sight imposed
with those distant princes !
upon, ch. vi. 18. these had their hearing imposed upon, for
God knows how to work upon every sense, pursuant to his own
counsels; as he makes the hearing ear, and the seeing eye, so he
makes the deaf and the blind, Exod. iv. 11. Whether the
noise was really made in the air, by the ministry of angels, or
whether it was only a sound in their ears, is not certain ;
whichsoever, it was, it was from God, who both brings the
wind out of his treasures, and formeth the spirit of man within
him. The sight of horses and chariots had encouraged the
prophet's servant, ch. vi. 17. the noise of horses and chariots
terrified the hosts of Syria; for notices from the invisible world
are either very comfortable, or very dreadful, according as
men are at peace with God, or at war with him.
2. Hearing this noise, they concluded the king of Israel had
certainly procured, assistance from some foreign power; he
has hired against us the kings of the Hittites, and the kings of
the Egyptians; there was, for aught we know, but one king of
Egypt, and what kings there were of the Hittites no body can
imagine; but as they were imposed upon by that dreadful
sound in their ears, so they imposed upon themselves by the
interpretation they made of it. Had they supposed the king
of Judah to have come with his forces, there had been more of
probability in it, than to dream of the kings of the Hittites and
the Egyptians ; if the fancies of any of them raised this spec-
tre, yet their reasons might soon have laid it; how could the
king of Israel, who was closely besieged, hold intelligence
What had he to hire them with ?
It was impossible but some notice would come before, of the
motions of so great an host ; but there were they in great fear,
where no fear was.
3. Hereupon, they all fled with incredible precipitation, as
for their lives, left their camp, as it was, and even their horses,
that might have hastened their flight, they could not stay to
take with them, v. 7. None of them had so much sense as to
send out scouts to discover the supposed enemy, much less,
eourage enough to face the enemy, though fatigued with a
long march ; the wicked flee, when none pursues ; God can,
when he pleases, dispirit the boldest and most brave, and
make the stoutest heart to tremble ; as for them that will not
fear God, he can make them fear at the shaking of a leaf.
II. How the Syrians' flight was discovered by four leprous
men. Samaria is delivered, and does not know it; the watch-
men on the walls were not aware of the retreat of the enemy,
so silently did they steal away ; but Providence employs four
lepers to be the intelligencers, who had their lodging without
the gate, being excluded the city, as ceremonially unclean.
the Jews say they were Gehazi and his three sons; perhaps
Gehazi might be one of them, which might make him taken
notice of afterward by the king, ch. viii. 4. See here,
I. How these lepers reasoned themselves into a resolution
to make a visit in the night to the camp of the Syrians, v. 3,
4. They were ready to perish for hunger, none passed through
the gate to relieve them ; should they go into the city, there
was nothing to be had there, they must die in the streets ;
should they sit still, they must pine to death in their cottage ;
they therefore determine to go over to the enemy, and throw
themselves upon their mercy; if they killed them, better die
by the sword than by famine, one death than a thousand : but
perhaps they would save them alive, as objects of compassion.
common prudence will put us upon that method which may
mend our condition, but cannot make it worse. The prodigal
son resolves to return to his father, whose displeasure he had
reason to fear, rather than perish with hunger in the far coun-
try. These lepers conclude, “If they kill us, we shall but
die ;” and happy they who, in another sense, can thus speak
of dying ; “We shall but die, that is the worst of it, not die
and be damned, not be hurt of the second death.” According
to this resolution, they went, in the beginning of the night, to
the camp of the Syrians, and, to their great surprise, found it
wholly deserted, not a man to be seen or heard in it, v. 5.
Providence ordered it, that these lepers came as soon as ever
the Syrians were fled, for they fled in the twilight, (the even-
ing twilight,) v. 7. and in the twilight the lepers came, v. 5.
and so no time was lost.
2. How they reasoned themselves into a resolution to bring
tidings of this to the city ; they feasted in the first tent they
came to, v. 8. and then began to think of enriching themselves
with the plunder; but they correct themselves, v. 9. “We do
not do well,” to conceal those good tidings from the commu-
nity we are members of, under colour of being avenged upon
them, for excluding us their society ; it was the law that did
it, not they, and therefore let us bring them the news ; though
it awake them from sleep, it will be life from the dead to them.”
Their own consciences told them that some mischief would
befall them, if they acted separately, and sought themselves
BEFORE CHRIST, 891.
The flight of the Syrians.
II. KINGS, VIII.
ºr---
only; selfish narrow-spirited people cannot expect to prosper,
the most comfortable prosperity is that which our brethren
share with us in. According to this resolution, they returned
to the gate, and acquainted the sentinel with what they had
discovered, v. 10. who straightway brought the intelligence to
court, v. 11. and it was never the less acceptable for being first
brought by lepers. -
12 And the king arose in the night, and said unto
his servants, I will now show you what the Syrians
have done to us: They know that we be hungry,
therefore are they gone out of the camp to hide them-
selves in the field, saying, When they come out of
the city, we shall catch them alive, and get into the
city. 13 And one of his servants answered and said,
Let some take, I pray thee, five of the horses that re.
main, which are left in the city, (behold, they are
as all the multitude of Israel that are left in it; be-
hold, I say, they are even as all the multitude of the
Israelites that are consumed,) and let us send
and see. 14 They took therefore two chariot horses;
and the king sent after the host of the Syrians, say-
ing, Go and see. 15 And they went after them un-
to Jordan ; and, lo, all the way was full of garments
and vessels, which the Syrians had cast away in
their haste : and the messengers returned, and told
the king. 16 And the people went out, and spoiled
the tents of the Syrians. So a measure of fine flour
was sold for a shekel, and two measures of barley
for a shekel, according to the word of the Lo RD. 17
And the king appointed the lord on whose hand he
leaned to have the charge of the gate : and the peo-
ple trode upon him in the gate, and he died, as the
man of God had said, who spake when the king
came down to him. 18 And it came to pass, as the
man of God had spoken to the king, saying, Two
measures of barley for a shekel, and a measure of
fine flour for a shekel shall be to-morrow, about this
time, in the gate of Samaria : 19 And that lord an-
swered the man of God, and said, Now, behold, if
the LORD should make windows in heaven, might
such a thing be 2 And he said, Behold, thou shalt see
it, with thine eyes, but shalt not eat thereof. 20
And so it fell out unto him: for the people trode
upon him in the gate, and he died.
Here is, I. The king's jealousy of a stratagem in the
Syrians’ retreat, v. 12. he feared they withdrew into an am-
bush, to draw out the besieged, that they might fall on them
with more advantage; he knew he had no reason to expect
that God should appear thus wonderfully for him, having for-
feited his favour by his unbelief and impatience ; he knew
no reason the Syrians had to fly, for it does not appear that he
or any of his attendants heard the noise of the chariots which
the Syrians were frightened at. Let not those who, like him,
are unstable in all their ways, think to receive any thing from
God; nay, a guilty conscience fears the worst, and makes
men suspicious. -
II. The course they took for their satisfaction, and to pre-
vent their falling into a snare; they sent out spies to see what -
was become of the Syrians, and found they were all fled in-
deed, commanders as well as common soldiers; they could
track them by the garments which they threw off, and left by
the way, for their greater expedition, v. 15. He that gave this
advice seems very sensible of the deplorable condition the
people were in, v. 13. for, speaking of the horses, many of
which were dead, and the rest ready to perish for hunger, he
says, and repeats it, They are as all the multitude of Israel.
Israel used to glory in their multitude, but now they are mi-
nished and brought low; he advised to send five horsemen,
but, it should seem, there were only two fit to be sent, and
those chariot-horses, v. 14. Now the Lord repented himself
concerning his servants, when he saw that their strength was,
gone, Deut. xxxii. 36.
III. The plenty that was in Samaria, from the plunder of
the camp of the Syrians, v. 16. Had the Syrians been govern-
ed by the modern policies of war, when they could not take
their baggage and their tents with them, they would rather
have burnt them, (as it is common to do with the forage of a
country,) than let them fall into their enemies’ hands; but
God intended that the besieging of Samaria, which was in-
tended for its ruin, should turn to its advantage, and that Is-
rael should now be enriched with the spoil of the Syrians, as
of old with those of the Egyptians. Here see, 1. The wealth
of the sinner, laid wip for the just, Job xxvii. 16, 17. and the
spoilers spoiled, Isa. xxxiii. 1. 2. The wants of Israel Sup-
plied in a way that they little thought of, which should en-
courage us to depend upon the power and goodness of God in
our greatest straits. 3. The word of Elisha fulfilled, to a tit-
tle, a measure of fine flour was sold for a shekel; they that spoil-
ed the camp had not only enough to supply themselves with,
but an overplus to sell at an easy rate for the benefit of others;
and so even they that tarried at home did divide the spoil, Ps. lxi.
12. Isa. xxxiii. 23. God's promise may be safely relied on,
for no word of his shall fall to the ground. tº:
IV. The death of the unbelieving courtier, that questioned
the truth of Elisha's word ; divine threatenings will as surely
be accomplished as divine promises; He that believeth not
shall be damned, stands as firm as, He that believeth shall be
saved. This lord, 1. Was preferred by the king to the charge
of the gate, v. 17. to keep the peace, and to see that there was
no tumult or disorder in dividing and disposing of the spoil;
so much trust did the king repose in him, and in his prudence
and gravity, and so much did he delight to honour him ; he
that will be great, let him serve the public. 2. Was trodden
to death by the people in the gate, either by accident, the
crowd being exceedingly great, and he in the thickest of it,
or perhaps designedly, because he abused his power, and was
imperious, in restraining the people from satisfying their
hunger: however it was, God’s justice was glorified, and the
word of Elisha was fulfilled ; he saw the plenty, for the
silencing and shaming of his unbelief, corn, cheap, without
opening windows in heaven, and therein saw his own folly in
prescribing to God: but he did not eat of the plenty he saw ;
when he was about to fill his belly, God cast the fury of his
wrath upon him, Job xx. 23. and it came between the cup and
the lip. Justly are those thus tantalized with the world’s
promises that think themselves tantalized with the promises
of God ; if believing shall not be seeing, seeing shall not be
enjoying. g
This matter is repeated, and the event very particularly com-
pared with the prediction, v.18—20. that we might take spe-
cial notice of it, and might learn, (i.) How deeply God re-
sents our distrust of him, and of his power, providence, and
promise: when Israel said, Can God furnish a table? the Lord
heard it, and was wroth. Infinite wisdom will not be limited
by our folly: God, never promises the end, without knowing
where to provide the means. (2.) How uncertain life is, and
the enjoyments of it; honour and power cannot secure men
from sudden and inglorious deaths; he whom the king leaned
upon the people trod upon ; he who fancied himself the stay
and support of the government, is trampled under foot, as the
mire in the streets: thus hath the pride of men's glory been
often stained... (3.) How certain God’s threatenings are, and
how sure to alight on the guilty and obnoxious heads; let all
men fear before the great God, who treads upon princes as
mortar, and is terrible to the kings of the earth.
CHAP. VIII.
The passages of story recorded in this chapter oblige us to lºok back, 1. .
a read, before, of a Shunammite woman that was a kind benefactor to
Elisha; now here we are told how she fared the better for it, afterward,
in the advice Elisha gave her, and the favour the king showed her, for
his sake, v. 1–6. II. We read, before, of the designation of Hazaes
to be king of Syria, }. Kings xix. 15) and here we have an account of
his elevation to that throne, and the way he forced for himself to it, by
killing his master, v. 7–15. III. We read, before, of Jehoram's .
reigning over Judah, in the room of his father Jehoshaphat, (1 Kings
xxii. 50.) now here we have a short and sad Aistory of his short and
wicked reign, (v. 16–24.) and the beginning of the history of the reign
of his son Ahaziah, v. 25–29. -
I Tº spake Elisha unto the woman whose son
he had restored to life, saying, Arise, and go
thou and thine household, and sojourn wheresoever
thou canst sojourn: for the Lord hath called for a
famine; and it shall also come upon the land seven
years. 2 And the woman arose, and did after the
saying of the man of God: and she went with her
household, and sojourned in the land of the Philis-
times seven years. 3 And it came to pass at the seven
years’ end, that the woman returned out of the land
of the Philistines: and she went forth to cry unto
the king for her house and for her ºd. 4 And the
BEFORE CHRIST, 886.
JHazael sent to Elisha.
II. KINGS, VIII.
king talked with Gehazi, the servant of the man of
God, saying, Tell me, I pray thee, all the great
things that Elisha hath done. 5 And it came to
pass, as he was telling the king how he had restored
a dead body to life, that, behold, the woman, whose
son he had restored to life, cried to the king for her
house and for her land. And Gehazi said, My lord,
O king, this is the woman, and this is her son whom
Elisha restored to life. 6 And when the king asked
the woman, she told him. So the king appointed
unto her a certain officer, saying, Restore all that
was hers, and all the fruits of the field, since the
day that she left the land, even until now.
Here we have, I. The wickedness of Israel punished with a
long famine, one of God's sore judgments, often threatened in
the law ; Canaan, that fruitful land, is twrned into barrenness,
for the iniquity of them that dwelt therein. The famine in Sa-
maria was soon relieved by the raising of the siege ; but neither
that judgment, nor that mercy, had a due influence upon them,
and therefore the Lord calls for another famine ; for, when he
judgeth, he will overcome ; if lesser judgments do not prevail
to bring men to repentance, he will send greater and longer ;
they are at his beck, and will come when he calls for them.
He does, by his ministers, call for reformation and obedience;
and, if those calls be not regarded, we may expect he will call
for some plague or other, for he will be heard : this famine
continued seven years, as long again as that in Elijah's time;
for, if men will walk contrary to him, he will heat the furnacé -
yet hotter.
II. The kindness of the good Shunammite to the prophet re-
warded, by the care that was taken of her in that famine ; she
was not, indeed, fed by miracle, as the widow of Sarepta was ;
but, 1. She had notice given her of this famine before it came,
that she might provide accordingly, and was directed to remové
to some other country ; any where but in Israel she would find
plenty. It was a great advantage to Egypt, in Joseph’s time,
that they had notice of the famine before it came, so it was to
this Shunammite; others would be forced to remove at last,
after they had long borne the grievances of the famine, and
had wasted their substance, and could not settle elsewhere
upon such good terms as she might, that went early, before
the crowd, and took her stock with her unbroken. It is our
happiness to foresee an evil, and our wisdom, when we foresee
it, to hide ourselves. 2. Providence gave her a comfortable
settlement in the land of the Philistines, who, though subdued
by David, yet were not wholly rooted out. It seems the famine
was peculiar to the land of Israel ; and other countries, that
joined close to them, had plenty at the same time; which
plainly showed the immediate hand of God in it, as in the
plagues of Egypt, when they distinguished between the Israel-
ites and the Egyptians, and that the sins of Israel, against
whom this judgment was directly levelled, were more provok-
ing to God than the sins of their neighbours, because of their
profession of relation to God; You only have I known, there-
fore will I punish you, Amos iii. 2. Other countries had rain
when they had none, were free from locusts and caterpillars
when they were eaten up with them; for some think this was
the famine spoken of, Joel i. 3, 4. It is strange, that, when
there was plenty in the neighbouring countries, there were not
those that made it their business to import corn into the land
of Israel, which might have prevented the inhabitants remov-
ing ; but, as they were befooled with their idolatries, so they
were infatuated, even in the matters of their civil interest.
III. Her petition to the king, at her return, favoured by the
seasonableness of her application to him. *
1. When the famine was over, she returned out of the land
of the Philistines; that was no proper place for an Israelite,
any longer than there was necessity for it, for there she could
not keep her new moons and her sabbaths, as she used to do
in '; own country, among the schools of the prophets, ch.
IV. Z-5. -
2. At her return, she found herself kept out of the possession
of her own estate, it being either confiscated to the exchequer,
seized by the lord, or usurped, in her absence, by some of the
neighbours; or perhaps the person she had intrusted with the
management of it proved false, and would neither resign it to
her, nor come to an account with her for the profits: so hard
is it to find a person that one can put a confidence in in the
time of trouble, Prov. xxv. 19. Mic. vii. 5., .
... 3. She made her application to the king himself for redress;
for, it seems, (be it observed, to his praise,) he was easy of
access, and did I ºf take cognizance of the complaints of
—º
his injured subjects. Time was, when she dwelt so securely
among her own people, that she had no occasion to be spoken
for to the king, or to the captain of the host, ch. iv. 13. but now
her own familiar friends, in whom she trusted, proved so un-
just and unkind, that she was glad to appeal to the king against
them : such uncertainty there is in the creature, that that may
fail us which we most depend upon, and that befriend us which
we think we shall never need.
4. She found the king talking with Gehazi, about Elisha's
miracles, v. 4. It was his shame that he needed now to be
informed, concerning them, when he might have acquainted
himself with them, as they were done, from Elisha himself, if
he had not been willing to shut his eyes against the convincing
evidences of his mission; yet it was his praise that he was now
better disposed, and would rather talk with a leper, that was
capable of giving a good account of them, than continue igno-
rant of them. The law did not forbid all conversation with
lepers, but only dwelling with them ; there being then no
; in Israel, perhaps the king, or some one appointed by
im, had the inspection of lepers, and passed the judgment
upon them, which might bring him acquainted with Gehazi.
5. This happy coincidence befriended both Gehazi's narra-
tive and her petition ; Providence is to be acknowledged in
ordering the circumstances of events, for sometimes those that
are minute in themselves prove of great consequence, as this
here ; for,
(1.). It made the king ready to believe Gehazi's narrative,
when it was thus confirmed by the persons most nearly con-
cerned ; “This is the woman, and this her son, let them speak
for themselves,” v. 5. Thus did God even force him to believe
what he might have had some colour to question, if he had
only had Gehazi's word for it, because he was branded for a
liar: witness his leprosy. -
(2.) It made him ready to grant her request ; for who woul
not be ready to favour one whom heaven had thus favoured,
and to support a life which was given once and again by mi-
racle 2 In consideration of this, the king gave orders that her
land should be restored to her, and all the profits that were
made of it in her absence : if it were to himself that the land
and profits had escheated, it was generous and kind to make
so full a restitution ; he would not (as Pharaoh did in Joseph’s
time) enrich the crown by the calamities of his subjects: if it
were by some other person that her property was invaded, it
was an act of justice in the king, and part of the duty of his
place, to do her right, Ps. lxxxii. 3, 4. Prov. xxxi. 9. It is
not enough for those in authority that they do no wrong them-
selves, but they must support the right of those that are
wronged.
7 And Elisha came to Damascus; and Ben-ha-
dad the king of Syria was sick: and it was told
him, saying, The man of God is come hither. 8
And the king said unto Hazael, Take a present in
thine hand, and go, meet the man of God, and in-
quire of the Lord by him, saying, Shall I recover
of this disease ? 9 So Hazael went to meet him,
and took a present with him, even of every good
thing of Damascus, forty camels’ burden, and came
and stood before him, and said, Thy son Ben-hadad
king of Syria hath sent me to thee, saying, Shall I
recover of this disease ? 10 And Elisha said unto
him, Go, say unto him, Thou mayest certainly re-
cover: howbeit, the Lord hath shewed me that he
shall surely die. 11 And he settled his countenance
stedfastly, until he was ashamed : and the man of
God wept. 12 And Hazael said, Why weepeth
my lord? And he answered, Because I know the
evil that thou wilt do unto the children of Israel :
their strong holds wilt thou set on fire, and their
young men wilt thou slay with the sword, and wilt
dash their children, and rip up their women with
child. 13 And Hazael said, But what! is thy ser-
vant a dog that he should do this great thing 2 And
Elisha answered, The Lo RD hath shewed me that
thou shalt be king over Syria. 14 So he departed
from Elisha, and came to his master; who said to
him, What said Elisha to thee ? And he answered,
He told me that thou shouldest surely recover. 15
And it came to pass on the morrow, that he took a
BRE ORE CITRTst, 885.
FIazael kills Ben-hadad.
II. KINGS, VIII.
Chick cloth, and dipped it in water, and spread it
ºn his face, so that he died; and Hazael reigned in
his stead.
Here, I. We may inquire what brought Elisha to Damascus,
the chief city of Syria. Was he sent to any but the lost sheep
of the house of Israel ? It seems he was ; perhaps he went to
make a visit to Naaman his convert, and to confirm him in his
choice of the true religion, which was the more needful now,
because, it should seem, he was now out of his place, for
Hazael is supposed to be captain of the host; either he resign-
ed it, or was turned out of it, because he would not bow, or
‘mot bow heartily, in the house of Rimmon ; some think he
went to Damascus upon account of the famine, or rather, he
went thither in obedience to the orders God gave Elijah, I
Kings xix. 15. Go to Damascus, to anoint Hazael, thou, or thy
*:Sll CCéSSOI". , - -
II. We may observe, that Ben-hadad, a great king, rich and
mighty, lay sick : no honour, wealth, or power, will secure men
3rom the common diseases and disasters of human life;
palaces and thrones lie as open to the arrests of sickness and
‘death as the meanest cottage. - -
III. We may wonder that the king of Syria, in his sickness,
should make Elisha his oracle. Notice was soon brought him
that the man of God (for by that title he was well known in
Syria, since he cured Naaman) was come to Damascus, v. 7.
Neverin better time,” (says Ben-hadad, “Go, and inquire of
the Lord by him ;” in his health, he bowed in the house of Rim.
vmon, but now that he is sick, he distrusts his idol, and sends
to inquire of the God of Israel. Affliction brings those to God,
who, in their prosperity, had made light of him ; sometimes
sickness open men's eyes, and rectifies their mistakes. This
is the more observable, 1. Because it is not long since a king
9f Israel had, in his sickness, sent to inquire of the god of
Ekron, ch. i. 2. as if there had been no God in Israel. Note,
God sometimes fetches to himself that honour from strangers
which is denied him, and alienated from him, by his own pro-
fessing people. 2. Because it is not long since this Ben-hadad
had sent a great force to treat Elisha as an enemy, ch. vi. 14.
yet now he courts him as a prophet. Note, Among other in-
stances of the change of men’s minds, by sickness and afflic-
tion, this is one, that it often gives them other thoughts of
&od's ministers, and teaches them to value the counsels and
prayers of those whom they had hated and despised.
To put an honour upon the prophet, (1.) He sends to him,
2nd does not send for him, as if, with the centurion, he
thought himself not worthy that the man of God should come
under his roof. (2.) He sends to him by Hazael, his prime
minister of state, and not by a common messenger; it is no
disparagement to the greatest of men to attend the prophets of
the Lord ; Hazael must go meet him at the place where he
$had apppinted a meeting with his friends. (3.) He sends
him a noble present, of every good thing of Damascus, as much
as loaded forty camels, v. 3. testifying hereby his affection to
the prophet, bidding him welcome to Damascus, and provid.
ing for his sustenance, while he sojourned there : it is pro-
bable that Elisha accepted it, (why should he not ?) though
he refused Naaman's. (4.) He orders Hazael to call him #is
son, Ben-hadad, conforming to the language of Israel, who
Salled the prophets fathers. Lastly, He put an honour upon
him as one acquainted with the sécrets of heaven, when he
inquired of him, Shall I recover ? It is natural to us, to desire
to know things to come in time, while things to come in eter.
inity are little thought of, or inquired after.
W., What passed between Hazael and Elisha is especially
Femarkable, 1... Elisha answered his inquiry concerning the
*ing, that he might recover, the disease was not mortal, but
that he should die another way, v. 10, not a natural, but a
violent death ;...there are many ways out of the world, and
‘sometimes, while men think to avoid one, they fall by another.
2. He looked Hazael in the face with an unusual concern, till
"he made Hazael blush, and himself weep, v. li. The man of
"God could outface the man of war. It was not in Hazael's
countenance that Elisha read what he would do, but God did,
at this time, reveal it to him, and it fetched tears from his
*Yes: the more foresight men have, the more grief they are
liable to. 3. When Hazael asked him why he wept, he toid
him what a great deal of mischief he foresaw he would do to
the Israel of God, p. 12. what desolations he would make of
their strong-holds, and barbarous destruction of their men,
women, and children. The sins of Israel provoked God to .
give them up into the hands of their cruel enemies, yet Elisha
wept to think that ever Israelites should be thus abused ; for
though he foretold, he did not desire, the woful day. See
*hat havock war makes, wha havock sin makes, and how the
people fled into their tents.
*
nature of man is changed by the fall, and stript even of hu-
manity itself. 4. Hazael is greatly surprised at this predic-
tion, v. 13. What, says he, is thy servant a dog, that he should
do this great thing * This great thing he looks upon to be, (1.)
An act of great power, not to be done but by a crowned head;
it must be some mighty potentate that can think to prevaii
thus against Israel, and therefore not I ; many are raised to
that dominion which they never thought of, and it often proves
to their own hurt, Eccl. viii. 9. (2.) An act of great barbarity,
which could not be done but by one lost to all honour and
virtue; “Therefore,” says he, “it is what I shall never find
in my heart to be guilty of ; Is thy servant a dog, to rend and
tear, and devour 2 Unless I were a dog, I could not do it.”
See here, [1..] What a bad opinion he had of the sin, he look-
ed upon it to be great wickedness, fitter for abrute, for a beast
of prey, to do, than a man. Note, It is possible for a wicked
man, under the convictions and restraints of natural con-
science, to express great abhorrence of a sin, and yet after-
ward to be well reconciled to it. [2.] What a good opinion
he had of himself, how much better than he deserved ; he
thought it impossible he should do such barbarous things as
the prophet foresaw. Note, We are apt to think ourselves
sufficiently armed against those sins which yet we are after-
ward overcome by, as Peter, Matth. xxvi. 35. Lastly, In
answer to this, Elisha only told him he should be king over
Syria ; then he would have power to do it, and then he would
find in his heart to do it. Honours change men's tempers and ,
manners, and seldom for the better; “Thou knowest not what
thou wilt do when thou comest to be king, but I tell thee, this
thou wilt do.” Those that are little and low in the world,
cannot imagine how strong the temptations of power and
prosperity are, which if ever they arrive at, they will find
how deceitful their hearts were, and how much worse than
they suspected. e - &
V. What mischief Hazael did to his master, hereupon ; if
he took any occasion to do it from what Elisha had said, the
fault was in him, not in the word. º
1. He basely cheated his master, and belied the prophet, v.
14. He told me thow shouldest certainly recover ; , this was
abominably false, he told him he should die, v. 10. but he un-
fairly and unfaithfully concealed that, either because he was
loth to put the king out of humour with bad news, or because
hereby he might the more effectually carry that bloody de-
sign, which he conceived when he was told he should be his
successor. The devil ruins men, by telling they shall certainly
recover and do well, so rocking them asleep in security, than
which nothing is more fatal ; this was an injury to the king,
who lost the benefit of this warning to prepare for death, and
an injury to Elisha, who would be counted a false prophet.
2. He barbarously murdered his master, and so made good the
prophet's word, v. 15. He dipped a thick cloth in cold water,
and spread that upon his face, under pretence of cooling and
refreshing him, but so that it stopped his breath, and stifled
him presently, he being weak, (and not able to help himself,)
or perhaps asleep ; , such a bubble is the life of the greatest
of men, and so much exposed are princes to violence. Hazael,
who was Ben-hadad’s confidant, is his murderer, and, some
think, was not suspected, nor did it ever come out but by the
pen of this inspired historian. We found this haughty
monarch, 1 Kings xx. the terror of the mighty in the land of the
living, but he goes down slain to the pit with his iniquity upon
his bones, Ezek. xxxii. 27.
16 And in the fifth year of Joram, the son of
Ahab king of Israel, Jehoshaphat being then king of
Judah, Jehoram, the son of Jehoshaphat king of
Judah, began to reign. 17 Thirty and two years
old was he when he began to reign ; and he reigned
eight years in Jerusalem. 18 And he walked in
the way of the kings of Israel, as did the house of
Ahab ; for the daughter of Ahab was his wife: and
he did evil in the sight of the Lo RD. 19 Yet the
LoRD would not destroy Judah for David his ser:
vant’s sake, as he promised him to give him alway
a light, and to his children. 20 In his days Edom
revolted from under the hand of Judah, and made a
king over themselves. 21 So Joram went over to
Zair, and all the chariots with him : and he rose by
night, and smote the Edomites which compassed
him about, and the captains of the chariots : and the
22 Yet Edom revolted
from under the hand of Judah unºhis day. Theſſ
{}{\ }
BEFoEE CHRIST, 885.
II. RINGS, VIII. Reims of Joram and Ahaziah. -
r—
Libnah revolted at the same time. 23 And the rest i
of the acts of Joram, and all that he did, are they
not written in the book of the Chronicles of the
kings of Judah 2 24 And Joram slept with his
fathers, and was buried with his fathers in the
city of David : and Ahaziah his son reigned in his
stead.
We have here a brief account of the life and reign of Jeho-
ram, (or Joram,) one of the worst of the kings of Judah, but
the son and successor of Jehoshaphat, one of the best. Note,
1. Parents cannot give grace to their children: many that have
themselves been godly, have had the grief and shame of seeing
those that came forth out of their bowels, wicked and vile ; let
not the families that are thus afflicted, think it strange. 2.
If the children of good parents prove wicked, commonly they
are worse than others; the unclean spirit brings in seven
others more wicked than himself, Luke xi. 26. 3. A nation
is sometimes justly punished with the miseries of a bad
reign, for not improving the blessings and advantages of a
good one.
Concerning this Jehoram, observe,
I. The general idea here given of his badness, v. 18. He did
as the house of Ahab, and worse he could not do ; his character
is taken from the bad example he followed, for men are ac-
cording to the company they converse with, and the copies
they write after. No mistake is more fatal to young people,
than a mistake in the choice of those whom they would recom-
mend themselves to, and take their measures from, and whose
good opinion they value themselves by ; Jehoram chose the
house of Ahab for his pattern rather than his father's house,
and it was his ruin. We have a particular account of his
Wickedness, 2 Chron. xxi. murder, idolatry, persecution, every
thing that was bad.
II. The occasions of his badness; his father was a very
good man, and, no doubt, took care to have him taught the
good knowledge of the Lord, but, 1. It is certain he did ill to
marry him to the daughter of Ahab ; no good could come of an
alliance with an idolatrous family, but all mischief, with such
a daughter of such a mother as Athaliah the daughter of
Jezebel : the degeneracy of the old world took rise from the
unequal yoking of professors with profane ; those that are ill-
matched are already half ruined. 2. I doubt he did not do
well, to make him king in his own life time : it is said here,
9. 16. he began to reign, Jehoshaphat being then king ; hereby
he gratified his pride, (than which nothing is more pernicious
to young people,) indulged him in his ambition, in hopes to
reform him by humouring him, and so brought a curse upon
his family, as Eli did, whose sons made themselves vile, and he
restrained them not. Jehoshaphat had made this wicked son
his viceroy, once when he went with Ahab to Ramoth-
gilead, from which Jehoshaphat's 17th year, 1 Kings xxii. 51.
is made Jehoram's 2d, 2 Kings i. 17. but afterward, in his
22d year, he made him partner in his government, and from
thence Joram's 8 years are to be dated, 3 years before his
father's death. It has been hurtful to many young men, to
çome too soon to their estates; Samuel got nothing by making
his sons judges. -
III. The rebukes of Providence which he was under for his
badness. 1. The Edomites revolted, who had been under the
government of the kings of Judah ever since David’s time,
about 150 years, v. 20. He attempted to reduce them, and
gave them a defeat, v. 21. but he could not improve the ad-
vantage he had got, so as to recover his dominion over them ;
et Edom revolted, v. 22. and the Edomites were, after this,
itter enemies to the Jews, as appears by the prophecy of
Qbadiah, and Ps. cxxxvii. 7. Now Isaac's prophecy was ful-
filled, that this Esau the elder should serve Jacob the younger;
yet, in process of time he should break that yoke from off his
neck, Gen. xxvii. 40. 2. Libnah revolted, that was a city in
Judah, in the heart of his country, a priests’ city; the inhabit-
ants of that city shook off his government, because he had for-
saken God, and would have compelled them to do so too, 2
Chron. xxi. 10, 11. In order that they might preserve their
religion, they set up for a free state; perhaps other cities did
the same. 3. His reign was short, God cut him offin the midst
9f his days, when he was but 40 years old, and had reigned
but 8 years; bloody and deceitful men shall not live out half
their days. -
IV. The gracious care of Providence for the keeping up
of the kingdom of Judah, and the house of David, notwith-
standing the apostasies and calamities of Jehoram's reign, v.
19. Yet the Lord would not destroy Judah; he could easily
have done it, he "; justly bave done it, it would have been.
52
no loss to him to have done it; yet he would not do it, for
David’s sake, not for the sake of any merit of his which could
challenge this favour to his family as a debt, but for the sake
of a promise made to him, that he should always have a lamp,
that is, a succession of kings from one generation to another;
by which his name should be kept bright and illustrious, as a
lamp is kept burning by a constant fresh supply of oil ; thus:
his family was not to be extinct, till it terminated in the Mes-
siah, that Son of David on whom was to be hung all the glory.
of his Father's house, and in whose everlasting kingdom that
promise to David is fulfilled, Ps. cxxxii. 17. I have ordained a
lamp for mine anointed. . -
V. The conclusion of this impious and inglorious reign, v.
23, 24. Nothing peculiar is here said of him ; but we are told,
2 Chron. xxi. 19, 20. that he died of sore diseases, and died
without being desired. : -
25 In the twelfth year of Joram, the son of Ahab,
king of Israel, did Ahaziah, the son of Jehoram
king of Judah, begin to reign. 26 Two and twenty
years old was Ahaziah when he began to reign, and
he reigned one year in Jerusalem : and his mother's
name was Athaliah, the daughter of Omri king of
Israel. 27 And he walked in the way of the house
of Ahab, and did evil in the sight of the LORD, as
did the house of Ahab : for he was the son-in-law
of the house of Ahab. 28 And he went with Joram
the son of Ahab to the war against Hazael king of
Syria, in Ramoth-gilead; and the Syrians wounded
Joram. 29 And king Joram went back to be healed
in Jezreel of the wounds which the Syrians had
given him at Ramah, when he fought against Hazael
king of Syria. And Ahaziah, the son of Jehoram
king of Judah, went down to see Joram the son of
Ahab in Jezreel, because he was sick.
As among common persons there are some that we calk
little men, who make no figure, are little regarded and less
valued ; so among kings, there are some whom, in comparison
with others, we may call little kings. This Ahaziah was one
of these ; he looks mean in the history, and, because wicked,
in God’s account, vile. It is too plain an evidence of the
affinity between Jehoshaphat and Ahab, that they had the
same names in their families, at the same time, in which, we-
may suppose, they designed to compliment one another
Ahab had two sons, Ahaziah and Jehoram, who reigned suc-
cessively; Jehoshaphat had a son and grandson, named Je-
horam and Ahaziah, who, in like manner, reigned successively.
Names indeed do not make natures, but it was a bad omen to
Jehoshaphat’s family, to borrow names from Ahab's ; or, if
he lent the names to that wretched family, he could not com-
municate with them the devotion of their significations, Aha-
: taking hold of the Lord ; and Jehoram, The Lord ex-
alted.
Ahaziah king of Israel had reigned but two years, Ahaziah
king of Judah reigned but one. We are here told that his.
relation to Ahab's family was the occasion, -
1. Of his wickedness, v. 27. He walked in the way of the
house of Ahab, that idolatrous bloody house; for his mother
was Ahab's daughter, v. 26. So that he sucked in wickedness.
with his milk. Partus sequitur ventrem—The child may be ea-
pected to resemble the mother.
- When men choose wives for
themselves, they must remember they are choosing mothers.
for their children, and are concerned to choose accordingly.
2. Of his fall ; Joram, his mother's brother, courted him to
join with him for the recovery of Ramoth-gilead, an attempt
fatal to Ahab ; so it was to Joram his son, for in that expedi-
tion he was wounded, v. 28. and returned to Jezreel, to be
cured, leaving his army there in possession of the place.
Ahaziah was likewise returned, but went to Jezreel, to see:
how Jehoram did, v. 29. , Providence so ordered it, that he
who had been debauched by the house of Ahab, might be cut
off with them, when the measure of their iniquity was full,
as we shall find in the next chapter. They who partake with
sinners in their sin, must expect to partake with them in their
plagues. - ".
CHAP. IX.
Hazael and Jehu were the men that were designed to be the instruments.</
God’s justice in punishing and destroying the house of Ahab. Elijah.
was bidden to appoint them to this service ; but, upon Ahab's humiliation,
a reprieve was granted, and so it was left to Elisha to appoint them.
Iſazael's elevation to the throne of Syria we read of in the foregoing:
chapter ; and we must now attend Jehu to the throne of Israel ; for him,
BEFoRE CHRIST, 884.
The anointing of Jek:.
II. KINGS, IX.
that escapeth the sword of Hazael, as Joram and Ahaziah did, Jehu
‘must slay, of which this chapter gives us an account. J. A commission
is sent to Jehu by the hond of one of the prophets, to take upon him the
government, and destroy the house of Ahab, v. 1–10. II. Here is the
speedy execution of this commission. 1. He communicates it to his cap-
tains, v. 11—15. 2. He matches directly to Jezreel, v. 16–20, and there
"despatches, (1.) Joram king of Israel, v. 20–26. (2.) Ahaziah king
of Judah, v. 27–29. (3.) Jezebel, v. 30–37.
ND Elisha the prophet called one of the chil-
A dren of the prophets, and said unto him,
Gird up thy loins, and take this box of oil in thine
hand, and go to Ramoth-gilead. 2 And when thou
comest thither, look out there Jehu, the son of Je-
hoshaphat, the son of Nimshi, and go in, and make
him arise up from among his brethren, and carry
him to an inner chamber: 3 Then take the box of
oil, and pour it on his head, and say, Thus saith the
LoRD, I have anointed thee king over Israel. Then
open the door, flee, and tarry not. 4 So the young
man, even the young man the prophet, went to Ra-
moth-gilead. 5 And when he came, behold, the
captains of the host were sitting ; and he said, I
have an errand to thee, O captain. And Jehu said,
Unto which of all us? And he said, To thee, O
captain. 6 And he arose, and went into the house;
and he poured the oil on his head, and said unto
him, Thus saith the Lord God of Israel, I have
anointed thee king over the people of the Lord,
even over Israel. 7 And thou shalt smite the house
of Ahab thy master, that I may avenge the blood
of my servants the prophets, and the blood of all
the servants of the LORD, at the hand of Jezebel.
8 For the whole house of Ahab shall perish ; and
I will cut off from Ahab him that pisseth against the
wall, and him that is shut up and left in Israel: 9
And I will make the house of Ahab like the house
of Jeroboam the son of Nebat, and like the house of
Baasha the son of Ahijah : 10 And the dogs shall
eat Jezebel in the portion of Jezreel, and there shall
be none to bury her. And he opened the door and fled.
We have here the anointing of Jehu to be king, who was, at
this time, a commander (probably commander-in-chief) of the
forces employed at Ramoth-gilead, v. 14. There he was fight-
ing for the king his master, but received orders from a higher
King to fight against him. It does not appear that Jehu aimed
at the government, or that he ever thought of it, but the com-
mission given him was a perfect surprise to him. Some think
that he had been anointed before by Elijah, whom God ordered
to do it, but privately, and with an intimation that he must
not act till further orders; as Samuel anointed David long
before he was come to the throne : but that is not at all pro-
bable, for then we must suppose Elijah had anointed Hazael
too. No, when God bade him do these things, he bade him
anoint Elisha to be prophet in his room, to do them when he
was gone, as God should direct him.
Here is, I. The commission sent. Elisha did not go him-
self to anoint Jehu, because he was old, and unfit for such a
woupney, and so well known that he could not do it privately,
could not go and come without observation; therefore he sends
one of the sons of the prophets to do it, v. 1. They not only
ºreverenced him as their father, ch. ii. 15. but observed and
obeyed him as their father. This service of anointing Jehu,
1. Had danger in it, (1 Sam. xvi. 2.) and therefore it was not
fit that Elisha should expose himself, but one of the sons of
the prophets, whose life was of less value, and who could do
it with less danger. 2. It required labour, and therefore fitter
for a young man in his full strength. Let youth work, and
age direct. 3. Yet it was an honourable piece of service, to
anoint a king, and he that did it might hope to be preferred
for it afterward, and therefore, for the encouragement of the
young prophets, Elisha employed one of them : he would not
engross all the honours to himself, nor grudge the young pro-
phets a share in them. -
When he sent him, (1.) He put the oil into his hand, with
which he must anoint Jehu. Take this bor of oil.
was anointed with oil out of the tabernacle, 1 Kings i. 39: That
could not now be had, but oil from a prophet’s hand was equi-
valent to oil out of God’s house. It was not the constant
practice to anoint kings, but upon the disturbance of the suc-
Wol, I. 6 F
Solomon
cession, as in the case of Solomon ; or in the interruption of
it, as in the case of Joash, ch. xi. 12. or the translation of the
government to a new family, as here, and in the case of Da-
vid; yet it might be used generally, though the scripture does
not mention it. (2.) He put the words into his mouth, which
he must say, v. 3. I have anointed thee king, and, no doubt,
told him all the rest that he said, v. 7–10. Those whom God
sends on his errand, shall not go without full instructions.
He also ordered him, [1..] To do it privately; to single out
Jehu from the rest of the captains, and anoint him in an inner
chamber, v. 2. that Jehu's confidence in his commission might
be tried, when he had no witness to attest it; his being, of a
sudden, animated for the service, would be proof sufficient of
his being anointed to it, there needed no other proof. The
thing signified was the best evidence of the sign. [2.] To do
it expeditiously; when he went about it, he must gird up his
loins; when he had done it, he must flee and mot tarry for a
fee, or a treat, or to see what Jehu would do. . It becomes the
sons of the prophets to be quick and lively at their work, to go
about it, and go through it, as men that hate Sauntering and
trifling. They should be as angels that fly swiftly.
II. The commission delivered. The young prophet did his
business with despatch ; was at Ramoth-gilead presently, v.
4. There he found the general officers sitting together, either
at dinner, or in a council of war, v. 5. With the assurance
that became a messenger from God, notwithstanding the mean-
ness of his appearance, he called Jehu out from the rest, not
waiting his leisure, or begging his pardon for disturbing him,
but as one having authority, I have an errand to thee, O cap-
tain. Perhaps Jehu had some intimation of his business;
and therefore, that he might not seem too forward to catch at
the honour, he asked, To which of all us? That it might not
be said afterward, he got it by speaking first, but they might
all be satisfied he was indeed the person designed.
When the prophet had him alone, he anointed him, v. 6.
The anointing of the Spirit is a hidden thing, that new name,
which none knows but they that have it. Herewith,
1. He invests him with the royal dignity; Thus saith the
Lord God of Israel, whose messenger I am, in his name I have
anointed thee king over the people of the Lord. He gives him
an incontestable title, but reminds him that he was made king,
(1.) By the God of Israel; from him he must see his power
derived, for by him kings reign, for him he must use it, and to
him he must be accountable. Magistrates are the ministers
of God, and must therefore act in dependence upon him, and
with an entire devotedness to him and to his glory. (2.) Over
the Israel of God ; though the people of Israel were wretchedly
corrupted, and had forfeited all the honour of relation to God,
yet they are here called the people of the Lord, for he had a
right to them, and had not yet given them a bill of divorce.
Jehu must look upon the people he was made king of, as the
people of the Lord, not as his vassals, but God’s free men, his
sons, his first-born, not to be abused or tyrannized over; God’s
eople, and therefore to be ruled for him, and according to his
3.W.S. .
2. He instructs him in his present service, which was to
destroy all the house of Ahab, v. 7. not that he might clear his
own way to the throne, and secure to himself the possession of
it, but that he might execute the judgments of God upon that
guilty and obnoxious family. He calls Ahab his master, that
the relation might be no objection. “ He was thy master, and
to lift up thy hand against his son and successor would be not
only base ingratitude, but treason, rebellion, and all that is
bad, if thou hadst not an immediate command from God to
do it: but thou art under higher obligations to thy Master in
heaven, than to thy master Ahab ; He has determined that
the whole house of Ahab shall perish, and by thy hand; fear not,
has not he commanded thee ? Fear not sin; his command
will justify thee, and bear thee out: fear not danger; his com-
mand will secure and prosper thee.”
That he might intelligently, and in a right manner, do this
great execution on the house of Ahab, he tells him,
(1.) What was their crime, what the ground of the contro-
versy, and wherefore God had this quarrel with them, that he
might have an eye to that which God had an eye to, and that
was the blood of God’s servants the prophets, and his other faith-
ful worshippers, which they had shed, and which must now
be required at the hand of Jezebel. That they were idolaters
was bad enough, and merited all that was brought upon them ;
yet that is not mentioned here, but the controversy God has
with them, is, for their being persecutors; not so much their
throwing down God’s altars, as their slaying his prophets with
the sword. Nothing fills the measure of the iniquity of any
prince or people so as this does, or brings a surer and sorer
ruin. This was the sin that brought °.gentalem its firs:
BEFoEE CIRIST, 884.
.*
Jehu anointed king.
II. KINGs, Ix.
sº-
destruction, 2 Chron. xxxvi. 16. and its final one, Matt. xxiii.
37, 38. Jezebel’s whoredoms and witchcrafts were not so pro-
woking as her persecuting the prophets, killing some, and
driving the rest into corners and caves, 1 Kings xviii. 4.
(2.) What was their doom ; they were sentenced to utter
destruction; not to be corrected, but to be cut off, and rooted
out. This Jehu must know, that his eye might not spare for
pity, favour, or affection. All that belonged to Ahab must be
slain, v. 8. A pattern is given him of the destruction intend-
ed, in the destruction of the families of Jeroboam and Baasha,
zº. 9. and he is particularly directed to throw Jezebel to the
dogs, v. 10. The whole stock of royal blood was little enough,
and too little, to atone for the blood of the prophets, the
saints and martyrs, which, in God’s account, is of great price.
The prophet, having done this errand, made the best of his
way home again, and left Jehu alone to consider what he had
to do, and to beg direction from God.
ll. Then Jehu came forth to the servants of his
iord: and one said unto him, Is all well ? wherefore
came this mad fellow to thee ? And he said unto
them, Ye know the man, and his communication.
12. And they said, It is false; tell us now. And
he said, Thus and thus spake he to me, saying,
Thus saith the Lo RD, I have anointed thee king
over Israel. 13 Then they hasted, and took every
man his garment, and put it under him on the top
of the stairs, and blew with trumpets, saying, Jehu
is king. 14 So Jehu, the son of Jehoshaphat, the
son of Nimshi, conspired against Joram. (Now
Joram had kept Ramoth-gilead, he and all Israel,
because of Hazael king of Syria. 15 But king
Joram was returned to be healed in Jezreel of the
wounds which the Syrians had given him, when he
fought with Hazael king of Syria.) And Jehu said,
If it be your minds, then let none go forth nor es-
cape out of the city, to go to tell it in Jezreel.
Jehu, after some pause, returned to his place at the board,
taking no notice, of what had passed, but, as it should seem,
designing, for the present, to keep it to himself, if they had
not urged him to discover it. Tet us therefore see what passed
between him and the captains.
1. With what contempt the captains speak of the young
grophet, v. 11. “Wherefore came this mad fellow to thee?
What business has he with thee ? And why wouldst thou
humour him so far as to retire for conversation with him 2
Are prophets company for captains?” They call him a mad
fellow, because he was one of those that would not run with
£hem to an eacess of riot, 1 Pet. iv. 4. but that lived a life of
self-denial, mortification, and contempt of the world, and
spent their time in devotion ; for these things they thought
the prophets were fools, and the spiritual men were mad, Hos.
jx. 7... Note, Those that have no religion commonly speak
with disdain of those that are religious, and look upon them
as mad. They said to our Saviour, He is beside himself; of
John Baptist, He has a devil, is a poor melancholy man ; of
St. Paul, Much learning has made him mad. The highest
wisdom is thus represented as folly, and those that best un-
derstand themselves are looked upon as beside themselves.
Perhaps Jehu intended it for a rebuke to his friends, when he
said, “Ye know the man to be a prophet, why then do ye call
him a mad fellow 3 Ye know the way of his communication
to be not from madness, but inspiration.” Or, “Being a
prophet, you may guess what his business is, to tell me of my
faults, and to teach me my duty; I need not inform you con-
cerning it.” Thus he thought to have put them off, but they
urged him to tell them. “It is false,” say they, “we cannot
conjecture what was his errand, and therefore tell us.” Being
thus pressed to it, he told them that the prophet had anointed
him king, and, it is probable, showed them the oil upon his
head, v. 12. He knew not but some of them, either out of
!oyalty to Joram, or envy of him, might oppose him, and go
near to crush his interest in its infancy; but he relied on the
divine appointment, and was not afraid to own it, knowing
iºn he had trusted : he that raised him would stand by
Ill Iſle
2. With what respect they compliment the new king, upon
the first notice of his advancement, v. 13. How meanly so-
ever they thought of the prophet that ancinted him, and of
his office, they expressed a great veneration for the royal dig-
nity of him that was anointed, and were very forward to pro-
ciam him with * of trumpet. In token of the-r subjec-
-
tion and allegiance to him, their affection to his person and
government, and their desire to see him high and easy in it,
they put their garments under him, that he might stand or sit
upon them on the top of the stairs, in sight of the soldiers, who,
upon the first intimation, came together to grace the solemnity.
God put it into their hearts thus readily to own him, for he
turns the hearts of people as well as kings, like the rivers of
water, into what channel he pleases. Perhaps they were dis-
quieted at Joram's government, or had a particular affection
for Jehu ; however, it seems, things were ripe for the revolu-
tion, and they all came into Jehu's interest, and conspired
against Joram, v. 14. -
3. With what caution Jehu proceeded. He had advantages
against Joram, and he knew how to improve them. He had
the army with him ; Joram had left it, and was gone, home
‘badly wounded. Jehu's good conduct appears in two things,
(1.) That he complimented the captains, and would do no-
thing without their advice and consent ; (“If it be your
minds, we will do so and so, else not ;”) thereby intimating
the deference he paid to their judgment, and the confidence
he had in their fidelity, both which tended to please and fix
them. It is the wisdom of those that would rise fast, and
stand firm, to take their friends along with them. (2.) That
he contrived to surprise Joram ; and, in order thereto, to come
upon him with speed, and to prevent his having notice of what
was now done : “Let none go forth to tell it in Jezreel, that,
as a snare, the ruin may come on him and his house.” The
suddenness of an attack sometimes turns to as good an account
as the force of it.
16 So Jehu rode in a chariot, and went to Jez-
reel; for Joram lay there. And Ahaziah king of
Judah was come down to see Joram. 17 And
there stood a watchman on the tower in Jezreel,
and he spied the company of Jehu as he came, and
said, I see a company. And Joram said, Take an
horseman, and send to meet them, and let him say,
Is it peace 2 18 So there went one on horseback
to meet him, and said, Thus saith the king, Is it
peace : And Jehu said, What hast thou to do with
peace 2 turn thee behind me. And the watchman
told, saying, The messenger came to them, but he
cometh not again. 19 Then he sent out a second
on horseback, which came to them, and said, Thus
saith the king, Is it peace : And Jehu answered,
What hast thou to do with peace 2 turn thee behind
me. 20 And the watchman told, saying, He came
even unto them, and cometh not again : and the
driving is like the driving of Jehu the son of Nim-
shi; for he driveth furiously. 21 And Joram said,
Make ready. And his chariot was made ready.
And Joram king of Israel, and Ahaziah king of
Judah, went out, each in his chariot, and they went
out against Jehu, and met him in the portion of
Naboth the Jezreelite. 22 And it came to pass,
when Joram saw Jehu, that he said, Is it peace,
Jehu ? And he answered, What peace, so long as
the whoredoms of thy mother Jezebel, and her
witchcrafts, are so many ? 23 And Joram turned
his hands, and fled, and said to Ahaziah, There is
treachery, O Ahaziah 24 And Jehu drew a bow
with his full strength, and smote Jehoram between
his arms; and the arrow went out at his heart, and
he sunk down in his chariot. 25 Then said Jehu.
to Bidkar his captain, Take up, and cast him in the
portion of the field of Naboth the Jezreelite: for
remember how that, when I and thou rode together
after Ahab his father, the Lord laid this burden
upon him ; 26 Surely I have seen yesterday the
blood of Naboth, and the blood of his sons, saith
the Lord ; and I will requite thee in this plat,
saith the LoRD. Now therefore take and cast him
into the plat of ground, according to the word of
the Lord. 27 But when Ahaziah the king of
Judah saw this, he fled by the way of the garden-
house: and Jehu followed after him, and said,
Before CHRIST, 884.
The death of Jezebei.
II. KINGS, IX.
Smite him also in the chariot. And they did so at
the going up to Gur, which is by Ibleam. And he
fled to Megiddo, and died there. 28 And his ser–
vants carried him in a chariot to Jerusalem, and
buried him in his sepulchre with his fathers in the
city of David. 29 And in the eleventh year of
Joram the son of Ahab began Ahaziah to reign over
Judah.
From Ramoth-gilead to Jezreel was more than one day's
march ; about the mid-way between them, the river Jordan
must be crossed. We may suppose Jehu to have marched
with all possible expedition, and to have taken the utmost
precaution to prevent the tidings from getting to Jezreel before
him ; and, at length, we have him within sight first, and then
within reach, of the devoted king.
I. Joram's watchman discovers him first at a distance, him
and his retinue, and gives notice to the king of the approach
of a company, whether of friends or foes he cannot tell. But
the king (impatient to know what is the matter, and perhaps
i. that the Syrians, who had wounded him, had traced
im by the blood to his own palace, and were coming to seize
him) sent first one messenger, and then another, to bring him
Antelligence, v. 17, 19. He had scarcely recovered the fright
he was put into in the battle, and his guilty conscience put
him into a continual terror. Each messenger asked the same
question, “Is it peace 2 Are you for us, or for our adversaries 2
Po you bring good tidings, or bad?” Each had the same an-
swer, What hast thou to do with peace? turn thee behind me,
v. 18, 19. as if he had said, “It is not to thee, but to him that
sent thee, that I will give answer; for thy part, if thou consult
thy own safety, turn thee behind me, and enlist thyself among
my followers.” The watchman gives notice that the messen-
gers were taken prisoners; and, at length, observes that the
leader of this troop drove like Jehu, who, it seems, was noted
for driving furiously, thereby discovering himself to be a man
of a hot eager spirit, intent upon his business, and pushing
forward with all his might. A man of such a violent temper
was fittest for the service to which Jehu was designated. The
wisdom of God is seen in the choice of proper instruments to
be employed in his work. But it is not much for any man's
reputation to be known by his fury. He that has rule over his
own spirit is better than the mighty. The Chaldee paraphrase
gives this a contrary sense : The leading is like that of Jehu,
for he leads quietly. And, it should seem, he did not comé
up very fast, for then there had not been time for all this that
passed. . And some think he chose to march slowly, that he
might give Joram time to come out to him, and so despatch
him before he entered the city.
II. Joram himself goes out to meet him, and takes Ahaziah
king of Judah along with him; neither of them equipt for war,
as not expecting an enemy, but in haste to have their curiosity
satisfied. How strangely has Providence sometimes ordered
it, that men have been in haste to meet their ruin, when their
day has come to fall !
The place where Joram met Jehu was ominous, in the
potion of Naboth the Jezreelite, v. 21. The very sight of that
ground was enough to make Joram tremble, and Jehu tri-
umph ; for Joram had the guilt of Naboth’s blood fighting
against him, and Jehu had the force of Elijah's curse fighting
for him. The circumstances of events are sometimes so or.
dered by Divine Providence, as to make the punishment an-
swer to the sin, as face answers to face in a glass. -
2. Joram's demand was still the same, “Is it peace, Jehu ?
Is all well? Dost thou come home thus, flying from the
Syrians ? or more than a conqueror over them 7” It seems he
looked for peace, and could not entertain, any other thought.
Note, It is very common for great sinners, even when they are
upon the brink of ruin, to flatter themselves with an opinion
that all is well with them, and to cry peace to themselves.
3. Jehu's reply was very startling; he answered him with a
question, What peace canst thou expect, so long as the whore-
doms of thy mother Jezebel, (who, though queen-dowager, was,
in effect, queen-regent,) and her witchcrafts, are so many ?
See how plainly Jehu deals with him. Formerly he durst
not do so, but now he had another spirit. Note, Sinners will
not always be flattered ; one time or other they will have their
own given, them, Ps., xxxvi. 2. Observe, (1.) He charges
apon him his mother’s wickedness, because he had at first
learned it, and then with his kingly power protected it. She
stands impeached for whoredom, corporal and spiritual, serv.
ing idols, and serving them with the very acts of lewdness;
for witchcraft likewise, enchantments and divinations, used in
Honour of her idols; and these multiplied, the whoredoms and
sins, and therefore he must fare as they fare.
the witchcrafts many ; for those that abandon themselves to
wicked courses know not where they will stop. One sin be-
gets another. (2.) Upon that account, he throws him off from
all pretensions to peace ; “What peace can come to that
house in which there is so much wickedness unrepented of 7"
Note, The way of sin can never be the way of peace, Isa. lvii.
21. What peace can sinners have with God, what peace with
their own consciences, what good, what comfort, can they ex-
pect in life, in death, or after death, who go on still in their
trespasses 3 No peace so long as sin is persisted in ; but as
soon as it is repented of and forsaken, there is peace. º
4. The execution was done immediately., . When Joram
heard of his mother's crimes, his heart failed him, he present-
ly concluded the long-threatened day of reckoning was now
come, and cried out, “There is treachery, O Ahaziah ; Jehu is
our enemy, and it is time for us to shift for our safety.” Both
fled, and,
(1.) Joram king of Israel was slain presently, v. 24. Jehu
despatched him with his own hands. The bow was not drawn
at a venture, as that which sent the fatal arrow through the
joints of his father's harness, but Jehu directed the arrow be-
tween his shoulders as he fled, (it was one of God’s arrows
which he has ordained against the persecutor, Ps. vii. 13.)
and it reached to his heart, so that he died upon the spot.
He was now the top-brānch of Ahab's house, and therefore
was first cut off. He died a criminal, under the sentence of
the law, which Jehu, the executioner, pursues in the disposal
of the dead body. Naboth's vineyard was hard by, which put
him in mind of that circumstance of the doom Efijah passed
upon Ahab, I will requite thee in this plat, said the Lord, (v.
25, 26.) for the blood of Naboth himself, and for the blood of
his sons, who were either put to death with him as partners in
his crime, or secretly murdered after, lest they should bring
an appeal, or find some way to avenge their father's death ; or
had broken their hearts for the loss of him ; or (his whole
estate being confiscated, as well as his vineyard) had lost their
livelihoods, which was, in effect, to lose their lives: for this,
the house of Ahab, must be reckoned with ; and that very
piece of ground which he, with so much pride and pleasure,
had made himself master of, at the expense of the guilt of in-
nocent blood, now became the theatre on, which his son’s
dead body lay exposed a spectacle to the world. Thus, the
§: known by the judgment which he executeth. Higgaion,
€l all. -
(2.) Ahaziah king of Judah was pursued, and slain in a
little time, and not far off, v. 27, 28. . [1..] Though he was
now in Joram's company, he had not been slain, but that he
was joined with the house of Ahab both in affinity and in ini-
quity: he was one of them ; so he had made himself by his
Yet, [2.J. Per-
haps he had not at this time fallen with them, if he had not
been found in company with them. It is a dangerous thing
to associate with evil-doers; we may be entangled both in
guilt and misery by it.
30 And when Jehu was come to Jezreel, Jezebel
heard of it ; and she painted her face, and tired
her head, and looked out at a window. 31 And as
Jehu entered in at the gate, she said, Had Zimri
peace, who slew his master 2 32 And he lifted up
his face to the window, and said, Who is on my
side 2 who 2 And there looked out to him two or
three eunuchs. 33 And he said, Throw her down.
So they threw her down: and some of her blood
was sprinkled on the wall, and on the horses: and
he trode her under foot. 34 And when he was
come in, he did eat and drink, and said, Go, see
now this cursed woman, and bury her : for she is a
king's daughter. 35 And they went to bury her ;
but they found no more of her than the Scull, and
the feet, and the palms of her hands. , 36 Where-
fore they came again, and told him. And he said,
This is the word of the LoRD, which he spake by
his servant Elijah the Tishbite, saying, In the por-
tion of Jezreel shall dogs eat the flesh of Jezebel :
37 And the carcase of Jezebel shall be as dung
upon the face of the field in the portion of Jezreel ;
so that they shall not say, This is Jezebel.
The greatest delinquent in the house of Ahab, was Jezebel :
it was she that introduced Baal ; slew the Lord's prophets;
contrived the murder of Naboth ; stirred } her husband first,
- 95
BEFoEE CHRIST, 884.
The death of Jezebel.
II. KINGS, X.
and then her sons, to do wickedly ; a cursed woman she is here
called, v. 34. a curse to the country, and whom all that wish-
ed well to their country had a curse for : three reigns her reign
had lasted, but now, at length, her day is come to fall. We
read of a false prophetess in the church of Thyatira, that is
compared to Jezebel, and called by her name, Rev. ii. 20. her
wickedness the same, seducing God’s servants to idolatry; a
long space given her to repent, v. 21. as to Jezebel ; and a fear-
ful ruin brought upon her, at last, v. 22, 23. as here upon
Jezebel. So that Jezebel’s destruction may be looked upon as
typical of the destruction of idolaters and persecutors, especi-
ally that great whore, that mother of harlots, that hath made
herself drunk with the blood of saints, and the nations drunk
with the wine of her fornications, when God shall put it into
the heart of the kings of the earth to hate her, Rev. xvii. 5, 6,
16. Now here we have, -
I. Jezebel daring the judgment. She heard that Jehu had
slain her son, and slain him for her whoredoms and witch-
crafts, and thrown his dead body' into the portion of Naboth,
according to the word of the Lord, and that he was now com-
ing to Jezreel, where she could not but expect herself to fall
next a sacrifice to his revenging sword: now see how she
meets her fate ; she posted herself in a window at the entering
of the gate, to affront Jehu, and set him at defiance.
1. Instead of hiding herself, as one afraid of divine ven-
geance, she exposed herself to it, and scorned to flee ; mocked
at fear, and was not affrighted. See how a heart, hardened
against God, will brave it out to the last, run upon him, even
wpon his neck, Job xv. 26. But never did any thus harden
their hearts against him, and prosper. :
2. Instead of humbling herself, and putting herself into
close mourning for her son, she painted her face, and tired her
head, that she might appear like herself, that is, (as she
thought,) great and majestic, hoping thereby to daunt Jehu,
to put him out of countenance, and to stop his career. The
Lord God called to baldness and girding with sackcloth, but be-
hold painting and dressing, walking contrary to God, Isa.
xxii. 12, 13. There is not a surer presage of ruin than an un-
humbled heart under humbling providences. Let painted
faces look in Jezebel’s glass, and see how they like themselves.
3. Instead of trembling before Jehu, the instrument of God’s
yengeance, she thinks to make him tremble with that threaten-
ing question, Had Zimri peace, who slew his master 2 Observe,
(1.) She took no notice of the hand of God gone out against
her family, but flew in the face of him that was only the sword
in his hand. We are very apt, when we are in trouble, to
break out into a passion against the instruments of our trouble,
when we ought to be submissive to God, and angry at our-
selves only. (2.) She pleased herself with the thought, that
what Jehu was now doing would certainly end in his own ruin,
and that he would not have peace in it. He had cut her off
from all pretensions to peace, v. 22. and now she thinks to
cut him off likewise. Note, It is no new thing for those that
are doing God’s work to be looked upon as out of the way of
peace. Active reformers, faithful reprovers, are threatened
with trouble ; but let them be in nothing terrified, Phil. i. 28.
(3. She quoted a precedent, to deter him from the prosecu-
tion of this enterprise, “Had Zimri peace? No, he had not;
he came to the throne by blood and treachery, and within
Seven days was constrained to burn the palace over his head,
and himself in it : and canst thou expect to fare any better ?”
Had the case been parallel, it had been proper enough to give
nim this memorandum ; for the judgments of God, upon those
that have gone before us in any sinful way, should be warn-
ings to us to take heed of treading in their steps. But the in-
stance of Zimri was misapplied to Jehu : Zimri had no warrant
for what he did, but was incited to it merely by his own ambi-
tion and cruelty; whereas Jehu was anointed by one of the
sons of the prophets, and did this by order from heaven, which
would bear him out. In comparing persons and things, we
must carefully distinguish between the precious and the vile,
and take heed, lest, from the fate of sinful men, we read the
doom of useful men.
II. Jehu demanded aid against her. He looked up to the
window, not daunted at the menaces of her impudent but
impotent rage, and cried, Who is on my side 2 who 7 v. 32.
He was called out to do God’s work, in reforming the land,
and punishing those that had debauched it; and here he calls
out for assistance in the doing of it; looked if there were any
to help, any to uphold, Isa. lxiii. 5. He lifts up a standard,
and makes proclamation, as Moses, Exod. xxxii. 26. Who is on
the Lord’s side 2 And the psalmist, Ps. xciv. 16. Who will
'rise up for me against the evil-doers ? Note, when reforma-
tion-work is set on foot, it is time to ask, “Who sides
with it º’”
-- - 956
some steep place.
III. Her own attendants delivering her up to his just re-
venge. Two or three chamberlains looked out to Jehu with
such a countenance as encouraged him to believe they were on
his side, and to them he called, not to seize or secure her till
further orders, but immediately to throw her down, which was
one way of stoning malefactors, casting them headlong from
Thus was vengeance taken on her for the
stoning of Naboth : they threw her down, v. 33. . If God’s
command would justify Jehu, his command would justify
them. Perhaps they had a secret dislike of Jezebel’s wick-
edness, and hated her, though they served her; or, it may be,
she was barbarous and injurious to those about her, and they
were pleased with this opportunity of being avenged on her;
or, observing Jehu's success, they hoped thus to ingratiate
themselves with him, and keep their places in his court.
However it was, thus she was most shamefully put to death,
dashed against the wall, and the pavement, and then trodden
on by the horses, which were all besmeared with her blood
and brains. See the end of pride and cruelty, and say, The
Lord is righteous. -
IV. The very dogs completing her shame and ruin, accord-
ing to the prophecy. When Jehu had taken some refreshment
in the palace, he bethought himself of showing so much re-
spect to Jezebel’s sex and quality, as to bury her. . As bad as
she was, she was a daughter, a king's daughter, a king's wife,
a king's mother; Go, and bury her, v. 34. But, though he had
forgotten what the prophet said, (v. 10. dogs shall eqt Jezebel, )
God had not forgotten it. While he was eating and drinking,
the dogs had devoured her dead body, the dogs that went
about the city, Ps. lix. 6. and fed upon the carrion, so that
there was nothing left but her bare skull, (the painted face
was gone,) and her feet and hands. The hungry dogs had no
respect to the dignity of her extraction: a king's daughter was
no more to them than a common person. When we pamper
our bodies, and use them deliciously, let us think how vile
they are, and that shortly, they will be either a feast for worms
under ground, or beasts above ground. When notice was
brought of this to Jehu, he remembered the threatening, M.
Kings xxi. 23. The dogs shall eat Jezebel by the wall of Jezreel-
Nothing should remain of her but the monuments of her in
famy. She had been used to appear on public days in great
state, and the cry was, “This is Jezebel. What a majestic
port and figure . How great she looks.'” But now it shall be
said no more. We have often seen the wicked buried, Eccl.
viii. 10. yet sometimes, as here, they have no burial, Eccl. vi.
3. Jezebel's name no where remained, but as stigmatized in
sacred writ: they could not so much as say, “This is Jeze-
bel’s dust ; This is Jezebel’s grave ;” or, “This is Jeze-
bel’s seed.” Thus the name of the wicked shall rot, rot above
ground. -
CHAP. X.
We have, in this chapter, I. A further account of Jehu's execution ºf his
commission. He cut off, 1. All Ahab's sons, v.1—10, 2. All Ahab's
kindred, v. 11–14, 17. 3. Ahab's idolatry: his zeal against that, he
took Jonadab to be witness to, v. 15, 16. summoned all the worshippers of
Baal to attend, v. 18–23. and slew them all, v. 24, 25. and then abolished
that idolatry, v. 26–28. II. A short account of the administration of
his government. I. The old idolatry of Israel was retained, the worship
of the calves, v. 29–31. 2. This brought God's judgments upon them by
Hazael, with which his reign concludes, v. 32–36.
1. ND Ahab had seventy sons in Samaria. ...And
- Jehu wrote letters, and sent to Samaria unto
the rulers of Jezreel, to the elders, and to them that
brought up Ahab's children, saying, 2 Now as
soon as this letter cometh to you, seeing your mas-
ter’s sons are with you, and there are with you cha-
riots and horses, a fenced city also, and armour. 3
Look even out the best and meetest of your master’s
sons, and set him on his father’s throne, and fight for
your master’s house. 4 But they were exceedingly
afraid, and said, Behold, two kings stood not before
him : how then shall we stand 2 5 And he that was
over the house, and he that was over the city, the
elders also, and the bringers-up of the children, sent
to Jehu, saying, We are thy servants, and will do
all that thou shalt bid us ; we will not make any
king : do thou that which is good in thine eyes. 6
Then he wrote a letter the second time to them, say-
ing, If ye be mine, and if ye will hearken unto my
voice, take ye the heads of the men your master's
sons, and come to me to Jezreel by to-morrow this
BEFoRE CHRIST, 884.
All the house of Ahab slain.
II. KINGS, X.
time. (Now the king’s sons, being seventy persons,
were with the great men of the city, which brought
them up.) 7 And it came to pass, when the letter
came to them, that they took the king’s sons, and
slew seventy persons, and put their heads in baskets,
and sent him them to Jezreel. 8 And there came a
messenger, and told him, saying, They have brought
the heads of the king’s sons. And he said, Lay ye
them in two heaps at the entering in of the gate un-
til the morning. 9 And it came to pass in the morn-
ing, that he went out, and stood, and said to all the
people, Ye be righteous : behold, I conspired against
my master, and slew him : but who slew all these ?
10 Know now that there shall fall unto the earth
nothing of the word of the Lord, which the LoRD
spake concerning the house of Ahab : for the LoRD
hath done that which he spake by his servant Elijah.
11 So Jehu slew all that remained of the house of
Ahab in Jezreel, and all his great men, and his kins-
folks, and his priests, until he left him none remain-
ing. 12 And he arose and departed, and came to
Samaria, And as he was at the shearing-house in the
way, 13 Jehu met with the brethren of Ahaziah
king of Judah, and said, Who are ye? And they
answered, We are the brethren of Ahaziah ; and we
go down to salute the children of the king, and the
children of the queen. 14 And he said, Take them
alive. And they took them alive, and slew them at
the pit of the shearing-house, even two and forty men;
neither left he any of them.
We left Jehu in quiet possession of Jezreel, triumphing over
Joram and Jezebel ; and must now attend his further motions.
He knew the whole house of Ahab must be cut off, and there-
fore proceeds in this bloody work, and does not do it deceit-
fully, or by halves, Jer. xlviii. 10.
I. He got the heads of all the sons of Ahab cut off by their
own guardians at Samaria. Seventy sons (or grandsons)
Ahab had ; Gideon's number, Judg. viii. 30. In such a num-
ber, that bare his name, his family was likely to be per-
petuated, and yet it is extirpated all at once. Such a quiver
full of arrows could not protect his house from divine ven-
geance. Numerous families, if vicious, must not expect to be
long prosperous. These sons of Ahab were now at Samaria,
a strong city, perhaps brought thither upon occasion of the
war with Syria, as a place of safety, or upon notice of Jehu's
insurrection ; with them were the rulers of Jezreel, that is,
the great officers of the court, who went to Samaria to securé
themselves, or to consult what was to be done. Those of them
that were yet under tuition had their tutors with them, who
were intrusted with their education in learning, agreeable to
their birth and quality, but, it is to be feared, brought them
up in the idolatries of their father's house, and made them all
worshippers of Baal. Jehu did not think fit to bring his
forces to Samaria to destroy them, but, that the hand of God
might appear the more remarkably in it, made their guard-
ians their murderers.
1. He sent a challenge to their friends to stand by them, v.
2, 3. “You that are hearty well-wishers to the house of
Ahab, and entire in its interests, now is your time to appear
for it : Samaria is a strong city, you are in possession of it,
you have forces at command, you may choose out the likeliest
person of all the royal family to head you, you know you are
not tied to the eldest, unless he be the best and meetest of your
*master's sons: if you have any spirit in you, show it, #3 Set
one of them on his father's throne, and stand by him with your
lives and fortunes.” Not that he desired they should do this,
or expected they would, but thus he upbraided them with
their cowardice, and utter inability to contest with the divine
counsels. “ Do, if you dare, and see what will come of it.”
Those that have forsaken their religion, have often, with it,
lost both their sense and their courage, and deserve to be up.
braided with it.
2. Hereby he gained from them a submission. They pru-
dently reasoned with themselves, Behold, two kings stood not
before him, but fell as sacrifices to his rage; how then shall we
stand? v. 4. Therefore they sent him a surrender of them-
selves, “We are thy servants, thy subjects, and will do all that
*how shalt bid ws, right or wrong, and will set up nobody in
competition with thee.” They saw it was to no purpose to
contend with him, and therefore it was their interest to sub-
mit to him. With much more reason may we thus argue our-
selves into a subjection to the great God. Many kings and
great men have fallen before his wrath, for their wickedness;
and how then shall we stand 3 Do we provoke the Lord to jea-
lowsy Are we stronger than he No, we must either bend
or break.
3. This is improved so far as to make them the executioners
of those whom they had the tuition of, v. 6. If ye be mine,
bring me the heads of your master's sons by to-mºrrow at this
time. Though he knew it must be done, and was loth to do it
himself, one would think he could not expect they should do
it. Could they betray such a trust 3 Could they be cruel to
their master’s sons? It seems, so low did they stoop in their
adorations of the rising sun, that they did it ; they cut off the
heads of those seventy princes, and sent them in baskets a
present to Jehu, v. 7. Learn hence not to trust in a friend, nor
to put confidence in a guide, not governed by conscience.
One can scarcely expect that he who has been false to his
God should ever be faithful to his prince. But observe God’s
righteousness in their unrighteousness. These elders of Jez-
reel had been wickedly obsequious to Jezebel’s order for the
murder of Naboth, 1 Kings xxi. 11. She gloried, it is likely,
in the power she had over them ; and now the same base spirit
makes them as pliable to Jehu, and as ready to obey his orders
for the murder of Ahab's sons. Let none aim at an arbitrary
power, lest they be found rolling a stone, which some time or
other will return upon them. Princes that make their people
slaves, take the readiest way to make them rebels; and, b
. men's consciences, as Jezebel did, they lose their hold
of them.
When the separated heads were presented to him, he slily
upbraided them . that were the executioners, yet owned the
hand of God in it. (1.) He seems to blame those that had
been the executioners of this vengeance. The heads were
laid in two heaps, at the gate, the proper place of judgment.
There he acquitted the people before God and the world, (v.
9. Ye be righteous,) and, by what the rulers of Samaria had
now done, comparatively acquitted himself: “I slew but
one, they have slain all these : I did it by conspiracy and with
design; they have done this merely in compliance, and with
an implicit obedience. Let not the people of Samaria, nor
any of the friends of the house of Ahab, ever reproach me
with what I have done, when their own elders, and the very
guardians of the orphans, have done this.” It is common for
those who have done something too bad, to endeavour the
mitigation of their own reproach, by drawing others in to do
something worse. But, (2.) He resolves all into the righteous
judgment of God, v. 10. The Lord hath dome that which he
spake by Elijah. God is not the Author of any man's sin, but,
even by that which men do from bad principles, God serves
his own purposes, and glorifies his own name ; and is righte-
ous in that wherein men are unrighteous. When the Assyrian
is made the rod of God’s anger, and the instrument of
; justice, he meaneth not so, neither doth his heart think so,
sa. x. 7. -
II. He proceeded to destroy all that remained of the house
of Ahab, not only those that descended from him, but those
that were in any relation to him, all the officers of his house-
hold, ministers of state, and those in command under him,
called here his great men, v. 11. all his kinsfolks and acquaint-
ance, who had been partners with him in his wickedness, and
his priests or domestic chaplains, whom he employed in his
idolatrous services, and who strengthened his hand, that he
should not turn from his evil way. Having done this in Jez-
reel, he did the same in Samaria, v. 17. slew all that remained
to Ahab in Samaria. This was bloody work, and is not now,
in any case, to be drawn into a precedent. Let the guilty
suffer, but not the guiltless for their sakes. Perhaps such
terrible destructions as these were intended as types of the
final destruction of all the ungodly. God has a sword, bathed
in heaven, which will come down upon the people of his
curse, and be filled with blood, Isa. xxxiv. 5, 6. Then his eye
will not spare, meither will he pity. º
III. Providence bringing the brethren of Ahaziah in his
way, as he was going on with this execution, he slew them
likewise, v. 12—I4. The brethren of Ahaziah were slain by
the Arabians, 2 Chron. xxii. 1. but these were the sons of his
brethren, as it is there explained, v. 8. and they are said to
be princes of Judah, and to minister to Ahaziah. Several
things concurred to make them obnoxious to the vengeance
Jehu was now executing. 1. They were branches of Ahab's
house, being descended from Athaliah, and therefore fell with-
in his commission. 2. They were tainte,:* the wickedness
BEFor E CHRIST, 884.
Baal destroyed out of Israel.
II. KINGS, X.
r—
of the house of Ahab. 3. They were now going to make their
court to the princes of the house of Ahab, to salute the children
of the king and the queen, Joram and Jezebel, which showed
they were linked to them in affection as well as in affinity.
These princes, forty-two in number, being appointed as sheep
£or the sacrifice, were slain with solemnity, at the pit of the
shearing-house. The Lord is known by these judgments which
he eaſecuteth.
15 And when he was departed thence, he lighted
<n Jehonadab the son of Rechab, coming to meet
him : and he saluted him, and said to him, Is thine
heart right, as my heart is with thy heart 2 And
Jehonadab answered, It is. If it be, give me thine
hand. And he gave him his hand; and he took
him up to him into the chariot. 16 And he said,
Come with me, and see my zeal for the Lord. So
they made him ride in his chariot. 17 And when
he came to Samaria, he slew all that remained unto
Ahab in Samaria, till he had destroyed him, accord-
ing to the saying of the LORD, which he spake to
Elijah. 18 And Jehu gathered all the people toge-
ther, and said unto them, Ahab served Baal a little,
but Jehu shall serve him much. 19 Now therefore
call unto me all the prophets of Baal, all his ser-
rants, and all his priests; let none be wanting: for
I have a great sacrifice to do to Baal : whosoever
shall be wanting, he shall not live. But Jehu did
it in subtilty, to the intent that he might destroy the
worshippers of Baal. 20 And Jehu said, Proclaim
a solemn assembly for Baal. And they proclaimed
it. 21 And Jehu sent through all Israel; and all
the worshippers of Baal came, so that there was not
a man left that came not : and they came into the
house of Baal ; and the house of Baal was full from
one end to another. 22 And he said unto him that
was over the vestry, Bring forth vestments for all
the worshippers of Baal. And he brought them
forth vestments. 23 And Jehu went, and Jehonadab
the son of Rechab, into the house of Baal, and said
unto the worshippers of Baal, Search, and look that
there be here with you none of the servants of the
LORD, but the worshippers of Baal only. 24 And
when they went in to offer sacrifice and burnt-offer-
ings, Jehu appointed fourscore men without, and
said, If any of the men whom I have brought into
your hands escape, he that letteth him go, his life
shall be for the life of him. 25 And it came to pass,
as soon as he had made an end of offering the burnt-
offering, that Jehu said to the guard and to the cap-
tains, Go in, and slay them ; let none come forth.
And they smote them with the edge of the sword ;
and the guard and the captains cast them out, and
went to the city of the house of Baal. 26 And they
brought forth the images out of the house of Baal,
and burned them, 27 And they brake down the
image of “Baal, and brake down the house of Baal,
and made it a draught-house unto this day. 28
Thus Jehu destroyed Baal out of Israel.
Jehu, pushing on his work, is here,
I. Courting the friendship of a good man, Jehonadab the son
of Rechab, v. 15, 16. This Jehonadab, though mortified to the
world, and meddling little with the business of it, (as appears
by his charge to his posterity, which they religiously observed
300 years after, not to drink wine, nor dwell in cities, Jer.
xxxv. 6, &c.) yet, upon this occasion, went to meet Jehu,
that he might encourage him in the work to which God had
called him. The countenance of good men is a thing which
great men, 1ſ they be wise, will value, and value themselves
by: David prayed, Let those that fear thee turn to me, Ps.
cxix. 79. This Jehonadab, though no prophet, priest, or Le-
vite, no prince, or ruler, was, we may suppose, very eminent
for prudence and piety, and generally respected for that life of
self-denial and devotion which he lived : Jehu, though a soldier,
knew him, and honoured him. -
* He did not indeed think of
sending for him, '; when he met him, (though it is likely he
drove now as furiously as ever,) he stopt to speak to him; and
we are here told what passed between them. -
1. Jehu saluted him ; he blessed him, so the word is ; paid
him the respect, and showed him the good will, that were
owing to so great an example of serious godliness.
2. Jehonadab assured him that he was sincere in his interest,
and a hearty wellwisher to his cause. Jehu professed that his
heart was right with him ; that he had a true affection for his
person, and a veneration for the crown of his Nazariteship,
and desired to know whether he had the same affection for him,
and satisfaction in that crown of royal dignity which God had
put upon his head, Is thine heart right 2 A question we should
often put to ourselves : “I make a plausible profession, have
gained a reputation among men, but, is my heart right 2 Am I
sincere and inward with God 2" Jehonadab gave him his
word, It is, and gave him his hand as a pledge of his heart,
yielded to him, (so giving the hand is reckoned, 2 Chron. xxx.
8.) concurred and covenanted with him, and owned him in the
work both of revenge and of reformation he was now about.
3. Jehu took him up into his chariot, and took him along
with him to Samaria. He put some honour upon him, by taking
him into the chariot with him ; (Jehonadab was not often in a
chariot, especially with a king ;) but he received more honour
from him, and from the countenance he gave to his present
work. All sober people would think the better of Jehu, when
they saw Jehonadab in the chariot with him. This was not
the only time that the piety of some has been made to serve
the policy of others; and that designing men have strength-
ened themselves by drawing good men into their interests.
Jehonadab was a stranger to the arts of fleshly wisdom, and
has his conversation in simplicity, and godly sincerity ; and
therefore, if Jehu be a servant of God, and an enemy to Baal,
he will be his faithful friend. “Come then,” (says Jehu,)
“ come with me, and see my zeal for the Lord ; and then thou
wilt see reason to espouse my cause.” This is commonly taken
as not well said by Jehu, and as giving cause to suspect that
his heart was not right with God in what he did, and that the
zeal he pretended for the Lord, was really zeal for himself and
his own advancement. For, (1.) He boasted of it, and spake
as if God and man were mightily indebted to him for it. (2.)
He desired it might be seen, and taken notice of, like the Pha-
risees, who did all to be seen of men. An upright heart
approves itself to God, and covets no more than his acceptance.
If we aim at the applause of men, and make their praise our
highest end, we are upon a false bottom. Whether Jehu
looked any further, we cannot judge; however, Jehonadab
went with him, and, it is likely, animated and assisted him in
the further execution of his commission, v. 17. destroying all
Ahab's friends in Samaria. A man may hate cruelty, and yet
love justice ; may be far from thirsting after blood, and yet
may wash his feet in the blood of the wicked, Ps. lviii. 10.
II. Contriving the destruction of all the worshippers of Baal.
The service of Baal was the crying sin of the house of Ahab :
that root of this idolatry was plucked up, but multitudes yet
remained, that were infected with it, and would be in danger
of infecting others. The law of God was express, that they
were to be put to death ; but they were so numerous, and so .
dispersed throughout all parts of the kingdom, and perhaps
so alarmed with Jehu's beginnings, that it would be a hard
matter to find them all out, and an endless task to prosecute
and execute them one by one : Jehu's project therefore is to
cut them all off together. -
1. By a wile, by a fraud, he brings them together to the
temple of Baal. He pretended he would worship Baal more
than ever Ahab had done, v. 18. Perhaps he spoke this ironi-
cally, or to try the body of the people, whether they would
oppose such a resolution as this, and would resent his threat-
ening to increase his predecessor's idolatries, as they did Reho-
boam’s threatening to increase his predecessor's exactions, and
say, “If it be so, we have no partin Jehu, nor inheritance in the
son of Nimshi.” But it rather seems to have been spoken pur-
posely to deceive the worshippers of Baal, and then it cannot
be justified. The truth of God needs not any man’s lie. He issued
out a proclamation, requiring the attendance of all the wor-
shippers of Baal, to join with him in a sacrifice to Baal, v. 19,
20. hot only the prophets and priests, but all, throughout the
kingdom, who worshipped Baal, who were not near so many
as they had been in Elijah's time. Jehu's friends, we may
suppose, were aware of what he designed, and were not of
fended at it; but the bigotted besotted Baalites began to think
themselves very happy, and that now they should see golden
days again. Joram had put away the image of Baal, ch. iii. 2.
if Jehu will restore it, they have what they would have, and
come up to Samaria with joy from all parts to celebrate the
solemnity; and were pleased to see the house of Baal crowded,
BEFoEE CHRIST, 884.
Fnd of Jehu's reign.
II. KINGS, X.
* , 21. to see his priests in their vestments, v. 22. and them-
selves perhaps with some badges or other to notify their
relation to Baal, for there were vestments for all his wor-
shippers.
2. He takes care that none of the servants of the Lord should
be among them, v. 23. This they took as a provision to pre-
serve the worship of Baal from being profaned by strangers:
but it was a wonder that they did not, by this, see themselves
brought into a snare, and discern a design upon them. They
that suffer themselves to be deceived by Baal, (as all idolaters
were by their idols,) no marvel if they are deceived by Jehu to
their destruction.
3. He gives order for the cutting of them all off, and Jeho-
nadab joined with him therein, v. 23. When a strict search
was made, lest some of the servants of God should, either for
company or curiosity, be got among them, lest some wheat
should be-mixed with those tares; and when eighty men were
set to stand guard at all the avenues to Baal's temple, that
none might escape, v. 24. then the guards were sent in, to put
them all to the sword, and to mingle their blood with their sacri-
fices, in a way of just revenge, as they themselves had some-
times done, when, in their blind devotion, they cut themselves
with knives and lancets till the blood gushed out, 1 Kings xviii.
28. This was accordingly done, and the doing of it, though
seemingly barbarous, was, considering the nature of their
crime, really righteous; The Lord, whose name is Jealous, is a
'iealous God.
4. The idolaters being thus destroyed, the idolatry itself is
utterly abolished. The buildings about the house of Baal,
(which were so many, and so stately, that they are here called
a city,) where Baal’s priests and their families lived, were
destroyed: all the little images, statues, pictures, or shrines,
which beautified Baal's temple, with the great image of Baal
himself, were brought out and burnt, v.26, 27. and the temple
of Baal broken down, and made a dunghill, the common sink,
or shore, of the city, that the remembrance of it might be
blotted out, or made infamous. Thus was the worship of
Baal quite destroyed, at least, for the present, out of Israel,
though it had once prevailed so far, that there were but 7000
of all the thousands of Israel, that had not bowed the knee to
Baal, and those concealed. Thus will God destroy all the
i. : the heathen, and, sooner or later, triumph over
them all.
29 Howbeit, from the sins of Jeroboam the son
of Nebat, who made Israel to sin, Jehu departed not
from after them, 'to wit, the golden calves that were
in Beth-el, and that were in Dan. 30 And the
LORD said unto Jehu, Because thou hast done
Well in executing that which is right in mine eyes,
and hast done unto the house of Ahab according to
all that was in mine heart, thy children of the
fourth generation shall sit on the throne of
Israel. 31. But Jehu took no heed to walk in the
law of the LoRD God of Israel with all his heart:
for he departed not from the sins of Jeroboam,
which made Israel to sin. 32 In those days the
LORD began to cut Israel short: and Hazael smote
them in all the coasts of Israel; 33 From Jordan
eastward, all the land of Gilead, the Gadites, and
the Reubenites, and the Manassites, from Aroer,
(which is by the river Arnon,) even Gilead and
Bashan. 34. Now the rest of the acts of Jehu, and
all that he did, and all his might, are they not writ-
ten in the book of the Chronicles of the kings of
Israel ? 35 And Jehu slept with his fathers; and
they buried him in Samaria. And Jehoahaz his son
reigned in his stead. 36 And the time that Jehu
reigned over Israel in Samaria was twenty and eight
years.
. Here is all the account of the reign of Jehu, though it con-
tinued twenty-eight years. The progress of it answered not to
the glory of its beginning. We have here,
I. God’s approbation of what Jehu had done. Many, it is
probable, censured him as treacherous and barbarous, called
him a rebel, a usurper, a murderer, and prognosticated ill con-
Cerning him, that a family thus raised would soon be ruined ;
but God said, Well done, (v. 30.) and then it signified littlé
who said otherwise. 1. God pronounced that to be right
which he had done. It is justly questionable, whether he did
it from a good principle, and whether he did not take some
false steps in the doing of it; and yet, (says God,) Thow hast
dome well in eaecuting that which is right in mine eyes. The
extirpating of idolaters and idolatry was a thing right in God’s
eyes, for it is an iniquity he visits as surely and severely as
any other: it was according to all that was in his heart, all he
designed ; Jehu went through with his work. God pro-
mised him a reward, That his children of the fourth genera-
tion from him should sit upon the throne of Israel. This was
more than what took place in any of the dignities or royal
families of that kingdom ; of the house of Ahab there were in-
deed four kings, Omri, Ahab, Ahaziah, and Joram, but the
two last were brothers, so that it reached but to the third
generation, and that whole family continued but about forty-
five years in all, whereas Jehu's continued in four, beside hini-
self, and, in all, about 120 years. Note, No services done for
God shall go unrewarded.
II. Jehu's carelessness in what he was further to do. By
this it appeared that his heart was not right with God, that he
was partial in his reformation. 1. He did not put away all
the evil. He departed from the sins of Ahab, but not from
the sins of Jeroboam ; discarded Baal, but adhered to the
calves. The worship of Baal was indeed the greater evil, and
more heinous in the sight of God, but the worship of the
calves was a great evil: true conversion is not only from gross
sin, but from all sin ; not only from false gods, but from false
worships. The worship of Baal weakened and diminished
Israel, and made them beholden to the Sidonians, and there-
fore he could easily part with that : but the worship of the
calves was political idolatry, was begun, and kept up, for
reasons of state, to prevent the return of the ten tribes to the
house of David, and therefore Jehu clave to that. True con-
version is not only from wasteful sins, but from gainful sins ;
not only from those sins that are destructive to the secular
interest, but from those that support and befriend it ; in for-
saking which is the great trial, whether we can deny ourselves,
and trust God. 2. He put away evil, but he did not mind
that which was good, v. 31. He took no heed to walk in the law
of the Lord God of Israel. He abolished the worship of Baal,
but did not keep up the worship of God, nor walk in his law.
He had showed great care and zeal for the rooting out of a
false religion, but, in the true religion, (1.) He showed no
care, took no heed, lived at large, was not at all solicitous to
please God, and do his duty ; took no heed to the scriptures,
to the prophets, to his own conscience, but walked at all ad-
ventures. Those that are heedless, it is to be feared, are
graceless; for where there is a good principle in the heart, it
will make men cautious and circumspect, desirous to please
God, and jealous of doing any thing to offend him. (2.) He
showed no zeal; what he did in religion, he did not do it with
his heart, with all his heart, but did it as if he did it not, with-
out any liveliness or concern. It seems, he was a man that
had little religion himself, and yet God made use of him as an
instrument of reformation in Israel. It is a pity but that
*: that do good to others, should always be good them-
Sel VeS. •
III. The judgment that came upon Israel in his reign. We
have reason to fear, that, when Jehu took no heed himself to
walk in God’s law, the people were generally as careless as he,
both in their devotions, and in their conversations. There was
a general decay of piety, and increase of profaneness; and
therefore it is not strange that the next news we hear, is, In
those days the Lord began to cut Israel short, v. 32. Their
neighbours encroached upon them on every side ; they were
short in their duty to God, and therefore God cut them short
in their extent, wealth, and power. Hazael king of Syria was,
above any other, vexatious and mischievous to them, smote
them in all the coasts of Israel, particularly the countries on
the other side Jordan, which lay next him, and most exposed;
on these he made continual inroads, and laid them waste,
Now the Reubenites and the Gadites smarted for the choice.
which their ancestors made of an inheritance on that side Jor-
dan, which Moses reproved them for, Numb. xxxii. Now
Hazael did what Elisha foresaw he would do, and foretold.
Yet, for doing it, God had a quarrel with him, and with his
kingdom, as we may find, Amos i. 3, 4. Because they of
Damascus have thrashed Gilead with thrashing instruments of
iron, therefore (says God) I will send a fire vnto the house of
Hazael, which shall devour the palaces of Ben-hadad. -
Lastly, The conclusion of Jehu's reign, v. 34–36. Notice
is taken, in general, of his might ; but, because he took no
heed to serve God, the memorials of his mighty enterprises
and achievements are justly buried in ºn.
* *N
BEFORE CHRIST, 884.
II. KINGS, XI.
Athaliah usurps the throme.
CHAP. XI.
The revolution in the kingdom of Israel was soon perfect in Jehu's settle-
ment ; we must now inquire into the affairs of the kingdom of Judah,
which lost its head, (such as it was,) at the same time, and by the same
/land, as Israel did ; but things continued longer there in distraction
than in Israel, yet, after some years, they were brought into a good pos-
ture, as we find in this chapter. Z. 4thaliah usurps the government,
and destroys all the seed-royal, v. l. II. Joash, a child of a year old, is
jà preserved, v.2,3. III. At six years' end, he is produced,
and, by the agency of Jehoiada, made king, v.4–12. IP. 4thaliah is
slain, p. 13-i6. V. Both the civil and religious interests of the king-
dom are well settled in the hands of Joash, v. 17–21. And thus, after
some interruption, things returned with advantage into the old channel.
1 A NID when Athaliah, the mother of Ahaziah,
saw that her son was dead, she arose, and
destroyed all the seed royal. 2 But Jehosheba the
daughter of king Joram, sister of Ahaziah, took
Joash the son of Ahaziah, and stole him from among
the king’s sons which were slain; and they hid him,
even him and his nurse, in the bed-chamber from
Athaliah, so that he was not slain. 3 And he was
with her hid in the house of the LORD six years.
And Athaliah did reign over the land.
God had assured David of the continuance of his family,
which is called, his ordaining a lamp for his anointed : and this
cannot but appear a great thing, now that we have read of the
utter extirpation of so many royal families, one after another.
Now here we have David’s promised lamp almost extinguish-
ed, and yet wonderfully preserved. -
I. It was almost extinguished by the barbarous malice of
Athaliah, the queen-mother, who, when she heard that her
son Ahaziah was slain by Jehu, arose, and destroyed all the
seed-royal, v. 1. all that she knew to be akin to the crown.
Her husband Jehoram had slain all his brethren the sons of
Jehoshaphat, 2 Chron. xxi. 4. The Arabians had slain all
Jehoram’s sons, but Ahaziah, 2 Chron. xxii. 1. Jehu had
slain all their sons, 2 Chron. xxii. 8. and Ahaziah himself.
Surely never was royal blood so profusely shed : happy the
men of inferior birth, who live below envy and emulation |
But, as if all this were but a small matter, Athaliah destroys
all that were left of the seed-royal : it was strange that one of
the tender sex could be so barbarous, that one who had been
herself a king's daughter, a king’s wife, and a king's mother,
could be so barbarous to a royal family, and a family into
which she was herself ingrafted ; but she did it, 1. From a
spirit of ambition ; she thirsted after rule, and thought she
could not getto it any other way ; that none might reign with
her, she slew even the infants and sucklings that might have
reigned after her; for fear of a competitor, not any must be
reserved for a successor; and, 2. From a spirit of revenge and
rage against God; the house of Ahab being utterly destroyed,
and her son Ahaziah among the rest, because he was akin to
it, she resolved, as it were, by way of reprisal, to destroy the
house of David, and cut off his line, in defiance of God’s pro-
mise to perpetuate it ; a foolish attempt, and fruitless, for who
can disannul what God hath purposed ? Grandmothers have
been thought more fond of their grandchildren than they were
of their own ; yet Ahaziah’s own mother is the wilful murderer
of Ahaziah’s own sons, and in their infancy too, when she
was obliged, above any other, to nurse them, and take care
of them ; well might she be called Athaliah, that wicked
woman, 2 Chron. xxiv. 7. Jezebel’s own daughter: yet herein
God was righteous, and visited the iniquity of Joram and
Ahaziah, those degenerate branches of David’s house, upon
their children.
II. It was wonderfully preserved by the pious care of one
of Joram’s daughters, (who was wife to Jehoiada the priest,)
who stole away one of the king’s sons, Joash by name, and
hid him, v. 2, 3. This was a brand plucked out of the fire;
what number were slain we are not told, but, it seems, this,
being a child in the nurse's arms, was not missed, or not in-
uired after, or, however, not found: the person that de-
livered him was his own aunt, the daughter of wicked Joram;
for those whom God will have protected, he will raise up pro-
tectors; the place of his safety was the house of the Lord, one
of the chambers belonging to the temple, a place Athaliah
seldom troubled; his aunt, by bringing him hither, put him
under God’s special protection, and so hid him by faith, as
Moses was hid; now were David’s words made good to one of
his seed, Ps. xxvii. 5. In the secret of his tabernacle shall he
hide me. With good reason did this Joash, when he grew up,
sat himself to repair the house of the Lord, for it had been a
sääctuary to him ; now was the promise made to David
ºpound up in one '% and yet it did not fail. Thus to the Son
of David will God, according to his promise, secure a spiritual
seed, which, though sometimes reduced to a small number,
brought very low, and seemingly lost, will be perpetuated to
the end of time, hidden sometimes, and unseen, but hidden in
God’s pavilion, and unhurt. It was a special providence
that Joram, though a king, a wicked king, married his daugh-
ter to Jehoiada a priest, a godly priest; some perhaps thought
it a disparagement to the royal family, to marry a daughter to
a clergyman, but it proved a happy marriage, and the saving
of the royal family from ruin; for Jehoiada's interest in the
temple gave her an opportunity to preserve the child, and her
interest in the royal family gave him an opportunity to set him
on the throne: see the wisdom and care of Providence, and
how it prepares for what it designs; and see what blessings
they lay up in store for their families, that marry their chil-
dren to those that are wise and good.
4 And the seventh year Jehoiada sent and fetched
the rulers over hundreds, with the captains and the
guard, and brought them to him into the house of the
LoRD, and made a covenant with them, and took an
oath of them in the house of the LORD, and shewed
them the king’s son. 5 And he commanded them,
saying, This is the thing that ye shall do; A third
part of you that enter in on the sabbath shall even be
keepers of the watch of the king’s house: 6. And a
third part shall be at the gate of Sur ; and a third
part at the gate behind the guard: So shall ye keep
the watch of the house, that it be not broken down.
7 And two parts of all you that go forth on the sab-
bath, even they shall keep the watch of the house of
the LoRD about the king. 8 And ye shall compass
the king round about, every man with his weapons
in his hand : and he that cometh within the ranges,
let him be slain : and be ye with the king as he
goeth out, and as he cometh in. 9 And the cap-
tains over the hundreds did according to all things
that Jehoiada the priest commanded : and they took
every man his men that were to come in on the Sab-
bath, with them that should go out on the sabbath,
and came to Jehoiada the priest. 10 And to the
captains over hundreds did the priest give king Da-
vid’s spears and shields, that were in the temple.
11 And the guard stood, every man with his wea-
pons in his hand, round about the king, from the
right corner of the temple to the left corner of the
temple, along by the altar and the temple. , 12 And
he brought forth the king's son, and put the crown
upon him, and gave him the testimony; and they
made him king, and anointed him; and they clap-
ped their hands, and said, God save the king.
Six years Athaliah tyrannized ; we have not a particular
account of her reign, no doubt it was of a piece with the be-
ginning; while Jehu was extirpating the worship of Baal in
Israel, she was establishing it in Judah, as appears, 2 Chron.
xxiv. 7. The court and kingdom of Judah had been debauch-
ed by their alliance with the house of Ahab, and now one of
that house is a curse and plague to both, sinful friendships
speed no better; all this while, Joash lay hid, entitled to a
crown, and intended for it, and yet buried alive in obscurity;
though the sons and heirs of heaven are now hidden, the world
knows them not, 1 John iii. 1. but the time is fixed when they
shall appear in glory, as Joash in his seventh year ; by that
time he was ready to be showed, not a babe, but, having serv-
ed his first apprenticeship to life, and being arrived at his first
climacterical year, he had taken a good step toward manhood;
by that time the people were grown weary of Athaliah's tyran-
ny, and ripe for a revolution; how that revolution was effected
we are told. ſº
I. The manager of this great affair was Jehoiada the priest,
probably the high priest, or, at least, the Sagan, (as the Jews
called him,) or suffragan to the high priest; by his birth and
office he was a man in authority, whom the people were bound
by the law to observe and obey, especially when there was no
rightful king upon the throne, Deut. xvii. 12. By marriage
he was allied to the royal family, and if all the seed-royal were
destroyed, his wife, as daughter to Joram, had a better title to
the crown than Athaliah had. By his eminent gifts and graces,
he was fitted to serve his country, and better service he could
BEFoEE CHRIST, 878.
She is slain.
II. KINGS, XI.
not do it, than to free it from Athaliah's usurpation ; and we .
have reason to think he did not make this attempt, till he had
first asked counsel of God, and known his mind, either by
prophets, or Urim, or both.
II. The management was very discreet, and as became so
wise and good a man as Jehoiada was. -
1. He concerted the matter with the rulers of hundreds and
the captains, the men in office, ecclesiastical, civil, and mili-
itary; he got them to him to the temple, consulted with them,
laid before them the grievances they, at present, laboured
under, gave them an oath of secrecy, and, finding them free
and forward to join with him, showed them the king's son, v. 4. .
and so well satisfied were they with his fidelity, that they saw
no reason to suspect an imposition. We may well think what
a pleasing surprise it was to the good people among them,
who feared that the house and lineage of David were quite
cut off, to find such a spark as this in the embers.
2. He posted the priests and Levites, who were more imme-
diately under his direction, in the several avenues to the tem-
ple, to keep the guards, putting them under the command of
‘the rulers of hundreds, v. 9. David had divided the priests
‘into courses, which waited by turns; every sabbath-day morn-
Ing, a new company came into waiting, but the company of
, the foregoing week did not go out of waiting till the sabbath
evening, so that on the sabbath-day, when double service was
to be done, there was a double number to do it, both they that
were to come in, and they that were to go out; these Jehoiada
employed to attend on this great occasion, he armed them, out
of the magazines of the temple, with David’s spears and shields,
either his own or those he had taken from his enemies, which
he devoted to God’s honour, v. 10. If they were old and un-
fashionable, yet they that used them might, by their being
David's, be reminded of God’s covenant with him, which they
were now acting in the defence of.
Two things they were ordered to do, (1.) To protect the
young king from being insulted ; they must keep the watch of
the king's house, v. 5. compass the king, and be with him, v. 8.
to guard him from Athaliah's partizans, for still there were
those that thirsted after royal blood. (2.) To preserve the
holy temple from being profaned by the concourse of people
that would come together on this occasion, v. 6. Keep the watch
3. the house, that it be not either broken through, or broken
own, and so strangers should crowd in, or such as were un-
clean ; he was not so zealous for the projected revolution as to
forget his religion; in times of the greatest hurry, care must
be taken, Ne detrimentum capiat ecclesia--That the holy things
of God be not trenched upon. It is observable, that jºi.
appointed to each his place as well as his work, v. 6, 7, for
good order contributes very much to the expediting and ac-
complishing of any great enterprise; let every man know,
and keep, and make good his post, and then the work will be
done quickly. -
3. When the guards were fixed, then the king was brought
forth, v. 12. Rejoice greatly, O daughter of Sion, for even in
thy holy mountain thy king appears, a child indeed, but not
such a one as brings a woe upon the land, for he was the son
of nobles, the son of David, Eccl. x. 17. A child indeed, but
he had a good guardian, and, which was better, a good God,
to go to. Jehoiada, without delay, proceeded to the corona-,
tion of this young king; for, though he was not yet capable of
despatching business, he would be growing up towards it by.
degrees; this was done with great solemnity, v. 12. (1.) In
token of his being invested with kingly power, he put the crown
upon him, though it was yet too large and heavy for his head ;
the regalia, it is probable, were kept in the temple, and so the
crown was ready at hand. (2.) In token of his obligation to
govern by law, and to make the word of God his rule, he gave
him the testimony, put a Bible into his hand, which he must
read in, all the days of his life, Deut. xvii. 18, 19. (3.) In
token of his receiving the Spirit, to qualify him for this great
work to which he before was called, he anointed him; though
notice is taken of the anointing of their kings only in case of
interruption, as here, and in Solomon's case, yet I know not
but the ceremony might be used to all their kings, at least those
of the house of David, because their royalty was typical of
Christ's, who was to be anointed above his fellows, above all
the sons of David $4.) In token of the people's acceptance
of him and subjection to his government, they clapped their
hands for joy, and expressed their hearty good wishes to him,
Let the king live ; and thus they made him king, made him
their king, consented to, and concurred with, the divine ap-
pointment. They had reason to rejoice in the period now put
to Athaliah's tyranny, and the prospect they had of the restora-
tion and establishment of religion, by a king under the tuition
of so good a man as Jehoiada; they had reason to bid him
VoI. I 6 G
welcome to the crown, whose right it was, and to pray, Let
him live, who came to them as life from the dead, and in whom
the house of David was to live ; with such acclamations of joy
and satisfaction must the kingdom of Christ be welcomed into
our hearts, when his throne is set up there, and Satan the
usurper is deposed ; Hasanna, blessed is he that comes: clap
hands and say, “Let King Jesus live, for ever live and reign,
in my soul, and in all the world ;” it is promised, Ps. lxxii
15. He shall live, and prayer shall be made for him, and his
kingdom, continually. e
13 And when Athaliah heard the noise of the
guard and of the people, she came to the people into
the temple of the LoRD. 14 And when she looked,
behold, the king stood by a pillar, as the manner
was, and the princes and the trumpeters by the king;
and all the people of the land rejoiced, and blew
with trumpets: and Athaliah rent her clothes, and
cried, Treason, treason | 15 But Jehoiada the priest
commanded the captains of the hundreds, the officers
of the host, and said unto them, Have her forth
without the ranges; and him that followeth her kill
with the sword. For the priest had said, Let her
not be slain in the house of the Loft D. 16 And
they laid hands on her: and she went by the way
by the which the horses came into the king’s house:
and there was she slain.
We may suppose it was designed, when they had finished
the solemnity of the king's inauguration, to make a visit to
Athaliah, and call her to an account for her murders, usurpa-
tions, and tyranny ; but, like her mother Jezebel, she saved
them the labour, went out to meet them, and hastened her
own destruction. -
1. Hearing the noise, she came in a fright to see what was
the matter, p. 13. Jehoiada and his friends began in silence,
but now that they found their strength, they proclaimed what
they were doing. It seems, Athaliah was little regarded, else she
had had intelligence brought her of this daring attempt, before
with her own ears she heard the noise ; had the design been
discovered before it was perfected, it might have been quâsh-
ed, but now it was too late ; when she heard the noise, it was
strange that she was so ill advised as to come herself, and, for
aught that appears, to come alone; surely she was not so
neglected as to have none to go for her, or none to go with
her, but she was wretchedly infatuated by the transport both
of fear and indignation she was in ; whom God will destroy,
he befools.
2. Seeing what was done, she cried out for help : she saw
the king's place by the pillar possessed by one to whom the
princes and people did homage, v. 4. and had reason to con-
clude her power at an end, which, she knew, was usurped;
this made her rend her clothes, like one distracted, and cry,
“Treason, treason | Come and help against the traitors.”
Josephus adds, that she cried to have him killed that possessed
the king’s place ; what was now doing, was the highest jus-
tice, yet it is branded as the highest crime; she herself was
the greatest traitor, and yet is first and loudest inscrying,
Treason, treason | Those that are themselves most guilty, are
commonly most forward to reproach others.
3. Jehoiada gave orders to put her to death, as an idolater,
a usurper, and an enemy to the public peace; care was taken,
(1.) That she should not be killed in the temple, or any of
the courts of it, in reverence to that holy place, which must
not be stained with the blood of any human sacrifice, though
ever so justly offered. (2.) That whoever appeared for her
should die with her ; “Him that follows her, to protect or
rescue her, any of her attendants that resolve to adhere to her,
and will not come into the interests of their rightful sovereign,
kill with the sword, but not unless they follow her now,” v. 14.
According to these orders, she endeavouring to make her escape
the back way to the palace, through the stalls, they pursued...
her, and there killed her, v. 16. Solet all thine enemies perish,
O Lord : thus give the bloody harlot blood to drink, for she
is worthy.
Jehoiada has now got over the hardest part of his work;
when, by the death of Athaliah, his young prince had his way
to the throne cleared of all opposition, he is now to improve
his advantages for the perfecting of the revolution, and the
settling of the government.
17 And Jehoiada made a covenant between the
LORD and the king and the peoplº at they should
%
BEFoEE CHRIST, 878.
Joash is restored.
II. KINGS, XII.
be the Lord’s people ; between the king also and
the people. 18 And all the people of the land
went into the house of Baal, and brake it down ;
his altars and his images brake they in pieces
thoroughly, and slew Mattan the priest of Baal
before the altars. And the priest appointed officers
over the house of the Lord. 19 And he took the
rulers over hundreds, and the captains, and the
guard, and all the people of the land; and they
brought down the king from the house of the LoRD,
and came by the way of the gate of the guard to the
king’s house. And he sat on the throne of the
kings. 20 And all the people of the land rejoiced,
and the city was in quiet: and they slew Athaliah
with the sword beside the king’s house. 21 Seven
years old was Jehoash when he began to reign.
Two things we have an account of here,
I. The good foundations he laid, by an original contract,
v. 17. Now that prince and people were together in God’s
house, as it should seem, before they stirred, he took care that
they should jointly covenant with God, and mutually cove-
nant with each other, that they might rightly understand
their duty both to God and to one another, and be firmly
bound to it.
1. He endeavoured to settle and secure the interests of re-
ligion among them, by a covenant between them and God.
King and people would then cleave most firmly to each other,
when both had joined themselves to the Lord. God had al-
ready, on his part, promised to be their God : (Jehoiada could
show them that in the book of the testimony :) now the king
and people on their part must covenant and agree that they
will be the Lord's people : in this covenant, the king stands
upon the same level with his subjects, and is as much bound
as any of them to serve the Lord. . By this engagement they
renounced Baal, whom many of them had worshipped, and
resigned themselves to God’s government. It is well with a
people, when all the changes that pass over them help to re-
vive, strengthen, and advance, the interests of religion among
them. And those are likely to prosper who set out in the
world under fresh and sensible obligations to God and their
duty. By our bonds to God the bonds of every relation are
strengthened ; they first gave themselves to the Lord, and then
to us, 2 Cor. viii. 5.
2. He then settled both the coronation oath, and the oath
of allegiance, the pacta conventa—covenant, between the king
and the people, by which the king was obliged to govern ac-
cording to law, and to protect his subjects, and they obliged,
while he did so, to obey him, and to bear faith and true alle-
giance to him. Covenants are of use, both to remind us of,
and to bind us to, those duties which are already binding on
us. It is good, in all relations, for the parties to understand
one another fully, particularly in that between prince and
subject, that the one may understand the limits of his power
and prerogative, the other of his liberty and property; and
never may the ancient land-marks, which our fathers have set
before them, be removed.
II. The good beginnings he raised on those foundations.
1. Pursuant to their covenant with God, they immediately
abolished idolatry, which the preceding kings, in compliance
with the house of Ahab, had introduced, v. 18. All the people
of the land, the mob, got together, to show their zeal against
idolatry; and every one, now that they were so well headed,
would lend a hand to pull down Baal's temple, his altars,
and his images. All his worshippers, it should seem, desert-
ed him ; only his priest Mattan stuck to his altar alone, though
all men forsook Baal, he would not, and there he was slain,
the best sacrifice that ever was offered upon that altar. Hav.
ing destroyed Baal's temple, they appointed officers over the
house of God, to see that the service of God was regularly per-
formed by the proper persons, in due time, and according to
the instituted manner. -
2. Pursuant to their covenant with one another, they ex-
pressed a mutual readiness to, and satisfaction in, each other.
(1.) The king was brought in state to the royal palace, and
sat there on the throne of judgment, the throne of the house
of David, v. 19. ready to receive petitions and appeals, which
he would refer it to Jehoiada to give answers to, and to give
judgment upon. (2.) The people rejoiced, and Jerusalem
was in quiet, v. 20. and Josephus says, they kept a feast of
joy many days, ºns good Solomon's observation, Prov.
xi. 10. When it goes well with the righteous, the oity rejoices,
and when the wicked perish, there is shouting.
CHAP. XII.
This chapter gives us the history of the reign of Joash, which does not an-
swer to that glorious beginning of it, which we had an account of in the
foregoing chapter; he was not so illustrious at forty years old as he was
at seven, yet his reign is to be reckoned one of the better sort, and appears
much worse in Chronicles than it does here, 2 Chron. xxiv. for there we
Jind the blood of one of God's prophets laid at his door ; here we are only
told, I. That he did well, while Jehoiada lived, v. 1–3 II. That he
was careful and active to repair the temple, v. 4–16. III., That, after
a mean composition with Hazael, v. 17, 18. he died ingloriously
v. 19–21.
1 TN the seventh year of Jehu, Jehoash began to
reign ; and forty years reigned he in Jerusa-
lem: and his mother's name was Zibiah of Beer-
sheba. , 2 And Jehoash did that which was right in
the sight of the Lo RD all his days wherein Jehoiada
the priest instructed him. 3 But the high places
were not taken away : the people still sacrificed
and burnt incense in the high places. &
The general account here given of Joash, is,
1. That he reigned forty years; as he began his reign when
he was very young, he might, in the course of nature, have
continued much longer, for he was cut off when he was but
forty-seven years old, v. 1.
2. That he did that which was right, as long as Jehoiada
lived to instruct him, v. 2. Many young men have come too
Soon to an estate, have had wealth, and power, and liberty,
before they knew how to use it, and it has been of bad conse-
quence to them ; but against this danger Joash was well-
guarded, (1.) By having such a good director as Jehoiada
was, so wise, and experienced, and faithful to him. (2.) By
having so much wisdom as to hearken to him and be directed
by him, even when he was grown up. Note, It is a great
mercy to young people, and especially to young princes, and
all young men of consequence, to be under good direction,
and to have those about them that will instruct them to do
that which is right in the sight of the Lord ; and they then do
wisely, and well for themselves, when they are willing to be
counselled and ruled by such : a child left to himself brings his
mother to shame, but a child left to such a tuition may bring
himself to honour and comfort.
3. That the high places were not taken away, v. 3. Up and
down the country, they had altars both for sacrifice and in-
cense, to the honour of the God of Israel only, but in compe-
tition with, and at least in implicit contempt of, his altar at
Jerusalem. These private altars, perhaps, had been more
used in the late bad reigns than formerly, because it was not
safe to go up to Jerusalem, nor was the temple-service per-
formed as it should have been ; and, it may be, Jehoiada con-
nived at them, because some well-meaning people were glad
of them when they could not have better, and he hoped that
the reforming of the temple, and putting things into a good
posture there, would, by degrees, draw people from their high
places, and they would dwindle of themselves; or perhaps
neither the king nor the priest had zeal enough to carry on
their reformation so far, nor courage and strength enough to
encounter such an inveterate usage.
4 And Jehoash said to the priests, All the money
of the dedicated things that is brought into the
house of the Lord, even the money of every one
that passeth the account, the money that every man
is set at, and all the money that cometh into any
man’s heart to bring into the house of the Lo RD,
5 Let the priests take it to them, every man of his
acquaintance; and let them repair the breaches of
the house, wheresoever any breach shall be found.
6 But it was so, that, in the three and twentieth
year of king Jehoash, the priests had not repaired
the breaches of the house. 7 Then king Jehoash
called for Jehoiada the priest, and the other priests,
and said unto them, Why repair ye not the breach-
es of the house ? Now, therefore, receive no more
money of your acquaintance, but deliver it for the
breaches of the house. 8 And the priests consent-
ed to receive no more money of the people, neither
to repair the breaches of the house. 9 But, Jehoi-
ada the priest took a chest, and bored a hole in th;
BEFORE CHRIST, 853.
The temple repaired.
II. KINGS, XII.
-—
did of it, and set it beside the altar, on the right
$de as one cometh into the house of the LORD :
and the priests that kept the door put therein all
the money that was brought into the house of the
LoRD. 10 And it was so, when they saw that
there was much money in the chest, that the king’s
scribe and the high priest came up, and they put
Aup in bags, and told the money that was found in
the house of the LoRD. 11 And they gave the
money, being told, into the hands of them that did
the work, that had the oversight of the house of the
LoRo; and they laid it out to the carpenters and
builders that wrought upon the house of the LORD.
12 And to masons and hewers of stone, and to buy.
timber and hewed stone to repair the breaches of
the house of the LoRD, and for all that was laid out
for the house to repair it. 13 Howbeit, there were
not made for the house of the Lord bowls of silver,
snuffers, basons, trumpets, any vessels of gold, or
vessels of silver, of the money that was brought
into the house of the LoRD : 14 But they gave that
to the workmen, and repaired there with the house
of the LoRD. 15 Moreover, they reckoned not with
the men into whose hand they delivered the money
to be bestowed on workmen: for they dealt faith-
fully. 16 The trespass-money and sin-money was
not brought into the house of the LoRD : it was the
priests’.
We have here an account of the repairing of the temple in
the reign of Joash.
... I. It seems, the temple was gone out of repair ; though So-
lomon built it very strong, of the best materials, and in the
best manner, yet, in time, it went to decay, and there were
breaches found in it, v. 5. in the roofs, or walls, or floors, the
ceiling, or wainscoting, or windows, or the partitions of the
Courts.; even temples themselves are the worse for the wear-
ing ; the heavenly temple will never wax old. Yet it was not
only the teeth of time that made these breaches, the sons of
Athaliah had broken up the house of God, 2 Chron. xxiv. 7.
and, out of enmity to the service of the temple, had damaged
the buildings of it, and the priests had not taken care to re-
pair the breaches in time, so that they went worse and worse;
unworthy were those husbandmen to have this valuable wine-
yard let out to them upon such easy terms, who could not af-
ford to keep the wine-press in due and tenantable repair,
Matth. xxi. 33. justly did their great Dord sue them for this
germissive waste, and by his judgments recover locum vasta-
tum—for dilapidations, (as the law speaks,) when this neg-
lected temple was laid even with the ground.
II. The king himself was (as it should seem) the first and
£orwardest man that took care for the repair of it; we do not
find that the priests complained of it, or that Jehoiada himself
was active in it, but the king was zealous in the matter, 1.
Because he was king, and God expects and requires from
those who have power, that they use it for the maintenance
and support of religion, the redress of grievances, and repara-
‘tion of decays, for the exciting and engaging of ministers to
do their part, and people theirs. 2. Because the temple had
been both his nursery and his sanctuary, when he was a child,
in a grateful remembrance of which, he now appeared zealous
for the honour of it. They who have experienced the comfort
and benefit of religious assemblies, will make the reproach of
-them their burthen, (Zeph. iii. 18.) the support of them their
care, and the prosperity of them their chief joy.
III. The priests were ordered to collect money for these re-
pairs, and to take care that the work was done; the king had
the affairs of his kingdom to mind, and could not himself in-
-spect this affair, but he employed the priests to manage it, the
fittest persons, and most likely, one would think, to be hearty
in it: 1. He gave them orders for the levying of the money of
the dedicated things; they must not stay till it was paid in,
but they must call for it where they knew it was due in their
respective districts, either as redemption-money, by virtue of
the law, Exod. xxx. 13. or as estimation-money, by virtue of
the law, Lev. xxvii. 2, 3. or as a free-will offering, v. 4. this
they were to gather every man of his acquaintance, and it was
supposed that there was no man but had acquaintance with
some or other of the priests. Note, We should take the op-
sportunity that God gives us of exciting those we have a parti-
cular acquaintance with, to that which is good. 2. He gave
them orders for laying out the money they had levied, in re-
pairing the breaches of the house, v. 5.
IV. This method did not answer the intention, v. 6. Little
money was raised ; either the priests were careless, and did
not call to the people to pay in their dues, or the people had
so little confidence in the priests’ management, that they
were backward to pay money into their hands; if they were
distrusted without cause, it was the people's shame ; if with,
it was more theirs; but what money was raised was not ap-
plied to the proper use, the breaches of the house were not
repaired, the priests thought it might serve as well as it had
done, and therefore put it off from time to time ; church-work
is usually slow work, but it is pity that churchmen, of all men,
should be slow at it. Perhaps, what little money they raised,
they thought it necessary to use for the maintenance of the
priests, which must needs fall much short, when ten tribes
were wholly revolted, and the other two wretchedly corrupted.
V. Another method was therefore taken ; the king has his
heart much upon it, to have the breaches of the house repaired,
v. 7. His apostasy, at last, gives us cause to question whe-
ther he had as good an affection for the service of the temple
as he had for the structure; many have been zealous for
building and beautifying churches, and for other forms of
godliness, who yet have been strangers to the power of it ;
however, we commend his zeal, and blame him not for re-
proving even his tutor Jehoiada himself, when he saw him re-
miss; and so convincing was his reproof, that the priests
owned themselves unworthy to be any longer employed, and
consented to the taking of some other measures, and the giv-
ing up of the money they had received, into other hands, v. 8.
It was honestly done, when they found they had not spirit to
do it themselves, not to hinder other people from doing it.
Another course was taken,
1. For raising money, v. 9, 10. The money was not paid
into private hands, but put into a public chest, and then peo-
ple brought it in readily, and in great abundance, not only
their dues, but their free-will offerings for so good a work.
The high priest and the secretary of state counted the money
out of the chest, and laid it by in specie for the use to which it
was appropriated. When public distributions are made faith-
fully, public contributions will be made cheerfully. The
money that was given, (1.) Was dropt into the chest through
a hole in the lid, past recall, to intimate, that what has been
once resigned to God must never be resumed ; every man, as
he purposeth in his heart, so let him give. . (2.) The chest was
put on the right hand as they went in, which, some think, is
alluded to in that rule of charity which our Saviour gives,
Let not thy left hand know what thy right hand doeth. But,
while they were getting all they could, for the repair of the
temple, they did not break in upon that which was the stated
maintenance of the priests, v. 16. the trespass-money and the
sin-money which were given to them by that law, Lev. v. 15,
16. were reserved to them ; let not the servants of the temple
be starved, under colour of repairing the breaches of it,
2. For laying out the money that was raised. (1.) They
did not put it into the hands of the priests, who were not
versed in affairs of this nature, having other work to mind, but
into the hands of those that did the work, or, at least, had the
oversight of it, v. 11. They were fittest to be intrusted with
this business, whose employment lay that way, Tractant fa-
brilia fabri—Every artist has his trade assigned ; but let not
those who are called to war, the holy warfare, entangle them-
selves in the affairs of this life. They that were thus intrust-
ed, did the business, [1..] Carefully ; purchasing materials,
and paying workmen, v. 12. Business is done with expedi-
tion, when those are employed in it, that understand it, and
know which way to go about it. . [2.] Faithfully; such a re-
putation they got for honesty, that there was no occasion to
examine their bills, or audit their accounts; let all that are
intrusted with public money, or public work, learn hence to
deal faithfully, as those that know God will reckon with them,
whether men do or no ; those that think it is no sin to cheat
the government, cheat the country, or cheat the church, will
be of another mind, when God shall set their sins in order be-
fore them. (2.) They did not lay it out in ornaments for the
temple, in yessels of gold or silver, but in necessary repairs
first, v. 13. whence we may learn, in all our expenses, to give
that the preference which is most needful, and, in dealing for
the public, to deal as we would for ourselves. After the re-
pairs were finished, we find the overplus turned into plate for
the service of the temple, 2 Chron. xxiv. 14. -
17 Then Hazael king of Syria went up, and
fought against Gath, and took it §ºld Hazael set
Brrone CHRIST, 840.
The reign of Jehoahaz. *
II. KINGS, XIII.
his face to go up to Jerusalem. 18 And Jehoash
king of Judah took all the hallowed things that Je-
hoshaphat, and Jehoram, and Ahaziah, his fathers,
kings of Judah, had dedicated, and his own hallowed
ºthings, and all the gold that was found in the trea-
sures of the house of the LoRD, and in the king's
house, and sent it to Hazael king of Syria: and he
19 And the rest of the
acts of Joash, and all that he did, are they not writ-
ten in the book of the Chronicles of the kings of Ju-
went away from Jerusalem.
dah 2 20 And his servants arose, and made a con-
spiracy, and slew Joash in the house of Millo, which,
- 21 For Jozachar the son of
Shimeath, and Jehozabad the son of Shomer, his.
goeth down to Silla.
servants, smote him, and he died ; and they buried
him with his fathers in the city of David : and
Amaziah his son reigned in his stead.
When Joash had revolted from God, and was become both
an idolater and a persecutor, the hand of the Lord went out
against him, and his last state was worse than the first.
1. His wealth and honour became an easy prey to his neigh-
bours. Hazael, when he had chastised Israel, ch. x. 32.
threatened Judah and Jerusalem likewise, took Gath, astrong
city, v. 17. and thence intended to march with his forces
against Jerusalem the royal city, the holy city, but whose
defence, on account of its sinfulness, was departed. Joash
had neither spirit nor strength to make head against him, but
gave him all the hallowed things, and all the gold that was
found both in his exchequer, and in the treasures of the tem-
ple, v. 18. to hire him to march another way. If it were law-
ful to do this for the public safety, better part with the gold of
the temple than expose the temple itself; yet, (1.) If he had
not forsaken God, and forfeited his protection, his affairs had
not been brought to this extremity, but he might have forced
Hazael to retire. (2.) He diminished himself, and made him-
sélf very mean, lost the honour of a prince and a soldier, and
of an Israelite too, in alienating the dedicated things. (3.)
He impoverished himself and his kingdom. And, (4.) He
tempted Hazael to come again, when he could bring home so
rich a booty without striking a stroke. And it had this effect,
for, the next year, the host of Syria came up against Jerusa-
lem, destroyed the princes, and plundered the city, 2 Chron.
xxiv. 23, 24. -
2. His life became an easy prey to his own servants. They
conspired against him, and slew him, p. 20, 21. not aiming at
his kingdom, for they opposed not his son's succeeding him,
but to be avenged on him for some crime he had committed;
and we are told in Chronicles, that his murdering of the pro-
phet, Jehoiada's son, was the provocation. In this, how un-
righteous soever they were, (vengeance was not theirs, nor did
it belong to them to repay,) God was righteous; and this was
not the only time that he let even kings know that it was at
their peril if they touched his anointed, and did his prophets
any harm ; and that, when he comes to make inquisition
for blood, the blood of prophets will run the account very
high. Thus fell Joash, who began in the spirit, and ended in
the flesh. God usually sets marks of his displeasure upon
apostates, even in this life; for they, of all sinners, do most
reproach the Lord.
CHAP. XIII.
y of the family of Jehu. We have here an account of the reign,
character in general, p. 1,32. The trouble he was brought into, v. 3, and
the low ebb of his affairs, v. 7. His humiliation before God, and God's
compassion toward him, v. 4, 5, and again, v. 23. His continuance in
gºhis idolatry notwithstanding, v. 6. His death, v. 8, 9. II. Of his
grandson Joash, which continued sixteen years. Here is a general
account of his reign in the usual form, v. 11—13. but a particular account
of the death of Elisha: in his time. The kind visit the king made him,
v. 14. and the encouragement he gave the king in his wars with Syria, v.
15–19. His death and burial, v. 20. and a miracle wrought by his
'bones, v. 21. And, lastly, The advantages Joash gained against the
"Syrians, according to his predictions, v.24, 25. *
* TN the three and twentieth year of Joash, the
iſ son of Ahaziah king of Judah, Jehoahaz, the
son of Jehu, began to reign over Israel in Samaria,
and reigned seventeen years. 2 And he did that
which was evil in the sight of the Lord, and fol.
lowed the sins of Jeroboam the son of Nebat, which
made Israel to ; : he departed not therefrom. 3
96
the king of Syria oppressed them,
Of his son Jehoaház, which continued seventeen years. His śad
And the anger of the LoRD was kindled against
Israel; and he delivered them into the hand of Ha-
zael king of Syria, and into the hand of Ben-hadad
the son of Hazael, all their days.
besought the Lord, and the LORD hearkened unto,
4 And Jehoahaz.
him; for he saw the oppression of Israel, because:
5 (And the .
LoRD gave Israel a saviour, so that they went out
from under the hand of the Syrians: and the chil-
'dren of Israel dwelt in their tents as before-time.
6 Nevertheless they departed not from the sins of
the house of Jeroboam, who made Israel sin, but
walked therein : and there remained the grove also
in Samaria.) 7 Neither did he leave of the people
to Jehoahaz but fifty horsemen, and ten chariots,
and ten thousand footmen; for the king of Syria had
destroyed them, and had made them like the dust
by threshing. 8 Now the rest of the acts of Jehoa-
haz, and all that he did, and his might, are they not
written in the book of the Chronicles of the kings
of Israel ? 9 And Jehoahaz slept with his fathers;
and they buried him in Samaria : and Joash his son.
reigned in his stead.
This general account of the reign of Jehoahaz, and of the
state of Israel during his seventeen years, though short, is
long enough to let us see two things which are very affecting
and instructive. - *
I. The glory of Israel raked up in the ashes, buried, and
lost, and turned into shame. How unlike does Israel appear
here to what it had been, and might have been . How is its
crown profaned, and its honour laid in the dust!
1. It was the honour of Israel, that they worshipped the only
living and true God, who is a Spirit, an Eternal Mind, and had
rules, by which to worship him, of his own appointment: but,
by changing the glory of their incorruptible God into the simili-
tude of an or, the truth of God into a lie, they lost this honour,
and levelled themselves with the nations that worshipped the
work of their own hands. We find here that the king followed
the sins of Jeroboam, v. 2. and the people departed not from
them, but walked therein, v. 6. There could not be a greater
reproach than these two idolized calves were to a people, that
were instructed in the service of God, and intrusted with the
lively oracles. In all the history of the ten tribes, we never
find the least shock given to that idolatry, but, in every reign,
still the calf was their god, and they separated themselves to
that shame.
2. It was the honour of Israel, that they were taken under
the special protection of heaven; God himself was their De-
fence, the Shield of their help, and the Sword of their excel-
lency. Happy wast thou, O Israel, upon this account. But
here, as often before, we find them, stript of this glory, and
exposed to the insults of all their neighbours. They, by their
sins, provoked God to anger, and then he delivered them into
the hands of Hazael and Ben-hadad, v. 3. Hazael oppressed
Israel, v. 22. Surely never was any nation so often plucked
and pillaged by their neighbours as Israel was. . This they
brought upon themselves, by sin; when they had provoked
God to pluck up their hedge, the goodness of their land did
but tempt their neighbours to prey upon them. . So low was
Israel brought in this reign, by the many depredations which
the Syrians made upon them, that the militia of the kingdom,
and all the force they could bring into the field, were but fifty
horsemen, ten chariots, and ten thousand footmen, a despicable
muster, v. 7. Are the thousands of Israel come to this "...How
is the gold become dim 1 The debauching of a nation will cer-
tainly be the debasing of it. . & 9
II. Some sparks of Israel’s ancient honour appearing in these
ashes. It is not quite forgotten, notwithstanding all these
quarrels, that this people is the Israel of God, and he the God.
of Israel. For, -
1. It was the ancient honour of Israel, that they were a
praying people; and here we find somewhat of that honour
revived ; for Jehoahaz their king, in his distress, besought the
Lord, v. 4. applied himself for help, not to the calves, (what
help could they give him 3) but to the Lord. It becomes kings
to be beggars at God’s door, and the greatest of men to be
humble petitioners at the footstool of his throne. Need will
drive them to it. -
2. It was the ancient honour of Israel, that they had God,
'nigh unto them in all that which they called upon him for, Deute.

BEFORE CHRIST, 839.
II. KINGS, XIII. Reign of Joash king of Israel.
‘iv. 7. and so he was here. Though he might justly have re-
jected the prayer, as an abomination to him, yet the Lord
hearkened unto Jehoahaz, and to his prayer for himself and for
his people, v. 4. and he gave Israel a saviour, v. 5. not Je-
hoahaz himself, for, all his days, Hazael oppressed Israel, v.
22. but his son, to whom, in answer to his father's prayers,
God gave success against the Syrians, so that he recovered
the cities which they had taken from his father, v. 25. This
racious answer God gave to the prayer of Jehoahaz, not for
is sake, or the sake of that unworthy people, but in remem-
brance of his covenant with Abraham, v. 23. which in such
exigencies as these, he had long since promised to have respect
to, Lev. xxvi. 42. See how swift God is to show mercy; how
ready to hear prayers; how willing to find out any reason to
be gracious ; else he would not look so far back as that
ancient covenant, which Israel had so often broken, and for-
feited all the benefit of. Let this invite and engage us for ever
to him, and encourage even those that have forsaken him to
return and repent ; for there is forgiveness with him, that he may
be feared. -
10 In the thirty and seventh year of Joash king of
Judah began Jehoash, the son of Jehoahaz, to reign
over Israel in Samaria, and reigned sixteen years.
11 And he did that which was evil in the sight of the
LORD ; he departed not from all the sins of Jero-
boam the son of Nebat, who made Israel sin; but he
Walked therein. 12 And the rest of the acts of
Joash, and all that he did, and his might where-
with he fought against Amaziah king of Judah, are
they not written in the book of the Chronicles of the
kings of Israel ? 13 And Joash slept with his fa-
thers; and Jeroboam sat upon his throne: and
Joash was buried in Samaria with the kings of Israel.
14. Now Elisha was fallen sick, of his sickness
whereof he died. And Joash the king of Israel
came down unto him, and wept over his face, and
said, O my father, my father the chariot of Israel,
and the horsemen thereof , 15 And Elisha said unto
him, Take bow and arrows: and he took unto him bow
and arrows. 16 And he said to the king of Israel,
Put thine hand upon the bow ; and he put his hand
upon its and Elisha put his hands upon the king’s
hands. 17 And he said, Open the window east-
Ward : and he opened it. Then Elisha said, Shoot:
and he shot. And he said, The arrow of the Lord’s
deliverance, and the arrow of deliverance from
Syria; for thou shalt smite the Syrians in Aphek till
thou have consumed them. 18 And he said, Take
the arrows: and he took them. And he said unto
the king of Israel, Smite upon the ground ; and he
Smote thrice, and stayed. 19 And the man of God
was wroth with him, and said, Thou shouldest have
‘Smitten five or six times, then hadst thou smitten
Syria till thou hadst consumed it; whereas now thou ||
shalt smite Syria but thrice.
We have here Jehoash, or Joash, the son of Jehoahaz, and
£randson of Jehu, upon the throne of Israel. Probably the
house of Jehu intended some respect to the house of David,
when they gave this heir-apparent to the crown the same name
with him that was then king of Judah. -
I...The general account here given of him and his reign is
much the same with what we have already met with, and has
'little in it remarkable, v. 10–13. He was none of the worst,
and yet, because he kept up that ancient and politic idolatry
ºf the house of Jeroboam, it is said, He did that which was evil
£n the sight of the Lord. That one evil was enough to leave an
indelible mark of infamy upon his name; for, how little evil
soever, men saw in it, it was, in the sight of the Lord, a very
Wicked thing; and we are sure that hisjudgment is according
to truth. It is observable how lightly the inspired penman
passes over his acts, and his might wherewith he warred,
leaving it to the common historians to record them, while he
takes notice only of the respect he showed to Elisha. One
good action shall make a better figure in God’s book than
$Wenty great ones; and, in his account, it gains a man a much
better reputation to honour a prophet than to conquer a king
and his arm... . - -
and shining light.
pºet, to pray for you.”
–sº
II. The particular account of what passed, between him, and
Elisha has several things in it remarkable.
1. Elisha fell sick, v. 14. Observe, (1.) He lived long, for
it was now about sixty years since he was first called to be a
prophet. It was a great mercy to Israel, and especially to the
sons of the prophets, that he was continued so long, a burning
Elijah finished his testimony in a fourth
part of that time, God’s prophets have their day set, them,
some longer, others shorter, as Infinite Wisdom, sees fit... (2.),
All the latter part of his time, from the anointing of Jehu,
which was forty-five years before Joash began his reign, we
find, no mention made of him, or of any thing, he did, till we
find him here upon his death-bed. He might be useful, to the:
last, and yet not so famous as he had sometimes been. The
time of his flourishing was less than the time of his living,
Let not old people complain of obscurity, but rather be well.
pleased with retirement. (3.) The Spirit of Elijah rested on.
Elisha, and yet he is not sent for to heaven in a fiery chariot,
as Elijah was, but goes the common road out of the world, and
is visited with the visitation of all men. If God honour some
above others, who yet are not inferior to them in gifts or
graces, who shall find fault? May he not do what he will with.
his own 2
2. King Joash visited him in his sickness, and wept. over
him, v. 14. This was an evidence of some good in him, that:
he had a value and affection for a faithful prophet ; so far, was
he from hating and persecuting him as a troubler of Israel; .
that he loved and honoured him as one of the greatest bless-
ings of his kingdom, and lamented the loss of him. There ,
have been those who would not be obedient to the word of
God, and yet have had the faithful ministers of it so mani-
fested in their consciences, that they could not but have an
honour for them. Observe here, (1.) When the king heard of
Elisha's sickness, he came to visit him, and to receive his dy-
ing counsel and blessing; and it was no disparagement. to:
him, though a king, thus to honour one whom God honoured.
Note, It may turn much to our spiritual advantage to attend.
the sick-beds and death-beds of good ministers, and other
good men, that we may learn to die, and may be encouraged.
in religion, by the living comforts they have from it in a dying
hour. (2.) Though Elisha was very old, had been a great
while useful, and, in the course of nature, could not continue.
long, yet the king, when he saw him sick, and likely to die,
wept over him. The aged are most experienced, and there-
fore can worst be spared. In many causes one old witness.is.
worth ten young ones. (3.) He lamented him in the same
words with which Elisha had himself lamented the removal of
Elijah, My father, my father. It is probable he had heard or
read them in that famous story. Note, Those that give just
honours to the generation that goes before them, are often re-
compensed with the like from the generation that comes after
them. He that watereth, that watereth, with tears, shall be
watered, shall be so watered, also himself, when it comes to
his own turn, Prov. xi. 25. (4.) This king was herein selfish ;
he lamented the loss of Elisha, because he was the chariots
and horsemen of Israel, and therefore could be ill spared,
when Israel was so poor in chariots and horsemen, as we find.
they were, v. 7. when they had in all but fifty horsemen, and
ten chariots. * >
tribute to the defence of a nation, and the keeping off of
They who consider how much good men con-
. judgments, will see cause to lament the removal of
them. . -
3. Elisha gave the king great assurances of his success.
against the Syrians, Israel’s present oppressors, and en-
couraged him to prosecute the war against them with vigour.
Elisha was aware that therefore he was loth to part with him,
because he looked upon him as the great bulwark of the king-
dom against that common enemy, and depended much upon:
his blessings and prayers in his designs against them. “Well,”
says Elisha, “if that be it that makes thee thus sad, let not
that trouble thee, thou shalt be victorious over the Syrians.
when I am in my grave: 'I die, but God will surely, visit
you. He has the residue of the Spirit, and can raise up other
God’s grace is not tied to one.
and. He can bury his workmen, and yet carry on his work.
To animate the king against the Syrians, he gives him, a
sign ; orders him to take bow and arrows, v. 15. to intimate to
him, that, in order to the deliverance of his kingdom from the
Syrians, he must put himself into a military posture, and re-
solve to undergo the perils and fatigues of war; God would:
be the Agent, but he must be the instrument. And, that,
#. should be successful, he gives him a token, by directing
Im, - - - • ,
(1.) To shoot an arrow toward Syria, v. 16, 17. The king,
no doubt, knew how to manage a bow *; than the prophet
IBEFORE CHRIST, 839.
The death of Elisha.
II. KINGS, XIV.
did, and yet, because the arrow now to be shot was to have
its significancy from the divine institution, as if he were now
to be disciplined, he receives the words of command from the
prophet, Put thy hand upon the bow : Open the window : Shoot.
Nay, as if he had been a child that never drew a bow before,
Elisha put his hands upon the king’s hands, to signify that in all
his expeditions against the Syrians, he must look up to God
for direction and strength; must reckon his own hands not
sufficient for him, but go on in a dependence upon divine aid ;
He teachelh my hands to war, Ps. xviii. 34; cxliv. 1. The
trembling hands of a dying prophet, as they signified the con-
currence and communication of the power of God, gave this
arrow more force than the hands of the king in his full strength.
The Syrians had made themselves masters of the country that
lay eastward, ch. x. 33. Thitherward, therefore, the arrow is
directed, and such an interpretation given by the prophet of
the shooting of this arrow, though shot, in one respect, at ran-
dom, as made it, [1..] A commission to the king to attack the
Syrians, notwithstanding their power and possession. [2.]
A promise of success therein : it is the arrow of the Lord’s de-
liverance, even the arrow of deliverance from Syria. It is God
that commands deliverance; and, when he will effect it, who
can hinder " The arrow of deliverance is his. He shoots out
his arrows, and the work is done, Ps. xviii. 14. “ Thou shalt
Smºte the Syrians in Aphek, where they are now encamped, or
where they are to have a general rendezvous of their forces, till
thow have consumed those of them that are vexatious and op-
pressive to thee and thy kingdom.”
. (2.) To strike with the arrows, v. 18, 19. The prophet hav-
ing, in God’s name, assured him of victory over the Syrians,
he will now try him what improvement he will make of his
Victories, whether he will push them on with more zeal than
Ahab did, when Ben-hadad lay at his mercy. For the trial
of this, he bids him smite with the arrows on the grownd: “Be-
lieve them brought to the ground by the arrow of the Lord's
deliverance, and laid at thy feet; and now show me what thou
wilt do to them when thou hast them down, whether thou wilt
do as David did, when God gave him the necks of his enemies,
heat them.small as the dust before the wind,” Ps. xviii. 40, 42.
The king showed not that eagerness and flame which one
might have expected upon this occasion, but smote thrice,
and no more... Either out of foolish tenderness to the Syrians,
he smote as if he were afraid of hurting them, at least of ruin.
ing them ; willing to show mercy to them that never did, nor
ever would, show mercy to him or his people. Or, perhaps,
he smote but thrice, and very coldly, because he thought it but
a silly thing, that it looked idle and childish for a king to beat
the floor with his arrows; and thrice was often enough for him
to play the fool, merely to please the prophet. But, by con-
temning the sign, he lost the thing signified, sorely to the grief
of the dying prophet, who was wroth with him, and told him
he should have smitten five or six times. Not being straitened
in the power and promise of God, why should he be straitened
in his own expectations and endeavours? Note, It cannot but
be a trouble to good men to see those they wish well to stand
in their own light, and forsake their own mercies; to see them
lose their advantages against their spiritual enemies, and so
give them advantage. -
20 And Elisha died, and they buried him. And
the bands of the Moabites invaded the land at the
coming in of the year. 21 And it came to pass, as
they were burying a man, that, behold, they spied a
band of men ; and they cast the man into the se-
pulchre of Elisha : and when the man was let down,
and touched the bones of Elisha, he revived, and
stood up on his feet. 22 But Hazael king of Syria
oppressed Israel all the days of Jehoahaz. 23 And
the Lord was gracious unto them, and had compas-
Sion on them, and had respect unto them, because
of his covenant with Abraham, Isaac, and Jacob,
and would not destroy them, neither cast he them
from his presence as yet. 24 So Hazael king of
Syria died ; and Ben-hadad his son reigned in his
Stead. 25 And Jehoash, the son of Jehoahaz, took
again, out of the hand of Ben-hadad the son of Ha-
zael, the cities which he had taken out of the hand
of Jehoahaz his father by war: three times did
Joash beat him, and recovered the cities of Israel.
We must here attend, I. The sepulchre of Elisha : he died
in a good old age, and they buried him ; and what follows,
shows,
—-º
1. What power there was in his life to keep off judgments;
for, as soon as he was dead, the bands of the Moabites invaded
the land ; not great armies to face them in the field, but row-
ing, skulking bands, that murdered and plundered by surprise.
God has many ways to chastise a provoking people. The king
was apprehensive of danger only from the Syrians, but, be-
hold, the Moabites invade him. Trouble comes sometimes
from that point whence we least feared it. The mentioning
of this, immediately upon the death of Elisha, intimates, that
the removal of God’s faithful prophets is a presage of judg-
ments coming. When ambassadors are recalled, heralds may
be expected.
2. What power there was in his dead body ; it communi-
cated life to another dead body, v. 21. This great miracle,
though very briefly related, was a decided proof of his mission,
and a confirmation of all his prophecies. It was also a plain
indication of another life after this ; when Elisha died, there
was not an end of him, for then he could not have done this.
From operation we may infer existence. By this it appeared
that the Lord was still the God of Elisha, therefore Elisha still
lived, for he is not the God of the dead, but of the living. And
it may, perhaps, have a reference to Christ, by whose death
and burial the grave is made to all believers a safe and happy
passage to life. It likewise intimated, that though Elisha was
dead, yet, in the virtue of the promises made by him, Israel’s
interests, though they seemed quite sunk and lost, should re-
vive and flourish again. The neighbours were carrying the
dead body of a man to the grave, and, fearing to fall into the:
hands of the Moabites, a party of whom they saw at a distance
near the place where the body was to be interred, they laid:
the corpse in the next convenient place, which proved to be:
Elisha's sepulchre. The dead man, upon touching his bones,
revived, and, it is likely, went home again with his friends.
Josephus relates the story otherwise : “That some thieves,
having robbed and murdered an honest traveller, threw his
dead body into Elisha's grave, and it immediately revived.”
Elijah was honoured in his departure, Elisha was honoured
after his departure. God thus dispenses honours as he pleases,
but, one way or other, the rest of all the saints will be glori-
ous, Isa. xi. 10. It is good being near the saints, and having
our lot with them both in life and death.
II. The sword of Joash king of Israel ; and we find it suc-
cessful against the Syrians.
1. The cause of his success was God’s favour, v. 23. The
Lord was gracious to them, had compassion on them in their
miseries, and respect unto them. The several expressions here,
of the same import, call upon us to observe and admire the
triumphs of divine goodness in the deliverance of such a pro-
voking people. It was of the Lord’s mercies that they were
not consumed; because he would not destroy them as yet.
He foresaw they would destroy themselves, at last, but, as yet,
he would reprieve them, and give them space to repent. The
slowness of God’s processes against sinners must be construed
to the honour of his mercy, not the impeachment of his jus-
tice.
2. The effect of his success, was, Israel’s benefit. He reco-
vered out of the hands of Ben-hadad the cities of Israel which
the Syrians were possessed of, v. 25. This was a great kind-
ness to the cities themselves, which were hereby brought from
under the yoke of oppression; and to the whole kingdom,
which was much strengthened by the reduction of those cities.
Thrice Joash beat the Syrians, just as often as he had struck
the ground with the arrows, and then a full stop was put to
the course of his victories. Many have repented, when it was
too late, of their distrusts, and the straitness of their desires.
CHAP. XIV.
This chapter continues the history of the succession in the kingdoms both of
Judah and Israel. I. In the kingdom of Judah, here is the entire his:
tory (as much as is recorded in this book) of Amaziah's reign : his good
character, v. 1–4. The justice he executed on the murderers of his
father, v. 5. 6. His victory over the Edomites, v. 7. His war with
Joash, and his defeat in that war, v. 8–14. His fall, at last, by C. CON1-
spiracy against him, p. 17–20. And the beginning of the history of
Azariah, v. 21, 22. II. In the kingdom of Israel, the conclusion of the
reign of Joash, v. 15, 16. And the entire history of Jeroboam his son,
the second of that name, v. 23–29. How many great men are made to
stand in a little compass in God's book /
1 IN the second year of Joash, son of Jehoahaz
king of Israel, reigned Amaziah, the son of
Joash king of Judah. 2 He was twenty and five
years old when he began to reign, and reigned twenty
and nine years in Jerusalem : and his mother’s name
was Jehoaddan of Jerusalem. 3 And he did thaë.
which was right in the sight of the Lo RD, yet not
966
BEFor E CHRIST, 828.
II. KINGS, XIV. Disputes of Joash and Amaiah.
like David his father: he did according to all things
as Joash his father did. 4 Howbeit the high places
were not taken away : as yet the people did sacri-
fice and burnt incense on the high places. 5 And
it came to pass, as soon as the kingdom was con-
firmed in his hand, that he slew his servants which
had slain the king his father. 6 But the children
of the murderers he slew not : according unto that
which is written in the book of the law of Moses,
wherein the Lo RD commanded, saying, The fathers
shall not be put to death for the children, nor the
children be put to death for the fathers; but every
man shall be put to death for his own sin. 7 He
slew of Edom, in the valley of Salt, ten thousand,
and took Selah by war, and called the name of it
Joktheel unto this day. -
Amaziah is the king whom here we have an account of, the
son and successor of Joash : let us take a view of him,
1. In the temple ; and there he acted, in some measure,
well, like Joash, but not like David, v. 3. He began well,
but did not persevere. He did that which was right in the sight
of the Lord, kept up his attendance on God's altars, and his
attention to God’s word, yet not like David. It is not enough
to do that which our pious predecessors did, merely to keep
up the usage, but we must do it as they did it, from the same
principle of faith and devotion, and with the same sincerity
and resolution. It is here taken notice of, as before, that
the high places were not taken away, v. 4. It is hard to get
clear of those corruptions which, by long usage, have gained
both prescription and a favourable opinion.
2. On the bench ; and there we have him doing justice on
the traitors that murdered his father ; not as soon as ever he
came to the crown, lest it should have occasioned some dis-
turbance, but he prudently deferred it till the kingdom was
confirmed in his hand, v. 5. To weaken a factious party gra-
dually, when it is not safe to provoke, often proves the way to
ruin it effectually. . Justice strikes surely by striking slowly,
and is often executed most prudently, when it is not executed
presently. Wisdom here is profitable to direct. Amaziah
did thus, (1.) According to the rule of the law, that ancient
rule, that he that sheds man’s blood, by man shall his blood be
shed. Never let traitors or murderers expect to come to their
graves like other men : let them flee to the pit, and let no man
stay them. (2.) Under the limitation of the law. The chil-
dren of murderers he slew not, because the law of Moses had
expressly provided that the children should not be put to death
for the fathers, v. 6. It is probable that this is taken notice of,
because there were those about him that advised him to that
rigour, both in revenge, because the crime was extraordinary,
the murder of a king; and in policy, that the children might
not plot against him, in revenge of their father’s death. But
against these insinuations he opposed the express law of God,
Deut. xxiv. 16. which he was to judge by, and which he re.
solved to adhere to, and trust God with the issue. God visits
the iniquity of the fathers upon the children, because every
man is guilty before him, and owes him a death ; so that if he
require the life for the father's sin, he does no wrong, the sin-
ner having forfeited it already by his own : but he does not
allow earthly princes to do thus ; the children, before them,
are innocent, and therefore must not suffer as guilty.
3. In the field; and there we find him triumphing over the
Edomites, v. 7. Edom had revolted from under the hand of
Judah in Joram's time, ch. viii. 22. now he makes war upon
them to bring them back to their allegiance, kills 10,000, and
takes the chief city of Arabia the stony, called Selah, a rock,
and gave it a new name. We shall find a larger account of
this expedition, 2 Chron. xxv. 5, &c.
8 Then Amaziah sent messengers to Jehoash, the
son of Jehoahaz, son of Jehu king of Israel, saying,
Come, let us look one another in the face. 9. And
Jehoash the king of Israel sent to Amaziah king of
Judah, saying, The thistle that was in Lebanon sent
to the cedar that was in Lebanon, saying, Give thy
daughter to my son to wife: and there passed by a
wild beast that was in Lebanon, and trode down the
thistle.
thine heart hath lifted thee up : glory of this, and
tarry at home; for why shouldest thou meddle to
10 Thou hast indeed smitten Edom, and”
thy hurt, that thou shouldest fall, even thou, and
Judah with thee ? 11 But Amaziah would not
hear: therefore Jehoash king of Israel went up ;
and he and Amaziah king of Judah looked one
another in the face at Beth-shemesh, which belong-
eth to Judah. 12 And Judah was put to the worse
before Israel ; and they fled every man to their
tents. 13 And Jehoash king of Israel took Ama-
ziah king of Judah, the son of Jehoash, the son of
Ahaziah, at Beth-shemesh, and came to Jerusalem,
and brake down the wall of Jerusalem, from the
gate of Ephraim unto the corner-gate, four hundred
cubits. 14 And he took all the gold and silver, and
all the vessels that were found in the house of the
LoRD, and in the treasures of the king’s house, an
hostages, and returned to Samaria. -
For several successions after the division of the kingdoms,
that of Judah suffered much by the enmity of Israel. After
Asa's time, for several successions, it suffered more by the
friendship of Israel, and by the alliance and affinity they made
with them. But now we meet with hostility between them
again, which had not been for some ages before.
I. Amaziah, upon no provocation, and without showing any
cause of quarrel, challenges Joash into the field, v. 8. “Come,
let us look one another in the face ; let us try our strength in
battle.” Had he challenged him to a personal duel only, the
error had remained with himself, but each must bring all their
forces into the field, and thousands of lives on both sides must
be sacrificed to his capricious humour. Hereby he showed
himself proud, presumptuous, and prodigal of blood. , Some
think that he intended to avenge the injury which the dis-
missed disgusted Israelites had lately done to his country, in
their return, 2 Chron. xxv. 13. and that he had also the
vanity to think of subduing the kingdom of Israel, and reunit-
ing it to Judah. A fool’s lips thus enter into contention, and
his mouth calleth for strokes. They that challenge are charge-
able with that beginning of strife, which is as the letting forth
of water. He that is eager either to fight, or to go to law, may
perhaps have enough of it quickly, and be the first that re-
ents it.
p II. Joash sends him a grave rebuke for his challenge, with
advice to withdraw it, v. 9, 10. 1. He mortifies his pride, by
comparing himself to a cedar, a stately tree, and Amaziah to
a thistle, a sorry weed ; telling him, he was so far from fear-
ing him, that he despised him, and scorned as much to have
any thing to do with him, or make any alliance with him, as
the cedar would to match his daughter to a thistle. The an-
cient house of David he thinks not worthy to be named the
same day with the house of Jehu, though an upstart. How
may a humble man smile to hear two proud and scornful men
set their wits on work, to vilify and undervalue one another |
2. He foretells his fall; a wild beast trode down the thistle,
and so put an end to his treaty with the cedar ; so easily does
Joash think his forces can crush Amaziah, and so unable does
he think him to make any resistance. 3. He shows him, the
folly of his challenge ; “Thou hast indeed smitten Edom, a
weak, unarmed, undisciplined body of men, and therefore
thinkest thou canst carry all before thee, and subdue the re-
gular forces of Israel with as much ease; thine heart has lifted
thee up.” . See where the root of all sin lies; it is in the heart,
thence it flows, and that must bear the blame : it is not Pro-
vidence, the event, the oceasion, whatever it is, that, makes
men proud, or secure, or discontented, or the like, but it is
their own heart that does it, “Thou art proud of the blow thou
hast given to Edom, as if that had made thee formidable to all
mankind.” Those wretchedly deceive themselves, that mag-
nify their own performances, and, because they have been
blessed with some little success and reputation, conclude
themselves fit for any thing, and no less sure of it. 4. He
counsels him to be content with the honour he had won, and
not to hazard that, by grasping at more, that was out of his
reach ; Why shouldst thow meddle to thy hurt, as fools often
do, that will be meddling 7 Prov. xx. 3. Many would have
had wealth and honour enough, if they had but known when
they had enough ; he warns him of the consequence, that it
would be fatal not to himself only, but to his kingdom, which
he ought to protect. - . . . .
III. Amaziah persisted in his resolution, and the issue was
bad, he had better have tarried at home, for Joash gave him
such a look in the face as to put him to confusion;. challengers
commonly prove to be on the losing *; 1. His army was
RTFor E CHRIST, 825.
The reigns of Amaziah, &c.
II. KINGS, XIV.
routed and dispersed, v. 12. Josephus says, “When they
were to engage, they were struck with such a terror, that they
did not strike a stroke, but every one made the best of his way.
2. He himself was taken prisoner by the king of Israel, and
then had enough of looking him in the face. Amaziah’s pedi-
gree comes in here somewhat abruptly, (the son of Joash, the
son of Ahaziah,) because, perhaps, he had gloried in the dig-
nity of his ancestors, or because he now smarted for their
iniquity. 3. The conqueror entered Jerusalem, which tamely
opened to him, and yet he brake down their wall, (and, as
Josephus says, drove his chariotin triumph through the breach,)
in reproach to them, and that he might, when he pleased, take
possession of the royal city. 4. He plundered Jerusalem, took
away all; that was valuable, and returned to Samaria, laden
with spoils, v. 14. It was said of Joash, that he did that which
, was evil in the sight of the Lord, and of Amaziah, that he did
that which was right ; and yet Joash triumphs thus over Ama-
ziah ; and why so 3 Because God would show, in Amaziah’s
fate, that he resists the proud, or because, whatever they were
otherwise, Joash had lately been respectful to one of God’s
prophets, ch. xiii. 14. but Amaziah had been abusive to an-
other, 2.Chron. xxv. 16. and God will honour those who ho-
nour him and his prophets, but those who despise them, and
him in them, shall be lightly esteemed.
I5 Now the rest of the acts of Jehoash which he
did, and his might, and how he fought with Ama-
ziah king of Judah, are they not written in the book
of the Chronicles of the kings of Israel? 16 And
Jehoash slept with his fathers, and was buried in
Samaria, with the kings of Israel; and Jeroboam |
his son reigned in his stead. 17 And Amaziah the
son of Joash king of Judah lived after the death of
Jehoash son of Jehoahaz king of Israel fifteen years.
18 And the rest of the acts of Amaziah, are they not
written in the book of the Chronicles of the kings of
Judah 2, 19 Now they made a conspiracy against
him in Jerusalem : and he fled to Lachish'; but
they sent after him to Lachish, and slew him there.
20 And they brought him on horses; and he was
buried at Jerusalem with his fathers, in the city of
David. 21. And all the people of Judah took Aza-
riah, which was sixteen years old, and made him
king instead of his father Amaziah. 22 He built
Elath, and restored it to Judah, after that the king
slept with his fathers.
Here are three kings brought to their graves in these few
VerSeS. .
1. Joash; king of Israel, v. 15, T6.. We attended his funeral
Once before, ch. xiii. 12, 13. But, because the historian had
occasion to give a further account of his life and actions, he
again mentions his death and burial.
2. Amaziah king of Judah ; 15 years he survived his con-
queror the king of Israel, p. 17. A man may live a great while
after he has been shamed, may be thoroughly mortified, (as
Amaziah, no doubt, was,) and yet not dead; his acts are said
tº be found written in his annals, v. 18. but not his might, for
his eruelty when he was a conqueror over the Edomites, and
isinsolence when he challenged the king of Israel, showed
him void of true courage. He was slain by his own subjects,
who hated him for his mal-administration, v. 19. and made
Jerusalem disagreeable to him, the ignominious breach made in
their walls being occasioned by his folly and presumption; he
fled to Lachish'; how long he continued concealed or sheltered
there, we are not told, but, at last, he was there murdered, v.
19. No further did the rage of the rebels extend, for they
brought him in a chariot to Jerusalem, and buried him there
among his ancestors. -
... 3.; Azariah, succeeded Amaziah, but not till 12 years after
His father’s death, for Amaziah died in the 15th year of Jero-
bigam, as appears by comparing v. 23, with v. 2, but Azariah
did not begin his reign till the 27th of Jeroboam, ch. xxv. 1.
for he was but 4 years old at the death of his father, so that,
for 12 years, till he came to be 16, the government was in the
hands of protectors; he reigned very long, ch. xv. 2. and yet
the account of his reign is here industriously huddled up,
and broken off abruptly, v. 22. He built Elath, which had
belonged to the Edomites, but, it is probable, was recovered by
his father, v. 7, after that the king slept with his fathers, as if
that had been all he did that wº mentioning, or rather,
it is meant of king*iah, he did it soon after he died.
23 In the fifteenth year of Amaziah the son of
Joash king of Judah, Jeroboam the son of Joash
king of Israel began to reign in Samaria, and reign-
ed forty and one years. 24 And he did that which
was evil in the sight of the Lord : he departed not
from all the sins of Jeroboam the son of Nebat, who
made Israel to sin. 25. He restored the coast of
Israel from the entering of Hamath unto the sea of
the plain, according to the word of the Lord God
of Israel, which he spake by the hand of his servant
: Jonah, the son of Amittai, the prophet, which was
of Gath-hepher. 26 For the LoRD saw the affliction
of Israel, that it was very bitter: for there was not
any shut up, nor any left, nor any helper for Israel.
27 And the LoRD said not that he would blot out
the name of Israel from under heaven: but he
: saved them by the hand of Jeroboam the son of
Joash. 28 Now the rest of the acts of Jeroboam,
and all that he did, and his might, how he warred,
and how he recovered Damascus, and Hamath,
, which belonged to Judah, for Israel, are they not
written in the book of the Chronicles of the kings of
| Israel 2.29 And Jeroboam slept with his fathers,
even with the kings of Israel; and Zachariah, his
son reigned in his stead. -
Here is an account of the reign of Jeroboam, the second ; I
doubt it is an indication of the affection and adherence of the
house of Jehu to the sins of Jeroboam the son of Nebat, who
made Israel to sin, that they called, an heir-apparent to the
crown by his name, thinking that an honourable name, which
in the book of God is infamous, and stigmatized as much as
any other. e
I. His reign was long, the longest of all the reigns of the
kings of Israel, he reigned 41 years; yet his contemporary,
Azariah, the king of Judah, reigned longer, even 52 years,
this Jeroboam reigned just as long as Asa had done; 1 Kings
xv. 10. yet one did that which was good, and the other that
which was evil... We cannot measure men's characters by the
length of their lives, or of their outward prosperity ; there is
one event to the righteous and to the wicked. .
II. His character was the same with that of the rest of those
kings; he did that which was evil, v. 24. for he departed not
from the sins of Jeroboam, he kept up the worship of the calves,
and never left that, thinking there was no harm in it, because
it had been the way of all his ancestors and predecessors: but
a sin is never the less evil in God’s sight, whatever it is in
ours, for its being an ancient usage; and a frivolous plea it
. be against doing good, that we have been accustomed to
III. Yet he prospered more than most of them, for though,
in that one thing, he did evil in the sight of the Lord, yet, it is
likely, in other respects, there was some good found in him,
and therefore God owned him. . * : * , º - . . *
I. By prophecy; he raised up. Jonah the son of Amittai, a
Galilean, (so much were they mistaken, that said, out of Gali.
lee ariseth no prophet, John vii. 52.) and by him intimated the
purposes of his favour to Israel, notwithstanding their provo-
cations, encouraged him and his kingdom to take up arms for
the recovery of their ancient possessions, and (which would
contribute no little to their success) assured them, of victory.
It is a sign that God has not cast off his people, if he continue
faithful ministers among them ; when Elisha was gone, who
strengthened the hands of Joash, Jonah was sent to encourage
his son. Happy is the land that has a succession of prophets
running parallel with a succession of princes, that the word
of the Lord may endure for ever; of this Jonah we read much
in that little book of scripture that bears his name ; it is pro-
bable that it was when he was a young man, and fit for such
an expedition, that God sent him to Nineveh, and that it was
when he had yet been but a little conversant with the visions
of God, that he flew off and fretted as he did; and if so, this
is an undoubted evidence of the forgiveness of his faults and
follies, that he was afterward employed as a messenger of
mercy to Israel. A commission amounts to a pardon, and he
that had himself found mercy, notwithstanding his provoca-
tions, could the better-encourage them with the hope of mercy,
* notwithstanding theirs. Some that have been foolish and
passionate, and have gone about their work very awkwardly at
first, yet afterward have proved useful and eminent; men
must not be thrown away for every fault. -
BEFoRE CHRIST, 758.
The reign of Azariah.
II. KINGS, X \.
2. By providence; the event was according to the word of
the Lord, his arms were successful, he restored the coast of
Israel, recovered those frontier towns and countries that lay
from Hamath in the north, to the sea of the plain, that is, the
sea of Sodom, in the south, all which the Syrians had pos-
sessed themselves of, v. 25. Two reasons are here given why
God blessed them with those victories, (1.) Because the dis-
tress was very great, which made them the objects of his com-
bitter ; they that lived in those countries which the enemies
were masters of, were miserably oppressed and enslaved, and
could call nothing their own ; the rest, we may suppose, were
imuch impoverished by the frequent incursions the enemy made
upon them to plunder them, and continually terrified by their
threatenings, so that there was none shut up or left, both towns
and countries were laid waste, and stript of their wealth,
and no helper appeared. To this extremity were they re-
duced, in many parts of the country, in the beginning of Je-
roboam’s reign, when God, in mere pity to them, heard the
cry of their affliction, (for no mention is made here of the cry
of their prayers,) and wrought this deliverance for them by the
hand of Jeroboam. Let those whose case is pitiable, take
comfort from the divine pity; we read of God’s bowels of
mercy, Isa. lxiii. 15. Jer. xxxi. 20. and that he is full of com-
passion, Ps. lxxxvi. 15. (2.) Because the decree was not yet
gone forth for their utter destruction ; he had not as yet said,
he would blot out the name of Israel, v. 27. and because he had
not said it, he would not do it : if it be understood of the dis-
persion of the ten tribes, he did say it, and do it, not long
after ; (reprieves are not pardons';) if of the utter extirpation
of the name of Israel, he never said it, nor will ever do it, for
that name still remains under heaven in the gospel–Israel, and
will, to the end of time, and because they, at present, bare
that name, which was to have this lasting honour, he showed
them this favour, as well as for the sake of the ancient honour
of that name, ch. xiii. 23.
Lastly, Here is the conclusion of Jeroboam's reign ; we
read, v. 28. of his might, and how he warred, but, v. 29. he
slept with his fathers ; for the mightiest must yield to death,
and there is no discharge in that war.
Many prophets there had been in Israel, a constant suc-
£ession of them in every age, but none of the prophets had
left any of their prophecies in writing, till those of this age be-
gan to do it, and their prophecies are part of the canon of
Scripture; it was in the reign of this Jeroboam that Hosea
(who continued very long a prophet) began to prophesy, and
he was the first that wrote his prophecies, therefore the word of
the Lord by him is called the beginning of the word of the Lord,
Hos. i. 2. Then that part of the word of the Lord began to be
Written ; at the same time, Amos prophesied, and wrote his
prophecy ; soon after, Micah, and then Isaiah, in the days of
Ahaz, and Hezekiah ; thus God never left himself without
witness, but in the darkest and most degenerate ages of the
*hurch, raised up some to be burning and shining lights in it,
to their own age, by their preaching and living, and a few, by
*heir writings, to reflect light upon us on whom the ends of
the world are come.
CHAP. XV.
ºn this chapter, I. The history of two of the kings of Judah is briefly re-
corded; 1.. Gf Azariah, º Uzziah, v. 1–7. ". º, - º:
v. 32–38. II. The history of many of the kings of Israel that reigned
at the same time, is given its in short, five in succession, all of whom, ex-
cept one, went down. slain to the pit, and their murderers were their suc-
cessors. 1. Zechariah, the last of the house of Jehu, reigned six months,
and then was slain, and succeeded by Shallum, v. 8–12. 2. Shallum
reigned one month, and then was slain, and succeeded by Menahem, p.
13-15; 3. Menahem reigned ten years, (or tyrannised rather, such was
his barbarous cruelty, v. 16, and unreasonable eractions; v. 20.) and then
died ..? Nº. ſis bed, and left his son to succeed him first, and then suffer for
him, v. 16–22. 4. Pekahiah reigned two years, and then was slain,
and succeeded by Pekah, v. 23–26. 5. Pekah reigned twenty years,
and then was slain, and succeeded by Hoshea, the last of all the kings of
Israel, (p. 27–31.) for things were now working and hastening apace
toward the final destruction of that kingdom.
1. IN the twenty and seventh year of Jeroboam
... I king of Israel began Azariah son of Amaziah
king of Judah to reign. 2. Sixteen years, old was
he when he began to reign, and he reigned two and
-fifty years in Jerusalem : and his mother’s name was
Jechoſiah of Jerusalem. 3. And he did that which
was right in the sight of the Lord, according to all
that his father Amaziah had done: 4 Save that the
bigh places were not removed : the people sacrificed
VoI. I. Ö H.
house, judging the people of the land.
rest of the acts of Azariah, and all that he did, are
passion, v. 26. Though he saw not any signs of their repent- | they not written in the book of the Chronicles of the
ance and reformation, yet he saw their affliction, that it was very |
and burnt incense still on the high places. 5 And
the LoRd smote the king, so that he was a leper
unto the day of his death, and dwelt in a several
house. And Jotham the king’s son was over the
6. And the
kings of Judah : 7 So Azariah slept with his fa-
thers; and they buried him with his fathers in the
city of David: and Jotham his son reigned in his
stead.
This is a short account of the reign of Azariah.
1. Most of it is general, and the same that has been given
of others; he began young, and reigned long, v. 2. did, for
the most part, that which was right, v. 3. It was happy, for
the kingdom, that a good reign was a long one : only he had
not zeal and courage enough to take away the high places, v. 4.
2. That which is peculiar, v. 5. (that God smote him with
a leprosy,) is more largely related, with the occasion of it, 2
Chron. xxvi. 16, &c. where we have also a fuller account of
the glories of the former part of his reign, as well as of the
disgraces of the latter part of it. He did that which was right,
as Amaziah had done; like him, he began well, but failed be-
fore he finished. Here we are told, (1.) That he was a leper;
the greatest of men are not only subject to the common cala-
mities, but also to the common infirmities, of the human
nature; and if they be guilty of any heinous sin, they lie as
open as the meanest to the most grievous strokes of divine ven-
geance. (2.) God smote him with this leprosy, to chastise
him for his presumptuous invasion of the priests office ; if
great men be proud men, some way or other, God will humble
them, and make them know he is both above them, and against
them, for he resisteth the proud. (3.) That he was a leper to
the day of his death; though we have reason to think he re-
pented, and the sin was pardoned, yet, for warning to others,
he was continued under this mark of God's displeasure as long
as he lived, and perhaps it was for the good of his soul, that
he was so. (4.) That he dwelt in a several house, as being made
ceremonially unclean by the law, to the discipline of which,
though a king, he must submit; he that presumptuously in-
truded into God’s temple, and pretended to be a priest, is
justly shut out from his own palace, and shut up as a prisoner
or a recluse, ever after. We suppose that his several house was
made as convenient and agreeable as might be ; some trans-
late it.a free house, where he had liberty to take his pleasure :
but, however, it was a great mortification to one that had been
so much a man of honour, and a man of business, as he had
been, to be cut off from society, and dwell always in a several
house : it would almost make life itself a burthen, even to kings,
though they have never any to converse with but their inferiors;
the most contemplative men would soon be weary of it. (5.)
That his son was his viceroy in the affairs both of his court,
for he was over the house, and of his kingdom, for he was judg-
ing the people of the land; and it was both a comfort to him:
and a blessing to his kingdom, that he had such a son to fill
up his room. *
8 In the thirty and eighth year of Azariah king
of Judah did Zachariah the son of Jeroboam reign
over Israel, in Samaria six months. 9 And he did
that which was evil in the sight of the LORD, as his
fathers had done: he departed not from the sins of
Jeroboam the son of Nebat, who made Israel to sin.
10 And Shallum the son of Jabesh conspired against
him, and smote him before the people, and slew him,
and reigned in his stead. 11 And the rest of the acts
of Zachariah, behold, they are written in the book
of the Chronicles of the kings of Israel. 12. This was
the word of the LoRD which he spake unto Jehu,
saying, Thy sons shall sit on the throne of Israel, unto
the fourth generation. And so it came to pass. , 13
Shallum the son of Jabesh began to reign in the nine
and thirtieth year of Uzziah king of Judah’; and he
reigned a full month in Samaria. 14 For Mena-
hem the son of Gadi went up from Tirzah, and came
to Samaria, and smote Shallum the son of Jabesh in
Samaria, and slew him, and reigned in his stead.
15 And the rest of the acts of Shallum, and his con-
spiracy which he made, behold, they are written in
969
TłEFORE CHRIST, 758.
Jºevolutions in Israel.
II. KINGS, XV.
the book of the Chronicles of the kings of Israel.
16 Then Menahem smote Tiphsah, and all that were
therein, and the coasts thereof from Tirzah : because
they opened not to him, therefore he smote it ; and
all the women therein that were with child he ripped
up. 17. In the nine and thirtieth year of Azariah
king of Judah began Menahem the son of Gadi to
reign over Israel, and reigned ten years in Samaria.
18 And he did that which was evil in the sight of
the LORD : he departed not all his days from the
sins of Jeroboam the son of Nebat, who made Israel
to sin. 19 And Pul the king of Assyria came
against the land: and Menahem gave Pul a thousand
talents of silver, that his hand might be with him,
to confirm the kingdom in his hand. 20 And Mena-
hem exacted the money of Israel, even of all the
mighty men of wealth, of each man fifty shekels of
silver, to give to the king of Assyria: so the king of
Assyria turned back, and stayed not there in the
land. 21 And the rest of the acts of Menahem, and
all that he did, are they not written in the book of
the Chronicles of the kings of Israel ? 22 And
Menahem slept with his fathers: and Pekahiah his
son reigned in his stead. 23. In the fiftieth year of
Azariah king of Judah, Pekahiah the son of Mena-
hem began to reign over Israel in Samaria, and
ºreigned two years. 24 And he did that which was
evil in the sight of the LoRD ; he departed not from
the sins of Jeroboam the son of Nebat, who made
Israel to sin. 25 But Pekah the son of Remaliah,
a captain of his, conspired against him, and smote
him in Samaria, in the palace of the king’s house,
with Argob and Arieh, and with him fifty men of
the Gileadites: and he killed him, and reigned in
his room, 26 And the rest of the acts of Pekahiah,
and all that he did, behold, they are written in the
book of the Chronicles of the kings of Israel. 27
In the two and fiftieth year of Azariah king of
Judah, Pekah the son of Remaliah began to reign
over Israel in Samaria, and reigned twenty years.
28 And he did that which was evil in the sight of the
LORD ; he departed not from the sins of Jeroboam
the son of Nebat, who made Israel to sin. 29 In the
days of Pekah king of Israel, came Tiglath-pileser
king of Assyria, and took Ijon, and Abel-beth-
maachah, and Janoah, and Kedesh, and Hazor, and
Gilead, and Galilee, all the land of Naphtali, and
carried them captive to Assyria. 30 And Hoshea
the son of Elah made a conspiracy against Pekah
the son of Remaliah, and smote him, and slew him,
and reigned in his stead, in the twentieth year of
Jotham the son of Uzziah. 31 And the rest of the
acts of Pekah, and all that he did, behold, they are
* in the book of the Chronicles of the kings of
SIſa 6:1.
The best days of the kingdom of Israel were while the
government was in Jehu's family; in his reign, and the next
three, though there were many abominable corruptions and
miserable grievances in Israel, yet the crown went in succes-
sion, the kings died in their beds, and some care was taken of
public affairs; but now that those days are at an end, the
thistory which we have in these verses, of about 33 years, re-
presents the affairs of that kingdom in the utmost confusion
imaginable; woe to them that were with child, (v. 16.) and to
them that gave suck in those days, for then must needs be
great tribulations, when, for the transgression of the land,
many were the princes thereof.
J. Let us observe something, in general, concerning these
*nhappy revolutions, and the calamities which must needs
attend them ; these bad times, as they may truly be called.
1. God had tried the people of Israel both with judgments
and mercies, explained and enforced by his servants the pro-
phets, and yet "#, continued impenitent and unreformed,
and therefore God justly brought these miseries upon them ;
as Moses had warned them, If ye will yet walk contrary to me,
I will punish you yet seven times more, Lev. xxvi. 21, &c.
2. God made good his promise to Jehu, that his sons, to the
fourth generation after him, should sit upon the throne of
Israel; which was a greater favour than was shown to any of
the royal families, either before or after his. God had said it
should be so, ch. x. 30. and we are told in this chapter, v. 12.
that so it came to pass. See how punctual God is to his pro-
mises; these calamities God long designed for Israel, and they
deserved them, yet they were not inflicted till that word had
taken effect to the full ; thus God rewarded Jehu for his zeal
in destroying the worship of Baal and the house of Ahab ; and
yet, when the measure of the sins of the house of Jehu was
full, God avenged upon it the blood then shed, called the
blood of Jezreel, Hos. i. 4.
3. All these kings did that which was evil in the sight of the
Lord, for they walked in the sins of Jeroboam the son of Nebat;
though at variance with one another, yet, in this, they agreed,
to keep up idolatry, and the people loved to have it so; though
they were emptied from vessel to vessel, that taste remained in
them, and that scent was not changed. It was sad indeed,
when their government was so often altered, (yet never for the
better,) that, among all those contending interests, none of
them should think it as much their interest to destroy the
calves, as others had done to support them. -
4. Each of these. (except one) conspired against his prede-
cessor, and slew him, Shallum, Menahem, Pekah, and Hoshea,
all traitors and murderers, and yet all kings a while ; one of
them 10, another 20, and another 9 years; for God may suffer
wickedness to prosper, and to carry away the wealth and
honours a while, but, sooner or later, blood shall have blood,
and he that dealt treacherously shall be dealt treacherously
with ; one wicked man is often made a scourge to another, and
every wicked man, at length, a ruin to himself.
5. The ambition of the great men made the nation misera-
ble; here is Tiphsah, a city of Israel, barbarously destroyed,
with all the coasts thereof, by one of these pretenders, v. 16.
and, no doubt, it was through blood that each of them waded
to the throne, nor could any of these kings perish alone ; no
land can have greater pests, nor Israel worse troublers, than
such men as care not how much the welfare and repose of
their country are sacrificed to their revenge, and affectation of
dominion.
6. While the nation was thus shattered by divisions at home,
the kings of Assyria, first one, v. 19. and then another, v. 29.
came against it, and did what they pleased ; nothing does
more toward the making of a nation an easy prey to a common
enemy, than intestine broils, and contests for the sovereignty;
happy the land where that is settled. -
7. This was the condition of Israel, just before they were
quite ruined, and carried away captives, for that was done in
the ninth year of Hoshea, the last of these usurpers. If they
had, in these days of confusion and perplexity, humbled them-
selves before God, and sought his face, that final destruction
might have been prevented ; but, when God judgeth, he will
overcome ; these factions, the fruit of an evil spirit sent among
them, hastened that captivity; for a kingdom, thus divided
against itself, will soon come to desolation.
II. Let us take a short view of the particular reigns.
1. Zachariah, the son of Jeroboam, began to reign in the
thirty-eighth year of Azariah, or Uzziah, king of Judah, v. 8.
Some of the most critical chronologers reckon, that, between
Jeroboam and his son Zachariah, the throne was vacant 22
years, others 11 years, through the disturbances and dissen-
sions that were in the kingdom ; and then it was not strange
that Zachariah was deposed before he was well seated on the
throne ; he reigned but six months, and then Shallum slew
him before the people, perhaps, as Caesar was slain in the
senate, or he put him to death publicly as a criminal, with the
approbation of the people, to whom he had, some way or
other, made himself odious; so ended the line of Jehu.
2. But had Shallum peace, who slew his master ? No, he
had not, v. 13. one month of days measured his reign, and
then he was cut off: perhaps to this the prophet, who then
lived, refers, Hos. v. 1. Now shall a month devour them with
their portions. That dominion seldom lasts long which is
founded in blood and falsehood. Menahem, either provoked
by his crime, or animated by his example, soon served him as
he had served his master, slew him, and reigned in his stead, v.
14. Probably, he was general of the army, which then lay
encamped at Tirzah, and, hearing of Shallum’s treason and
usurpation, hastened to punish it, as Omri did that of Zimri
in a like case, 1 Kings xvi. 17. -
3. Menahem held the kingdom ten years, v. 17. Buá
BEFORE CHRIST, 742.
II. KING S, XVI. Reign of Jotham king of Judah.
whereas we have heard that the kings of the house of Israel
tvere merciful kings, 1 Kings xx. 31. this Menahem (the
scandal of his country) was so prodigiously cruel to those
of his own nation, which hesitated, a little, at submitting to
him, that he not only ruined a city, and the coasts thereof,
but, forgetting that he himself was born of a woman, ripped
up all the women with child, v. 16. We may well wonder that
it should ever enter into the heart of any man to be so bar-
barous, and to be so perfectly lost to humanity itself. By
these cruel methods he hoped to strengthen himself, and to
frighten all others into his interests; but, it seems, he did
not gain his point ; for when the king of Assyria came against
him, (1.) So little confidence had he in his people, that he
durst not meet him as an enemy, but was obliged, at a vast
expense, to purchase a peace with him. (2.) Such need had
he of help to confirm the kingdom in his hand, that he made it
part of his bargain with him, (a bargain which, no doubt, the
king of Assyria knew how to make a good hand of, another
time,) that he should assist him against his own subjects that
were disaffected to him. The money wherewith he purchased
his friendship, was a vast sum, no less that 1,000 talents of
silver, v. 19. which Menahem exacted, it is probable, by
military execution, of all the mighty men of wealth, very con-
siderately sparing the poor, and laying the burthen (as was
fit) on those that were best able to bear it; being raised, it
Was given to the king of Assyria, as pay for his army, fifty
shekels of silver for each man in it; thus he got clear of the
king of Assyria for this time, he stayed not to quarter in the
land, v. 20. but his army now got so rich a booty with so
little trouble, that it encouraged them to come again, not
long after, when they laid all waste ; thus was he the betray-
er 9f his country that should have been the protector of it.
4. Pekahiah, the son of Menahem, succeeded his father,
but reigned only two years, and then was treacherously slain
by Pekah, falling under the load both of his own and of his
father's wickedness. It is repeated concerning him, as before,
that he departed not from the sins of Jeroboam : still that is
mentioned to show that God was righteous in bringing that
destruction upon them ; which came not long after, because
they hated to be reformed, v. 24. Pekah, it seems, had some
persons of figure in his interest, two of them are here named,
v. 25. and with their help he compassed his design.
5. Pekah, though he got the kingdom by treason, kept it
20 years, v. 27...so long it was before his violent dealing re-
turned upon his own head ; but it returned at last. This
Pekah, son of Remaliah, (1.) Made himself more consider.
able abroad than any of these usurpers, for he was, even in
the latter end of his time, (in the reign of Ahaz, which began
in his 17th year,) a great terror to the kingdom of Judah, as
We find, Isa. vii.1, &c. (2.) He lost a great part of his
kingdom to the king of Assyria ; several cities are here
named, v. 29. which were taken from him, all the land of
Gilead on the other side Jordan, and Galilee in the north,
containing the tribes of Naphtali and Zebulun, were seized,
and the inhabitants carried captive into Assyria. By this
judgment God punished him for his attempt upon Judah and
Jerusalem; it was then foretold, that within two or three years
after he made that attempt, before a child, then born, should
be able to cry, My father and my mother, the riches of Sama-
ria should be taken away before the king of Assyria, Isa. viii.
4. and here we have the accomplishment of that prediction.
(3.) Soon after this, he left his life to the resentments of his
Countrymen, who, it is probable, were disgusted at him for
leaving them exposed to a foreign enemy, while he was
invading Judah ; this Hoshea took advantage of, and to gain
his crown, seized his life, slew him, and reigned in his stead.
Surely he was fond of a crown indeed, who, at this time,
would run such a hazard as a traitor did : for the crown of
Israel, now that it had lost the choicest of its flowers and
jewels, was lined more than ever with thorns, had, of late,
been fatal to all the heads that had worn it, was forfeited to
divine justice, and now ready to be laid in the dust; a crown
which a wise man would not have taken up in the street, yet
Hoshea not only ventures upon it, but ventures for it, and it
cost him dear. -
32. In the second year of Pekah the son of Rema-
liah king of Israel, began Jotham the son of Uzziah
king of Judah to reign. 33 Five and twenty years
old was he when he began to reign, and he reigned
sixteen years in Jerusalem; and his mother's name
was Jerusha, the daughter of Zadok. 34 And he
did that which was right in the sight of the Lord :
he did according to all that his father Uzziah had
done. 35 Howbeit, the high places were not re-
moved : the people sacrificed and burned incense
still in the high places. He built the higher gate of
the house of the LORD. 36 Now the rest of the acts
of Jotham, and all that he did, are they not written
in the book of the Chronicles of the kings of Judah 7
37 In those days the LORD began to send against
Judah, Rezin the king of Syria, and Pekah the son
of Remaliah. 38 And Jotham slept with his
fathers, and was buried with his fathers in the city
of David his father: and Ahaz his son reigned in
his stead.
We have here a short account of the reign of Jotham king
of Judah, of whom we are told, -
1. That he reigned very well, did that which was right in the
sight of the Lord, v. 34. Josephus gives him a very high cha-
racter, that he was pious toward God, just toward men, and
Iaid out himself for the public good ; that, whatever was
amiss, he took care to have it rectified ; and, in short, wanted
no virtue that became a good prince. Though the high places
were not taken away, yet, to draw people from them, and keep
them close to God’s holy place, he showed great respect to the
temple, and built the higher gate which he went through to:
the temple. If magistrates cannot do all they would, for the
suppressing of vice and profaneness, let them do so much the
more for the support and advancement of piety and virtue,
and bringing of them into reputation. If they cannot pull
down the high places of sin, yet let them build and beautify
the high gate of God’s house. -
2. That he died in the midst of his days, v. 33. Of most of
the kings of Judah we are told how old they were when they
began their reign, and by that may compute how old they were
when they died ; but no account is kept of the age of any of
the kings of Israel, (that I remember,) only of the years of
their reigns. This honour God would put upon the kings of
the house of David above those of other families. And by
these accounts it appears, that there was none of all the
kings of Judah that reached David’s age, 70, the common
age of man. Asa's age I do not find, Uzziah lived to be 68,
Manasseh 67, and Jehoshaphat 60 ; and these were the three
oldest ; many of them, that were of note, did not reach 50.
This Jotham died at 41. He was too great a blessing to be
continued long to such an unworthy people. His death was
a judgment, especially considering the character of his son
and successor. -
3. That in his days the confederacy was formed against
Judah, by Rezin, and Remaliah’s son, the king of Syria, and
the king of Israel, which appeared so very formidable in the
beginning of the reign of Ahaz, that, upon notice of it, the
heart of that prince was moved, and the heart of the people, as
the trees of the wood are moved with the wind, Isa. vii. 2. The
confederates were unjust in the attempt, yet it is here said, v.
37. The Lord began to send them against Judah, as he bade
Shimei curse David, and took away from Job what the Sa-
beans robbed him of. Men are God’s hand, the sword, the
rod in his hand, which he makes use of as he pleases, to serve
his own righteous counsels, though men be unrighteous in
their intentions. This storm gathered in the reign of pious
Jotham, but he came to his grave in peace, and it fell upon
his degenerate son.
CHAP. XVI.
This chapter is wholly taken up with the reign of Ahaz, and we have
quite enough of it, unless it were better. He had a good father, and a
better son, and yet was himself one of the worst of the kings of Judah.
I. He was a notorious idolater, v. 1-4... II. With the treasures of the
temple, as well as his own, he hired the king of Assyria fo invade Syria
and Israel, v. 5–9 III. He took pattern, from an idol's altar which
he saw at Damascus, for a new altar in God's temple, v. 10–16. IP.
He abused and embezzled the furniture of the temple, v. 17, 18. And
so his story ends, v. 19, 20.
1 TN the seventeenth year of Pekah the son of
Remaliah, Ahaz the son of Jotham king of
Judah began to reign. 2 Twenty years old was
Ahaz when he began to reign, and reigned sixteen
years in Jerusalem, and did not that which was right
in the sight of the Lord his God, like David his
father. 3 But he walked in the way of the kings of
Israel; yea, and made his son to pass through the
fire, according to the abominations of the heathen,
whom the Lo RD cast out from before the children of
977 -
BEFor E CHRIST, 742.
The reign of Ahaz in Judah.
II. KINGS, XVI.
Israel. 4 And he sacrificed and burnt incense in
the high places, and on the hills, and under every
green tree.
We have here a general character of the reign of Ahaz, few
and evil were his days; few, for he died at thirty-six; evil,
for we are here told,
1. That he did not that which was right, like David, v. 2.
that is, he had none of that concern and affection for the in-
stituted service and worship of God, which David was famous
for. He had no love for the temple, made no conscience of
his duty to God, nor had any regard to his law. Herein he
was unlike David ; it was his honour, that he was of the house
and lineage of David, and it was owing to God’s ancient cove-
nant with David that he was now upon the throne, which
aggravated his wickedness, that he was a reproach to that ho-
nourable name and family, which therefore was really a re-
proach to him ; (Degeneranti genus opprobrium—A good ex-
traction is a disgrace to him who degenerates from it ;) and that.
though he enjoyed the benefit of David’s piety, he did not.
tread in the steps of it.
2. That he walked in the way of the kings of Israel, v. 3.
who all worshipped the calves. He was not joined in any
affinity with them, as Jehoram and Ahaziah were with the
house of Ahab, but er mero motu-without any instigation,
walked in their way. The kings of Israel pleaded policy and
reasons of state for their idolatry, but Ahaz had no such pre-
tence, in him it was the most unreasonable impolitic thing
that could be. They were his enemies, and had proved ene:
mies to themselves too by their idolatry, yet he walked in their
way.
3. That he made his sons to pass through the fire, to the honour
of his dunghill deities. He burnt them, so it is expressly said
of him, 2 Chron. xxviii. 3. burnt some of them, and perhaps
made others of them (Hezekiah, himself not excepted, though
- afterward he was never the worse for it) to pass between two
fires, or to be drawn through a flame, in token of their dedi-
cation to the idol.
4. That he did according to the abomnation of the heathen Tiglathjiles. king of Assyria, and saw an altar
that was at Damascus : and king Ahaz sent to
Urijah the priest the fashion of the altar, and the
pattern of it, according to all: the workmanship
ºphom the Lord had cast out. It was an instance of his great
folly, that he would be guided by those in his religion, and
follow them, whom he saw fallen into the ditch before his
eyes ; and of his great impiety, that he would conform to those
usages which God had declared to be abominable to him :
and set himself to write after the copy of those whom God
had cast out, thus walking directly contrary to God.
5. That he sacrificed in the high places, v. 4. If his father
had but had zeal enough to take them away, it might have
prevented the debauching of his sons: but they that connive
at sin know not what dangerous snares they lay for those that
cºme after them... He forsook God's house, was weary of that
place, where, in his father's time, he had often been detained
before the Lord, and performed his devotions on high hills,
where he had a better prospect, and under green trees, where
he had a more pleasant shade. It was a religion little worth,
which was guided by fancy, not by faith. .
5 Then Rezin king of Syria, and Pekah son of
Remaliah king of Israel, came up to Jerusalem to
War: and they besieged Ahaz, but could not over-
come him. 6 At that time Rezin king of Syria
recovered Elath to Syria, and drave the Jews from
Elath ; and the Syrians came to Elath, and dwelt
there unto this day. 7. So Ahaz sent messengers
to Tiglath-pileser king of Assyria, saying, I am thy
servant, and thy son : come up and save me out of
the hand of the king of Syria, and out of the hand
of the king of Israel, which rise up against me. 8
And Ahaz took the silver and gold that was found
in the house of the LoRD, and in the treasures of
the king's house, and sent it for a present to the
king of Assyria. 9 And the king of Assyria heark-
ened unto him; for the king of Assyria went up
against Damascus, and took it, and carried the peo-
ple of it captive to Kir, and slew Rezin.
Here is, 1: The attempt of his confederate neighbours, the
kings of Syria and Israel, upon him. They thought to have
made themselves masters of Jerusalem, and to have set a king
of their 9.wn in it, Isa. vii.6. In that, they fell short, but the
king of Syria recovered Elath, a considerable port upon the
Red sea, which Amaziah had taken from the Syrians, ch. xiv.
22. What can. § keep, that have lost their religion ?
this his new patron and guardian. . I - e.
rity he had thus to dispose of the public stock: ; but it is com-
–A
#. hem expect, thenceforward, to be always on the losing
3. InCi. - -
2. His project to get clear of them. Having forsaken God,
he had neither courage nor strength to make head against his
enemies, nor could he, with any boldness, ask help of God,
but he made his court to the king of Assyria, and got him to
come in for his relief. Those whose hearts condemn them,
will go any whither in a day of distress, rather than to God.
Was it because there was not a God in Israel, that he sent to
the Assyrian for help ? Was the Rock of ages removed out of
its place, that he stayed himself on this broken reed 2 The
sin itself was its own punishment; for though it is true that
he gained his point, (the king of Assyria hearkened to him,
and, to serve his own turn, made a descent upon Damascus,
whereby he gave a powerful diversion to the king of Syria, v.
9. and obliged him to let fall his design against Ahaz, carry-
ing the Syrians captive to Kir, as Amos had expressly fore-
told, ch. i. 5.) yet, considering all, he made but a bad bargain,
for, to compass this, - -
(1.) He enslaved himself; v. 7. I am thy servant and thy.
son, that is, “I will be as dutiful and obedient to thee as to a
master or father, if thou wilt but do me this good turn.” Had
he thus humbled himself to God, and implored his favour, he
might have been delivered upon easier terms; he might have
saved his money, and needed only to have parted with his
sins; but if the prodigal forsake his father's house, he soon
becomes a slave to the worst of masters, Luke xv. 15.
(2.) He impoverished himself; for he took the silver and
gold that were laid up in the treasury both of the temple and
of the kingdom, and sent it to the king of Assyria, v. 8. Both
church and state must be squeezed and exhausted, to gratify
I know not what autho-
mon for those that have brought, themselves into straits by one.
sin, to help themselves out by another ; and those that have
alienated themselves from God will make no difficulty of
alienating any of his rights.
10 And king Ahaz went to Damascus to meet
thereof. 11 And Urijah the priest built an altar
according to all that king Ahaz had sent from Da-
mascus: so Urijah the priest made it against king
Ahaz came from Damascus. 12 And when the
king was come from Damascus, the king saw the
altar: and the king approached to the altar, and
offered thereon. 13 And he burnt his burnt-offering,
and his meat-offering, and poured his drink-offering,
and sprinkled the blood of his peace-offerings upon
the altar. 14 And he brought also the brazen altar,
which was before the LoRD, from the fore-front of
the house, from between the altar and the house of
the Lord, and put it on the north side of the altar.
15 And king Ahaz commanded Urijah the priest,
saying, Upon the great altar burn the morning
burnt-offering, and the evening meat-offering, and
the king’s burnt-sacrifice, and his meat-offering,
with the burnt-offering of all the people of the land,
and their meat-offering, and their drink-offerings;
and sprinkle upon it all the blood of the burnt-
offering, and all the blood of the sacrifice: and the
brazen altar shall be for me to inquire by.
I6 Thus
did Urijah the priest, according to all that king
Ahaz commanded. -
Though Ahaz had himself sacrificed in high places, on hills,
and under every green tree, v. 4. yet God’s altar had hitherto
continued in its place, and in use, and the king's burnt-offer-
ing and his meat-offering, v. 15. had been offered upon it by
the priests that attended it ; but here we have it taken away
by wicked Ahaz, and another altar, an idolatrous one, put in
the room of it—a bolder stroke than the worst of the kings had
yet given to religion. We have here,
I. The model of this new altar, taken from one at Damas-
cus, by the king himself, v., 10. The king of Assyria having
taken Damascus, thither Ahaz went, to congratulate him on
his success, to return him thanks for the kindness he had
done him by this expedition, and, as his servant and son, tº
BEFor E CHRIST, 726.
The death of Ahaz.
II. KINGS, XVII.
receive his commands. Had he been faithful to his God, he
had not needed to have crouched thus to a foreign power. At
Damascus, either while viewing the rarities of the place, or
rather while joining with them in their devotions, (for when
he was there, he thought it no harm to do as they did,) he saw
an altar that pleased his fancy extremely, not such a plain
old-fashioned one as that which he had been trained up in an
attendance upon at Jerusalem, but curiously carved, it is like-
ly, and adorned with image work; there were many things
about it which were significant, he thought, surprising, charm-
ing, and calculated to excite his devotion. Solomon had but
a dull fancy, he thinks, compared with the ingenious artist
that made this altar. Nothing will serve him but he must have
an altar just like this: a pattern of it must be taken imme-
diately ; he cannot stay till he returns himself, but sends it
before him in all haste, with orders to Urijah the priest to get
one made exactly according to this model, and have it ready
against he came home. The pattern God showed to Moses
in the mount, or to David by the Spirit, was not comparable
to this pattern sent from Damascus. The hearts of idolaters
walked after their eyes, which are therefore said to go a whor-
ing after their idols; but the true worshippers worship the true
God by faith.
... II: The making of it by Urijah the priest, v. 11. This Uri-
jah, it is likely, was the chief priest, who, at this time, presided
in the temple-service. To him Ahaz sent an intimation of his
mind, (for we read not of any express orders he gave him,) to
get an altar made by this pattern. And, without any dispute
ºr objection, he put it in hand immediately, being perhaps as
fond of it as the king was, at least, being very willing to hu-
mour the king, and desirous to curry favour with him. Per-
haps he might have this excuse for gratifying the king herein,
that, by this means, he might keep him to the temple at Jeru-
salem, and prevent his totally deserting it for the high places
and the groves. “Let us oblige him in this,” (thinks Uri-
jah,) “ and then he will bring all his sacrifices to us; for by
this craft we get our living.” But, whatever pretence he had,
it was a most base wicked thing for him that was a priest, a
chief priest, to make this altar in compliance with an idol-
atrous prince. For hereby, 1. He prostituted his authority,
and profaned the crown of his priesthood, making himself a
servant to the lusts of men. There is not a greater disgrace
to the ministry than obsequiousness to such wicked commands
as this was. 2. He betrayed his trust. As priest, he was
bound to maintain and defend God’s institutions, and to oppose
and witness against all innovations; and for him to assist and
serve the king, in setting up an altar to confront the altar
which, by divine appointment, he was consecrated to minister
at, was such a piece of treachery and perfidiousness, as may
justly render him infamous to all posterity. Had he only con-
nived at the doing of it, had he been frightened into it by me-
naces, had he endeavoured to dissuade the king from it, or
but delayed the doing of it till he came home, that he might
first talk with him about it, it had not been so bad ; but so
willingly to walk after his commandment, as if he were glad
of the opportunity to oblige him, was such an affront to the
God he served as was utterly inexcusable.
III. The dedicating of it. Urijah, perceiving that the king’s
heart was much upon it, took care to have it ready against he
game down, and set it near the brazen altar, but somewhat
lower and further from the door of the temple. The king was
exceedingly pleased with it, approached to it with all possible
veneration, and offered thereon his burnt-offering, &c. v. 12,
13. His sacrifices were not offered to the God of Israel, but
to the gods of Damascus, as we find, 2 Chron. xxviii. 23. and,
when he borrowed the Syrians' altar, no marvel that he bor.
rowed their gods. Naaman the Syrian embraced the God of
Hºhen he got earth from the land of Israel to make an
alta.T. Of .
... TV. The removal of God’s altar, to make room for it. Uri-
jah was so modest, that he put this altar at the lower end of
the court, and left God’s altar in its place, between this and
the house of the Lord, v. 14. But that would not satisfy Ahaz ;
he removed God's altar to an obscure corner, in the north side
of the court, and put his own before the sanctuary, in the
place of it. He thinks his new altar is much more stately,
and much more sightly, and disgraces that ; and therefore let
that be laid aside as a vessel in which theré was no pleasure.
His superstitious invention at first justled with, but at length
justled out, God’s sacred institution. Note, Those will soon
come to make nothing of God, that will not be content to make
him their all. Ahaz durst not (perhaps for fear of the people)
quite demolish the brazen altar, and knock it to pieces; but,
while he ordered all the sacrifices to be offered upon his new
altar, v. 15. The brazen altar (says he) shall be for me to inquire
by. Having thrust it out from the use for which it was insti- '
tuted, which was to sanctify the gifts offered upon it, he pre-
tends to advance it above its institution, which it is common
for superstitious people to do. The altar was never designed
for an oracle, yet Ahaz will have it for that use. The Romish
church seemingly magnifies Christ's sacraments, yet wreteh-
edly corrupts them. But some give another sense of Ahaz’s
purpose ; “As for the brazen altar, I will consider what to do
with it, and give order about it.” The Jews say, that, after-
ward, of the brass of it he made that famous dial which was
called the dial of Ahaz, ch. xx. 11. The base compliance of
the poor-spirited priest with the presumptuous usurpations of
an ill-spirited king, is again taken notice of, v. 16. Urijah the
priest did according to all that king Ahaz commanded. Misera-
ble is the case of great men, when those that should reprove
them for their sins strengthen and serve them in their sins.
17 And king Ahaz cut off the borders of the bases,
and removed the laver from off them ; and took
down the sea from off the brazen oxen that were
under it, and put it upon a pavement of stones. 18
And the covert for the sabbath that they had built
in the house, and the king’s entry without, turned
he from the house of the LoRD for the king of
Assyria. 19 Now the rest of the acts of Ahaz which
he did, are they not written in the book of the Chro-
nicles of the kings of Judah : 20 And Ahaz slept
with his fathers, and was buried with his fathers in
the city of David : and Hezekiah his son reigned
in his stead.
Here is, 1. Ahaz abusing the temple; not the building it-
self, but some of the furniture of it. (1.) He defaced the bases
on which the lavers were set, 1 Kings vii. 28, 29. and took
down the molten sea, v. 17. These the priests used for wash-
ing; against them therefore he seems to have had a particular
spite. It is one of the greatest prejudices that can be done to
religion, to obstruct the purifying of the priests, the Lord’s
ministers. (2.) He removed the covert for the sabbath ; erect-
ed either in honour of the sabbath, or for the conveniency of
the priests, when, on the sabbath, they officiated in greater
numbers than on other days. Whatever it was, it should seem,
that, in removing it, he intended to put a contempt upon the
sabbath, and so to open as wide an inlet as any other to all
manner of impiety. (3.) The king's entry, which led to the
house of the Lord, for the convenience of the royal family,
(perhaps that ascent which Solomon had made, and which the
queen of Sheba admired, 1 Kings x. 5.) he turned another way,
to show that he did not intend to frequent the house of the
Lord any more. This he did for the king of Assyria, to oblige
him, who perhaps returned his visit, and found fault with this
entry, as an inconvenience and disparagement to his palace.
When those that have had a ready passage to the house of the
Lord, to please their neighbours, turn it another way, they are.
going down the hill apace toward their ruin.
2. Ahaz resigning his life in the midst of his days, at 36
years of age, v. 19. and leaving his kingdom to a better man,
Hezekiah his son, v. 20. who proved as much a friend to the
temple as he had been an enemy to it. Perhaps, this very son
he had made to pass through the fire, and thereby dedicated
him to Moloch ; but God, by his grace, snatched him as a
brand out of the burning.
This chapter gives us an account of the captivity of the ten tribes, and so
finishes the history of that kingdom, after it had continued about 265
gears, from the setting up of Jeroboam the son of Nebat. In it, we have,
T. A short narrative of this destruction, v. 1-6. II. Remarks upon
it, and the causes of it, for the justifying of God in it, and for warning
to others, v. 7—23. III. An account of the nations which succeeded -
them in the possession of their land, and the mongrel religion set up
among them, v. 24–41.
1 TN the twelfth year of Ahaz king of Judah,
H began Hoshea the son of Elah to reign in
Samaria over Israel nine years. 2 And he did that
which was evil in the sight of the Lord, but not as
the kings of Israel that were before him. 3 Against
him came up Shalmaneser king of Assyria; and
Hoshea became his servant, and gave him presents.
4 And the king of Assyria found conspiracy in
Hoshea: for he had sent messengers to So king of
Egypt, and brought no present to the king of
Assyria, as he had done year by year: therefore the
king of Assyria shut him up, *}, bound him in
BEFORE CHRIST, 730.
II. KINGS, XVII. Israelites carried into captivity.
prison. 5 Then the king of Assyria came up
throughout all the land, and went up to Samaria,
and besieged it three years. 6 In the ninth year of
Hoshea the king of Assyria took Samaria, and car-
ried Israel away into Assyria, and placed them in
Halah, and in Habor by the river of Gozan, and in
the cities of the Medes.
We have here the reign and ruin of Hoshea, the last of the
kings of Israel, concerning whom observe,
I. That though he forced his way to the crown by treason
and murder, as we read, ch. xv. 30. yet he gained not the pos-
session of it till seven or eight years after ; for it was in the
fourth year of Ahaz that he slew Pekah, but did not himself
Thegin to reign till the twelfth year of Ahaz, v. 1. Whether
by the king of Assyria, or by the king of Judah, or by some
of his own people, does not appear, but, it seems, so long he
was kept out of the throne he aimed at. Justly were his bad
practices thus, chastised, and the word of the prophet was
thus fulfilled, Hos. x. 3. Now they shall say, We have no
King, because we feared not the Lord.
II. That though he was bad, yet not so bad as the kings of
Israel that had been before him, v. 2. not so devoted to the
calves as they had been. One of them, (that at Dan,) the
Jews say, had been, before this, carried away by the king of
Assyria in that expedition, ch. xv. 29. to which, perhaps, the
prophet refers, Hos. viii. 5. Thy calf, O Samaria, has cast thee
%. which made him put the less confidence in the other.
nd some say that this Hoshea took off the embargo which
the former kings had put their subjects under, forbidding them
to go up to Jerusalem to worship, which he permitted those to
do that had a mind to it. But what shall we think of this
dispensation of Providence, that the destruction of the king-
dom of Israel should come in the reign of one of the best of
its kings 2 Thy judgments, O God, are a great deep. God
would hereby show, that, in bringing this ruin upon them, he
designed to punish, 1. Not only the sins of that generation,
but of the foregoing ages, and to reckon for the iniquities of
their fathers, who had been long in filling the measure, and
treasuring up wrath against this day of wrath. 2. Not only
the sins of their kings, but the sins of the people. If Hoshea
was not so bad as the former kings, yet the people were as
bad as those that went before them, and it was an aggrava-
tion of their badness, and brought ruin the sooner, that their
king did not set them so bad an example as the former kings
had done, nor hinder them from reforming ; he gave them
leave to do better, but they did as bad as ever, which laid the
blame of their sin and ruin wholly upon themselves.
III. That the destruction came gradually. They were for
some time made tributaries, before they were made captives,
to the king of Assyria, v. 3. and if that lesser judgment had
prevailed to humble and reform them, the greater had been
grevented. -
IV. That they brought it upon themselves by the indirect
course they took to shake off the yoke of the king of Assyria,
w. 4. Had the king and people of Israel applied themselves
to God, made their peace with him, and their prayers to him,
they might have recovered their liberty, ease, and honour;
but they withheld their tribute, and trusted to the king of
Egypt to assist them in their revolt, which, if it had taken
effect, had been but to change their oppressors. But Egypt
became to them the staff of a broken feed. This provoked
the king of Assyria to proceed against them with more severity.
Men get nothing by struggling with the net, but entangle
themselves the more.
V. That it was an utter destruction that came upon them.
1. The king of Israel was made a prisoner; he was shut up
and bound ; being, it is probable, taken by surprise, before
Samaria was besieged.
.2. The land of Israel was made a prey. The army of the
king of Assyria came up throughout all the land, and made
themselves masters of it, v. 5. and used them as traitors
punished with the sword of justice, rather than as fair ene-
*II) 16S.
3. The royal city of Israel was besieged, and, at length,
taken. Three years it held out, after the country was con-
quered, and, no doubt, a great deal of misery they endured in
that time, which is not particularly recorded ; but the very
brevity of the story, and the passing of this matter over lightly,
imethinks, intimate that they were abandoned of God, and he
did not now regard the affliction of Israel, as sometimes he
Shad done. -
4. The people of Israel were carried captives into Assyria,
w. 6. The generº, of the people, those that were of any
=&
note, were forced away into the conqueror's country, to be
slaves and beggars there. (1.) Thus he was pleased to exer-
cise a dominion over them, and to show that they were en-
tirely at his disposal. (2.) By depriving them of their pos-
sessions and estates, real and personal, and exposing them to
all the hardships and reproaches of a removal to a strange
country, under the power of an imperious army, he chastised
them for their rebellion, and their endeavour to shake off his
yoke. (3.) Thus he effectually prevented all such attempts
for the future, and secured their own country to himself.
(4.) Thus he got the benefit of their service in his own coun-
try, as Pharaoh did that of their fathers; and so this un-
worthy people were lost, as they were found, and ended, as
they began, in servitude, and under oppression. (5.) Thus
he made room for those of his own country, that had little, and
little to do, at home, to settle in a good land, a land flowing
with milk and honey. All these several ways he served him-
self by this captivity, of the ten tribes. . We are here told in
what places of his kingdom he disposed of them ; in Halah
and Habor, in places, we may suppose, far distant from each
other, lest they should keep up a correspondence, incorporate
again, and become formidable. There, we have reason to
think, after some time, they were so mingled with the nations,
that they were lost, and the name of Israel was no more in re-
membrance. They that forgot God, were themselves forgot-
ten ; they that studied to be like the nations, were buried
among them; and they that would not serve God in their own
land, were made to serve their enemies in a strange land. It
is probable that they were the men of honour and estates who
were carried captive, and that many of the meaner sort of
people were left behind, many of every tribe, who either went
over to Judah, or became subject to the Assyrian colonies,
and their posterity were Galileans or Samaritans. But thus
ended Israel as a nation ; now they became Lo-ammi, not a
people : and Lo-ruhamah, unpitied. Now Canaan spued
them out. When we read their entry under Hoshea the son
of Nun, who would have thought that such as this should
have been their exit under Hoshea the son of Elah 3. Thus
Rome's glory in Augustus, sunk, many ages after, in Augus-
tulus. Providence so ordered the eclipsing of the honour of
the 10 tribes, that the honour of Judah the royal tribe, and
Levi the holy tribe, which yet remained, might shine the
brighter. Yet we find a number sealed of each of the 12 tribes,
(Rev.vii.) except Dan. James writes to the 12 tribes scat-
tered abroad, (Jam. i. 1.) and Paul speaks of the 12 tribes.
which instantly served God day and night, Acts xxvi. 7. So that
though we never read of the return of those that were carried
captive, nor have any reason to credit the conjecture of some,
that they yet remain a distinct body in some remote corner of
the world : yet a remnant of them did escape, to keep up the
name of Israel, till it came to be worn by the gospel-church,
the spiritual Israel, in which it will ever remain, Gal. vi. 16.
7 For so it was, that the children of Israel had
sinned against the Lord their God, which had
brought them up out of the land of Egypt, from
under the hand of Pharaoh king of Egypt, and had
feared other gods, 8 And walked in the statutes of
the heathen, whom the LoRD cast out from before
the children of Israel, and of the kings of Israel,
which they had made. 9 And the children of Israel
did secretly those things that were not right against
the LoRD their God, and they built them high places
in all their cities, from the tower of the watchmen
to the fenced city. I0 And they set them up images
and groves in every high hill, and under every green
tree : 11 And there they burnt incense in all the
high places, as did the heathen whom the Lord car-
ried away before them; and wrought wicked things
to provoke the Lord to anger: 12 For they served
idols, whereof the LoRD had said unto them, Ye
shall not do this thing. 13 Yet the LoRD testified
against Israel, and against Judah, by all the pro-
phets, and by all the seers, saying, Turn ye from
your evil ways, and keep my commandments and
my statutes, according to all the law which I com-
manded your fathers, and which I sent to you by my
servants the prophets. 14 Notwithstanding, they
would not hear, but hardened their necks, like to
the neck of their fathers, that did not believe in the
BEFORE CHRIST, 720.
The wickedness of Israel.
II. KINGS, XVII.
HoRD their God. 15 And they rejected his sta-
tutes, and his covenant that he made with their fa-
thers, and his testimonies which he testified against
them ; and they followed vanity, and became vain,
and went after the heathen that were round about
them, concerning whom the LORD had charged them,
that they should not do like them. 16 And they
left all the commandments of the Lord their God,
and made them molten images, even two calves, and
made a grove, and worshipped all the host of heaven,
and served Baal. 17 And they caused their sons
and their daughters to pass through the fire, and
used divination and enchantments, and sold them-
selves to do evil in the sight of the Lo Rd, to provoke
him to anger. 18 Therefore the Lord was very
angry with Israel, and removed them out of his
sight: there was none left but the tribe of Judah
only. 19 Also Judah kept not the commandments
of the Lo RD their God, but walked in the statutes
of Israel which they made. 20 And the Lord re-
jected all the seed of Israel, and afflicted them, and
delivered them into the hand of spoilers, until he
had cast them out of his sight. 21 For he rent
Israel from the house of David ; and they made Je-
roboam, the son of Nebat, king : and Jeroboam
drawe Israel from following the Lo RD, and made
them sin a great sin. 22 For the children of Israel
walked in all the sins of Jeroboam which he did ;
they departed not from them ; 23 Until the Lord
removed Israel out of his sight, as he had said by
all his servants the prophets. So was Israel car-
ried away out of their own land to Assyria unto
this day.
Though the destruction of the kingdom of the ten tribes was
but briefly related, it is in these verses largely commented
upon by our historian, and the reasons of it assigned, not
taken from the second causes, the weakness of Israel, their
impolitic management, and the strength and growing great-
ness of the Assyrian monarch, these things are overlooked ;
but only from the First Cause. -
1. It was the Lord that removed Israel out of his sight ; who-
ever were the instruments, he was the Author, of this cala-
mity. It was destruction from the Almighty ; the Assyrian was
but the red of his anger, Isa. x. 5. It was the Lord that re-
.jected the seed of Israel, else their enemies could not have seiz-
ed upon them, v. 20. Who gave Jacob to the spoil, and Israel
to the robbers ? Did not the Lord 2 Isa. xlii. 24. We lose the
benefit of national judgments, if we do not eye the hand of
$3od in them, and the fulfilling of the scripture; for that also
is taken notice of here; (v. 23.) The Lord removed Israel out
of his favour, and out of their own land, as he had said by all
his servants the prophets. Rather shall heaven and earth pass,
than one tittle of God’s word fall to the ground. When God's
word and his works are compared, it will be found not only
that they agree, but that they illustrate each other. But why
would God ruin a people that were raised and incorporated,
as Israel was, by miracles and oracles Why would he undo
that which himself had done, at so vast an expense ? Was
it purely an act of sovereignty 2 No, It was an act of neces-
sary justice. For,
... 2. They provoked him to do this by their wickedness. Was
it God's doing 1 Nay, it was their own ; their way and their
doings, procured all this to themselves, and it was their own
wickedness that did correct them. This the sacred historian
shows here at large, that it might appear that God did them
no wrong, and that others might hear and fear. Come, and
see what it was that did all this mischief, that brake their
power, and laid their honour in the dust; it was sin; that,
and nothing else, separated between them and God; this is
here very movingly laid open as the cause of all the desola-
tions of Israel. e here shows, #
I. What God had done for Israel, to engage them to serve
him. 1. He gave them their liberty; (v. 7.) he brought them
from under the hand of Pharaoh who oppressed them, asserted
their freedom, (Israel is my son,) and effected their freedom
with a high hand ; thus they were bound in duty and grati-
tude to be nis servants, for he had loosed their bonds; nor
would he that rescued them out of the hand of the king of
—ºf
Egypt, have contradicted himself so far as to deliver them
into the hand of the king of Assyria, as he did, if they had
not, by their iniquity, betrayed their liberty, and sold them-
selves. 2. He gave them their law, and was himself their
king ; they were immediately under a divine regimen ; they
could not plead ignorance of good and evil, sin and duty, for
God had particularly charged them against those very things
which here he charges them with, v. 15. That they should not
do like the heathem. Nor could they be in any doubt concern-
ing their obligation to observe this charge, for they were the
commandments and statutes of the Lord their God, v. 13. so that
no room was left to dispute whether they should keep them
or no; he had not dealt so with other nations, Ps. cxlvii. 19, 20.
3. He gave them their land, for he cast out the heathem from
before them, (v. 8.) to make room for them ; and the casting
out of them, for their idolatries, was as fair a warning as could
be given to Israel not to do like them.
II. What they had done against God, notwithstanding these .
engagements which he had laid upon them.
1. In general ; they sinned against the Lord their God, v. 7.
they did those things that were not right, v. 9, but secretly ; so
wedded were they to their evil practices, that when they could
not do them publicly, could not, for shame, or could not,
for fear, they would do them secretly : an instance of their
atheisin, that they thought what was done in secret was from
under the eye of God himself, and would not be required.
Again, they wrought wicked things in such a direct contradic-
tion to the divine law, that it seemed as if it were done on
purpose to provoke the Lord to anger, v. 11, in contempt of his
authority, and defiance of his justice. They rejected God's
statutes, and his covenant, v. 15. would not be bound up either
by his command, or the consent they themselves had given
to the covenant, but threw off the obligations of both, and
therefore God justly rejected them, v. 20. See Hos. iv. 6.
They left all the commandments of the Lord their God, v. 16.
left the way, left the work, which those commandments pre-
scribed them, and directed them in ; nay, lastly, they sold
themselves to do evil in the sight of the Lord, that is, they wholly
addicted themselves to sin, as slaves to the service of those to
whom they are sold, and, by their obstinate persisting in sin,
so hardened their own hearts, that, at length, it was become
morally impossible for them to recover themselves, as one that
has sold himself has put his liberty past recall.
2. In particular; though they were guilty (no doubt) of
many immoralities, and violated all, the commands of the
second table, yet nothing is here specified but their idolatry;
that was the sin that did most easily beset them, that was, of
all others, most provoking to God, it was the spiritual adultery
that broke the marriage-covenant, and was the inlet of all
other wickedness; this is again and again mentioned here as
the sin that ruined them. (1.) They feared other gods, v. 7.
that is, worshipped them, and paid their homage to them, as
if they feared their displeasure. (2.) They walked in the
statutes of the heathem, which were contrary to God's statutes,
v. 8. did as did the heathen, v. 11. went after the heathem that
were round about them, v. 15.so prostituting the honour of their
peculiarity, and defeating God's design concerning them,
which was, that they should be distinguished from the
heathen. Must they that were taught of God, go to school to
the heathen They that were appropriated to God, take their
measures from the nations that were abandoned by him? (3.)
They walked in the statutes of the idolatrous kings of Israel, v.
8. in all the sins of Jeroboam, v. 22. When their kings assum-
ed a power to alter, and add to, the divine institutions, they
submitted to them, and thought the command of their kings
would bear them out, in disobedience to the command of their
God. (4.) They built them high places in all their cities, v. 9.
if it were but the tower of the watchmen, a country town that
had no walls, but only a tower to shelter the watch in time of
danger, or but a lodge for shepherds, it must be honoured with
a high place, and that with an altar; if it were a fenced city,
it must be further fortified with a high place ; having forsaken
God’s holy place, they knew no end of high places, in which
every man followed his own fancy, and directed his devotion
to what god he pleased; sacred things were hereby profaned
and laid common, when their altars were as heaps in the fur-
rows of the field, Hos. xii. 11. (5.) They set them up images
and groves, Asherim, even wooden images, so some think that
should be rendered which we translate groves ; or Ashtaroth,
so others, v. 10. directly contrary to the second commandment.
They served idols, v. 12. the works of their own hands, and
creatures of their own fancy, though God had warned them
particularly not to do this thing. (6.). They burnt incense in
all the high places, to the honour of strange gods, for it was to
the dishonour of the true God, v. 11. g; .) They followed
BºroRE CHRIST, 677.
II. KINGS, XVII. The idolatry of the Assyrians.
wanity; idols are called so, because they could do neither
good nor evil, but were the most insignificant things that could
be; they that worshipped them were like unto them, and so
they became vain and good for nothing, v. 16. vain in their
devotions, which were brutish and ridiculous, and so became
vain in their whole conversation. (8.) Beside the molten,
images, even the two calves, they worshipped all the host of:
heaven, the sun, moon, and stars, for it is not meant of the
heavenly host of angels, they could not rise so far above sen-
sible things as to think of them : and withal, they served
Baal, the deified heroes of the Gentiles, v. 16... (9.) They
caused their children to pass through the fire, in token of their
dedicating of them to their idols; and, lastly, they used
diſtiations and enchantments, that they might receive direc-
tions from the gods to whom they paid their devotions.
III. What means God used with them, to bring them off
from their idolatries, and to how little purpose ; he testified
against them, showed them their sins, and warned them of
the fatal consequences of them by all the prophets, and all
the seers, (for so the prophets had been formerly called, ) and
had pressed them to turn from their evil ways, v. 13. We
have read of prophets, more or less, in every reign ; though
they had forsaken God’s family of priests, he did not leave.
them without a succession of prophets, who made it their
business to teach them the good knowledge of the Ilord, but
all in vain, v. 14, they would not hear, but hardened their
necks, persisted in their idolatries, and were like their fathers,
that would not bow their necks to God’s yoke, because they
did not believe in him, did not receive his truths, nor would
venture upon his promises: it seems to refer to their fathers:
in the wilderness; the same sin that kept them out of Canaan,
turned these out, and that was, unbelief. .
IV. How God punished them for their sins ; he was very
angry with them, v. 18. for, in the matter of his worship, he is.
a jealous God, and resents nothing more deeply than giving
that honour to any creature which is due to him only ; he
afflicted them, (v. 20.) and delivered them into the hand of spoil-
ers, in the days of the judges and of Saul, and, afterward, in
the days of most of their kings, to see if they would be awaken-
ed by the judgments of God to consider and amend their ways;
but, when all these corrections did not prevail to drive out the
folly, God first rent Israel from the house of David, under which
they might have been happy. As Judah was hereby weakened,
so Israel was hereby corrupted ; for they made king a man
who drove them from following the Lord, and made them sin a
great sin, v. 21. This was a national judgment, and the
punishment of their former idolatries; and, at length, he re-
moved them quite out of his sight, v. 18, 23. without giving
them any hopes of a return out of their captivity. -
Lastly, Here is a complaint against Judah in the midst of
all, v. 19. Also Judah kept not the commandments of God ; ;
though they were not as yet quite so bad as Israel, yet they
walked in the statutes of Israel; and this aggravated the sin of
Israel, that they communicated the infection of it to Judah; see
Ezek. xxiii. 11. Those that bring sin into a country or
family, bring a plague into it, and will have to answer for all
the mischief that follows. e -
24 And the king of Assyria brought men from -
T}abylon, and from Cuthah, and from Ava, and from
Flamath, and from Sepharvaim, and placed them in
the cities of Samaria, instead of the children of
Israel: and they possessed Samaria, and dwelt in
the cities thereof. 25 And so it was, at the begin-
ning of dwelling there, that they feared not the
To RD ; therefore the Lord sent lions among them,
which slew some of them. 26 Wherefore they spake
to the king of Assyria, saying, The nations which
thou hast removed, and placed in the cities of Sa-
maria, know not the manner of the God of the land:
therefore he hath sent lions among them, and, be-,
hold, they slay them, because they know not the
manner of the God of the land. 27. Then the king
of Assyria commanded, saying, Carry thither one,
of the priests whom ye brought from thence; and let:
them go and dwell there, and let him teach them the
manner of the God of the land. 28 Then one of the
priests, whom they had carried away from Samaria,
came and dwelt in Beth-el, and taught them how
they should fear the Lord. 29. Howbeit every
nation made gods of their own, and put them in the
dwelt.
men of Hamath made Ashima,
&
houses of the high places which the Samaritans had
made, every nation in their cities wherein they
30 And the men of Babylon made Succoth-
benoth, and the men of Cuth made Nergal, and the
31 And the Avites
made Nibhaz and Tartak, and the Sepharvites burnt
their children in fire to Adrammelech, and Anam-
melech the gods of Sepharvaim. 32 So they feared
the LoRD, and made unto themselves of the lowest
of them priests of the high places, which sacrificed
for them in the houses of the high places. 33 They
| feared the LoRD, and served their own gods, after
the manner of the nations whom they carried away
from thence.
34 Unto this day they do after the
former manners; they fear not the Lord, neither do
they after their statutes, or after their ordinances,
or after the law and commandment which the LORD
commanded the children of Jacob, whom he named
Israel ; 35 With whom the Lord had made a co-
venant, and charged them, saying, Ye shall not fear
other gods, nor bow yourselves to them, nor serve
them, nor sacrifice to them : 36 But the Lord, who
brought you up out of the land of Egypt with great
power and a stretched-out arm, him shall ye fear,
and him shall ye worship, and to him shall ye do
sacrifice. 37 And the statutes, and the ordinances,
and the law, and the commandment, which he wrote
for you, ye shall observe to do for evermore; and ye
shall not fear other gods. 38 And the covenant
that I have made with you ye shall not forget, nei-
ther shall ye fear other gods. 39 But the Lord
your God ye shall fear; and he shall deliver you
out of the hand of all your enemies. 40 Howbeit
they did not hearken, but they did after their for-
mer manner. 41 So these nations feared the LORD,
and served their graven images, both their children
and their children’s children: as did their fathers
so do they unto this day.
Never was land lost (we say) for want of an heir. When
the children of Israel were dispossessed, and turned out of
Canaan, the king of Assyria soon transplanted thither the
supernumeraries of his own country, such as it could well
spare, who should be servants to him, and masters to the
Israelites that remained ; and here we have an account of
these new inhabitants, whose story is related here, that we
may take our leave of Samaria, as also of the Israelites that
were carried captive into Assyria. i is -
I. Concerning the Assyrians that were brought into the
land of Israel, we are here told,
1. That they possessed Samaria, and dwelt in the cities
thereof, v.24. It is common for lands to change their owners,
but sad that the holy land should become a heathen land
again ; see what work sin makes. .
2. That at their first coming God sent lions among them,
they were probably insufficient to people the country, which
occasioned the beast of the field to multiply against them, Exod.
xxiii. 29. yet, beside the natural cause, there was a manifest
hand of God in it, who is Lord of hosts, of all the creatures
and can serve his own purposes by which he pleases, small
or great, lice or lions. God ordered them this rough welcome,
to check their pride and insolence, and to let them know, that,
though they had conquered Israel, the God of Israel had
power enough to deal with them, that he could have prevented
their settling here, by ordering lions into the service of Israel,
and that he permitted it, not for their righteousness, but the
wickedness of his own people, and that they were now under
his visitation : they had lived without God in their own land,
and were not plagued with lions; but if they do so in this
land, it is at their peril.
3. That they sent a remonstrance of this grievance to ‘the
king their master, setting forth, it is likely, the loss their infant
colony had sustained by the lions, and the continual fear
they were in of them, that they looked upon it to be a judg-
ment upon them for not worshipping the God of the land,
which they could not, because they knew not how, v. 26.
The God of Israel was the God of the whole world, but they
676 -
BEFoRE CHRIST, 677.
II. KIN GS, XVIII. • The reign of Hezekiah.
ignorantly call him the God of the land, apprehending them-
selves therefore within, his reach, and concerned to be upon
good terms with him ; herein they shamed the Israelites, who
were not so ready to hear the voice of God's judgments as they
were, and who had not served the God of that land, though he
was the God of their fathers, and their great Benefactor, and
though they were well instructed in the manner of his wor-
Assyrians beg to be taught that which Israelites hated
ship.
to be taught.
4. That the king of Assyria took care to have them taught
the manner of the God of the land, v. 27, 28. not out of any
affection to that God, but to save his subjects from the lions.
*On this errand he sent back, one of the priests whom he had
-carried away captive : a prophet would have done them more
good, for this was but one of the priests of the calves, and
therefore chose to dwell at Beth-el for old acquaintance' sake ;
and, though he might teach them to do better than they did,
ſhe was not likely to teach them to do well, unless he had
taught his own people better ; however, he came and dwelt
among them, to teach them how they should fear the Lord,
whether he taught them out of the book of the law, or only by
word of mouth, is uncertain. . -
5. That, being thus taught, they made a mongrel religion of
it, worshipped the God of Israel for fear, and their own idols
*for love, v. 33. They feared the Lord, but they served their own
gods; they all agreed to worship the God of the land, accord-
ſing to the manner, to observe the Jewish festivals and rites of
'sacrificing, but every nation made gods of their own besides,
&not only for their private use in their own families, but to be
3put in the houses of their high places, v. 29. The idols of each
The learned are at a loss
country are here named, v. 30, 31
£or the signification of several of these names, and cannot
sagree by what representations these gods were worshipped.
If we may credit the traditions of the Jewish doctors, they tell
us, that Succoth-benoth was worshipped in a hen and chickens,
Nergal in a cock, Ashima in a smooth goat, Nibhaz in a dog.
Tartak in an ass, Adrammelech in a peacock, Anammelech
‘in a pheasant. Our own tell us, more probably, That Suc-
goth-benoth, signifying the tents of the daughters, was Venus;
Nergal, being worshipped by the Cuthites or Persians, was
#he fire ; Adrammelech and Anammelech were only distinc-
tions of Moloch; see how vain idolaters were in their imagi-
nations, and wonder at their sottishness. Our very ignorance
‘concerning these idols teaches us the accomplishment of that
word which God has spoken, That these false gods should all
£erish, Jer. x. 11, they are all buried in oblivion, while the
'name of the true God shall continue for ever. * -
This medley superstition is here said to continue unto this
day, v. 41. till the time when this book was written, and long
after, above 300 years in all, till the time of Alexander the
'Great, when Manasseh, brother to Jaddus the high priest of
the Jews, haying married the daughter of Sanballat, governor
of the Samaritans, went over to them, got leave of Alexander
to build a temple in mount Gerizzim, drew over many of the
Jews to him, and prevailed with the Samaritans to cast away
all their idols, and to worship the God of Israel only; yet
their worship was mixed with so much superstition, that our
‘Saviour tells them they knew not what they worshipped, John
iv. 22. . ... - -
II. Concerning the Israelites that were carried into the land
of Assyria; the historian has occasion to speak of them, v. 33.
showing that their successors in the land did as they had done,
‘(after the manner of the nations whom they carried away,) they
worshipped both the God of Israel and those other gods; but
what did the captives do in the land of their affliction ? Were
they reformed, and brought to repentance, by their troubles?
No, they do after the former manner, v. 34. When the two
tribes were afterward carried into Babylon, they were cured
by it of their idolatry, and therefore, after seventy years, they
were brought back with joy; but the ten tribes were hardened
an the furnace, and therefore were justly lost in it, and left to
perish. . - -
This obstinacy of theirs is here aggravated by the considera-
tion, 1. Of the honour God had put upon them, as the seed of
Jacob, whom he named Israel, and from him they were so
named, but were a reproach to that worthy name by which they
were called. 2. Of the covenant he made with them, and the
'gharge he gave them upon that covenant, which is here very
fully recited, that they should fear and serve the Lord Jehovah
ºnly, who had, brought them up out of Egypt, v. 36. That,
having received his statutes and ordinances in writing, they
should observe to do them for evermore, v. 37. and never forget
that covenant which God had made with them, the promises
and conditions of that covenant, especially that great article of
it which is here thrice repeated, because it had been so often
Vol. & 6 I
—-ºn
inculcated, and so much insisted on, that they should not fear
other gods; he had told them, that, if they kept close to him,
he would deliver them out ef the hand of all their enemies, v. 39.
yet, when they were in the hand of their enemies, and stood in
need of deliverance, they were so stupid, and had so little sense
of their own interest, that they did after the former manner, v.
40. they served both the true God and false gods, as if they
knew no difference. ... Ephraim tº joined to idols, let him alone,
so they did, and so did the nations that succeeded them : well
might the apostle ask, What then 2 Are we better than they
No, in no wise, for both Jews and Gentiles are all under sin,
- i - * .
Rom. iii. 9. - ; : " ..
- CHAP. XVIII. . ,
When the prophet had condemned Ephraim for lies and deceit, he comforted
himself with this, that Judah yet ruled with God, and was faithful
with the most holy, Hos. xi. 12. It was a very melancholy view
which the last chapter gave us of the desolations of Israel ; but this
chapter shows us the affairs of Judah in a good posture at the same time,
that it may appear God has not quite cast off the seed of Abraham, Rom.
xi. 1. Hezekiah is here upon the throne, 7. Reforming his kingdom, v,
1–6. II. Prospering in all his undertakings, v. 7, 8, and this, at the
same time when the ten tribes were led captive, v. 9–12. JII. Pet in-
vaded by Sennacherib, the king of Assyria, v. 13. His country put
under contribution, v. 14–16. Jerusalem besieged, v. 17. God blas-
phemed, himself reviled, and his people solicited to revolt, in a virulent
speech made by Rab-shakeh, v. 18–37. But how well it ended, and
how much to the honour and comfort of our great reformer, we shall find,
in the next chapter. - . . . . . .
l OW it came to pass, in the third year of
Hoshea son of Elah king of Israel, that .
Hezekiah the son of Ahaz king of Judah began to
reign. 2 Twenty and five years old was he when
he began to reign ; and he reigned twenty and nine
years in Jerusalem. His mother’s name also was
Abi, the daughter of Zachariah. 3 And he did that
which was right in the sight of the LoRD, according
to all that David his father did. 4 He removed the
high places, and brake the images, and cut down
the groves, and brake in pieces the brazen serpent
that Moses had made : for unto those days the chil-
dren of Israel did burn incense to it : and he called
it Nehushtan. 5 He trusted in the LORD God of
Israel; so that after him was none like him among
all the kings of Judah, nor any that were before
him. 6 For he clave to the LoRD, and departed
not from following him, but kept his command-
ments, which the LoRD commanded Moses. 7 And
the LoRD was with him; and he prospered whither-
soever he went forth : and he rebelled against the
king of Assyria, and served him not. 8 He smote
the Philistines, even unto Gaza, and the borders
thereof, from the tower of the watchmen to the
fenced city. - - .
We have here a general account of the reign of Hezekiah ,
it appears, by comparing his age with his father's, that he was
| born when his father was about eleven or twelve years old,
Divine Providence so ordering that he might be of full, age,
and fit for business then when the measure of his father's
iniquity should be full. Here is, + -
I. His great piety, which was the more wonderful, because
his father was very wicked and vile, one of the worst of the
kings, yet he one of the best, which may intimate to us, 1.
That what good there is in any, is not of nature, but of grace,
free grace, sovereign grace, which, contrary to nature, grafts
into the good olive that which was wild by nature, Rom. xi.
24. 2. That that grace gets over the greatest difficulties and
disadvantages:, Ahaz, it is likely, gave his son a bad educa-
tion as well as 'a bad example; Urijah, his priest, perhaps,
had the tuition of him ; his attendants and companions, we
may suppose, were such as were addicted to idolatry; and yet
Hezekiah became eminently good: when God's grace will
work, what can hinder it ! . . . . g
(1.) He was a genuine son of David, who had a great many
degenerate ones, v. 3. He did that which was right, according
to all that David his father did, with whom the covenant was
made, and therefore he was entitled to the benefit of it. We
have read of some of them who did that which was right, but
not like David, ch. xiv. 3. they did not love God's ordinances,
nor cleave to them, so as he did ; but Hezekiah was a second
David, had such a love for God’s word, and God's house, as
he had. Let us not be frightened with an apprehension of the
continual decay of virtue, as if, when *nd men are bad,
- f
BEFORE CHRIST, 726.
The Assyrians take Samariu.
II. KINGS, XVIII.
they must needs, of course, grow worse and worse ; that does
aot follow, for, after many bad kings, God raised up one that
was like David himself.
(2.) He was a zealous reformer of his kingdom, and, as we
find, 2 Chron. xxix. 3. he began betimes to be so, fell to work
as soon as ever he came to the crown, and lost no time ; he
found his kingdom very corrupt, the people in all things too
superstitious ; they had always been so, but in the last reign
worse than ever ; by the influence of his wicked father, a de-
luge of idolatry had overspread the land; his spirit was stirred
against it, we may suppose, as Paul at Athens, while his fa-
ther lived, and therefore, as soon as ever he had power in his
hands, he set himself to abolish it, v. 4. though, considering
how the people were wedded to it, he might think it could not
be done without opposition. *
[1..] The images and the groves were downright idolatrous,
and of heathenish original ; those he brake and destroyed ;
though his own father had set them up, and showed an affec-
tion for them, that should not protect them. We must never
dishonour God, in honour to our earthly parents.
[2.] The high places, though they had sometimes been used
by the prophets upon special occasions, and had been hither-
to connived at by the good kings, yet, (because they were an
affront to the temple, and a breach of the law which required
them to worship there only, and being from under the inspec-
tion of the priests, gave opportunity for the introducing of
idolatrous usages,) Hezekiah, who made God’s word his rule,
not the example of his predecessors, removed them, made a
law for the removal of them, the demolishing of the chapels,
tabernacles, and altars, there erected, and the suppressing of
the use of them, which law was put in execution with vigour;
and, it is probable, the terrible judgments, which the kingdom
of Israel was now under for their idolatry, made Hezekiah
the more zealous, and the people the more willing to comply
with him. It is well, when our neighbours’ harms are our
Warnings. -
[3.] The brazen serpent was originally of divine institution,
and yet, because it had been abused to idolatry, he brake it
to pieces. The children of Israel had brought that with them
to Canaan ; where they set it up, we are not told, but, it
seems, it had been carefully preserved, as a memorial of God’s
goodness to their fathers in the wilderness, and a traditional
evidence of the truth of that story, Numb. xxi. 9. for the en-
couragement of the sick to apply themselves to God for a cure,
and of penitent sinners to apply themselves to him for mercy.
But, in process of time, when they began to worship the crea-
ture more than , the Creator, they that would not worship
images borrowed from the heathen, as some of their neigh-
bours did, were drawn in by the tempter to burn incense to
the brazen serpent, because that was made by order from God
himself, and had been an instrument of good to them. But
Hezekiah, in his pious zeal for God's honour, not only forbade
the people to worship it, but, that it might never be so abused
any more, he showed the people that it was Nehushtan, no-
thing else but a piece of brass, and that therefore it was an
idle wicked thing to burn incense to it; he then brake it to
pieces; that is, as Bishop Patrick expounds it, ground it to
powder, which he scattered in the air, that no fragme:,t of it
might remain. If any think that the just honour of the brazen
Serpent was hereby diminished, they will find it a nundantly
made up again, John iii. 14. where our Saviour makes it a
type of himself; good things, when idolized, ...re better parted
with than kept. -
(3.) Herein he was a nonsuch, v. 5. none of all the kings
9f Judah were like him, either before or after him. Two things
he was eminent for, in his reformation. [1..] Courage and
confidence in God : in abolishing idolatry, there was danger
of disobliging his subjects, and provoking them to rebel; but
he trusted in the Lord God of Israel to bear him out in what
he did, and save him from harm ; a firm belief of God's all-
sufficiency to protect and reward us, will conduce much to
make us sincere, bold, and vigorous, in the way of our duty,
like Hezekiah ; when he came to the crown, he found his
kingdom compassed with enemies, but he did not seek for suc-
Cour to foreign aids, as his father did, but trusted the God of
Israel to be the Keeper of Israel. [2] Constancy and per-
Severance in his duty; for this, there was none like him, that
he clave to the Lord with a fixed resolution, and never depart-
ed from following him, v. 6. Some of his predecessors, that
began well, fell off, but he, like Caleb, followed the Lord
fully he not only abolished all idolatrous usages, but kept
God's commandments, and, in every thing, made conscience
of his duty. &
... If. His great prosperity, v. 7, 8. he was with God, and then
God was with hiºd, having the special presence of God
- 8
with him, he prospered whithersoever he went, had wonderful
success in all his enterprises, in his wars, his buildings, and
especially his reformation, for that good work was carried on
with less difficulty than he could have expected. They that.
do God’s work, with an eye to his glory, and with confidence
in his strength, may expect to prosper in it; great is the truth,
and will prevail. Finding himself successful, 1. He threw of
the yoke of the king of Assyria, which his father had basely
submitted to ; this is called rebelling against him, because so:
the king of Assyria called it ; but it was really an asserting of
the just rights of his crown, which it was not in the power of
Ahaz to alienate. If it was imprudent to make this bold
struggle so soon, yet I see not that it was, as some think, un-
just ; when he had thrown out the idolatry of the nations, he
might well throw off the yoke of their oppression. The surest
way to liberty is, to serve God. 2. He made a vigorous attack
upon the Philistines, and smote them even unto Gaza, both.
the country-villages and the fortified towns, the tower of the
watchmen, and the fenced cities, reducing those places which
they had made themselves masters of in his father's time,
2 Chron. xxviii. 18. When he had purged out the corruptions:
his father had brought in, he might expect to recover the pos-
sessions his father had lost; of his victories over the Philis-
times Isaiah prophesied, ch. xiv. 28, &c. -
9 And it came to pass in the fourth year of king
Hezekiah, which was the seventh year of Hoshea
son of Elah king of Israel, that Shalmaneser king.
of Assyria came up against Samaria, and besieged
it. 10 And at the end of three years they took it.
even in the sixth year of Hezekiah (that is, the
ninth year of Hoshea king of Israel) Samaria was
taken. 11 And the king of Assyria did carry
away Israel unto Assyria, and put them in Halah
and in Habor by the river of Gozan, and in the
cities of the Medes: 12 Because they obeyed not
the voice of the Lord their God, but transgressed
his covenant, and all that Moses the servant of the
LoRD commanded, and would not hear them, nor
do them. 13 Now, in the fourteenth year of king
Hezekiah did Sennacherib king of Assyria come up
against all the fenced cities of Judah, and took
them. 14 And Hezekiah king of Judah sent to
the king of Assyria to Lachish, saying, I have of.
fended ; return from me : that which thou puttest
on me will I bear. And the king of Assyria ap-
pointed unto Hezekiah king of Judah three hundred
talents of silver and thirty talents of gold. 15 And
Hezekiah gave him all the silver that was found in
the house of time Lo RD, and in the treasures of the
king’s house. 16 At that time did Hezekiah cut
off the gold from the doors of the temple of the
LoRD, and from the pillars which Hezekiah king
of Judah had overlaid, and gave it to the king of
Assyria. -
The kingdom of Assyria was now grown considerable,
though we never read of it till the last reign ; such changes
there are in the affairs of nations and families: those that
have been despicable become formidable, and those, on the
contrary, are brought low, that have made a great noise and
figure. We have here an account,
I. Of the success of Shalmaneser, king of Assyria, against
Israel, his besieging Samaria, v. 9. taking it, v. 10. and car-
rying the people into captivity, v. 11. with the reason why
God brought this judgment upon them, v. 12. Because they
obeyed not the voice of the Lord their God ; this was related
more largely in the chapter before, but it is here repeated, 1.
As that which stirred up Hezekiah and his people to purga
out idolatry with so much zeal, because they saw the ruin
which it brought upon Israel ; when their neighbour's house:
was on fire, and their own in danger, it was time to cast away
the accursed thing. As that which Hezekiah much lamented,
but had not strength to prevent: though the ten tribes had
revolted from, and often been vexatious to, the house of David,
no longer ago than in his father’s reign, yet being of the seed.
of Israel, he could not be glad at their calamities. 3. As
that which laid Hezekiah and his kingdom open to the king of
Assyria, and made it much more easy for him to invade him ;
it is said of the ten tribes here, that they would neither hear.
13EFoEE CHRIST, 710.
Jerusalem besieged.
II. KINGS, XVIII.
God's commandments, nor do them, v. 12. Many will be con-
tent to give God the hearing, that will give him no more,
Ezek. xxxiii. 31. but these, being resolved not to do their
duty, did not care to hear of it. -
II. Of the attempt of Sennacherib, the succeeding king of
Assyria, against Judah, in which he was encouraged by his
predecessor's success against Israel, whose honours he would
vie with, and whose victories he would push forward. The
descent he made upon Judah was a great calamity to that
kingdom, by which God would try the faith of Hezekiah, and
chastise the people, who are called a hypocritical nation, Isa.
x. 6. because they did not heartily comply with Hezekiah’s
reformation, nor willingly part with their idols, but kept them
up in their hearts, and, perhaps, in their houses, though their
high places were removed. Even times of reformation may
prove troublous times, made so by those that oppose it, and
then the blame is laid upon the reformers; this calamity will
appear great upon Hezekiah, if we consider, -
. How much he lost of his country, v. 13. The king of
Assyria took all, or most, of the fenced cities of Judah, the
frontier towns, and the garrisons; and then all the rest fell
into his hands, of course; the confusion which the country
yºu.” by this invasion, is described by the prophet, Isa.
x. 28–32. -
2. How dear he paid for his peace ; he saw Jerusalem itself
in danger of falling into the enemies’ hand, as Samaria had
done, and was willing to purchase its safety at the expense,
(1.) Of a mean submission; “I have offended in denying the
usual tribute, and am ready to make satisfaction, as shall be
demanded,” v. 14. Where was Hezekiah’s courage 7 Where
his confidence in God 2 Why did he not advise with Isaiah
before he sent this crouching message 2 (2.) Of a vast sum
of money : 300 talents of silver, and 30 of gold ; not to be paid
annually, but as a present ransom, above 200,000 pounds ; to
raise this sum, he was forced not only to empty the public
treasures, v. 15. but to take the gold plates off from the doors
of the temple, and from the pillars, v. 16. Though the temple
Sanctified the gold which he had dedicated, yet, the necessity
being urgent, he thought that he might make as bold with
that, as his father David (whom he took for his pattern) did
with the shew-bread, and that it was neither impious or im-
prudent to give a part for the preservation of the whole; his
father Ahaz had plundered the temple, in contempt of it,
2 Chron. xxviii. 24. he had repaid with interest what his father
took, and now, with all due reverence, he only begs leave to
borrow it again in an exigence, and for a greater good, with a
resolution to restore it in full, as soon as he should be in a
capacity to do it.
17 And the king of Assyria sent Tartan, and
Rabsaris, and Rab-shakeh, from Lachish to king
Hezekiah, with a great host against Jerusalem :
and they went up, and came to Jerusalem. And
when they were come up, they came and stood by
the conduit of the upper pool, which is in the high-
way of the fuller’s field. 18 And when they had
called to the king, there came out to them Eliakim
the son of Hilkiah, which was over the household,
and Shebna the scribe, and Joah the son of Asaph
the recorder. 19 And Rab-shakeh said unto them,
Speak ye, now to Hezekiah, Thus saith the great
king, the king of Assyria, What confidence is this
wherein thou trustest 2, 20 Thou sayest, (but they
are but vain words,) I have counsel and strength for
the war. Now, on whom dost thou trust, that thou
rebellest against me ! 21 Now, behold, thou trust-
est upon the staff of this bruised reed, even upon
Egypt, on which if a man lean it will go into his
hand and pierce it: so is Pharaoh king of Egypt unto
all that trust on him. 22 But if ye say unto me,
We trust in the Lord our God: is not that he whose
high places and whose altars Hezekiah hath taken
away; and hath said to Judah and Jerusalem, Ye
shall worship before this altar in Jerusalem
Now therefore, I pray thee, give pledges to my lord
the king of Assyria, and I will deliver thee two
thousand horses, if thou be able on thy part to set
24 How then wilt thou turn
riders upon them.
away the face of one captain of the least of my mas-
23
—-a-ºº:
ter’s servants, and put thy trust on Egypt for chari-
ots and for horsemen 25 Am I now come up with-
out the LoRD against this place to destroy it ! The
LoRD said to me, Go up against this land, and de-
stroy it. 26 Then said Eliakim the son of Hilkiah,
and Shebna, and Joah, unto Rab-shakeh, Speak, I
pray thee, to thy servants in the Syrian language;
for we understand it ; and talk not with us in the
Jews’ language, in the ears of the people that are on
the wall. 27 But Rab-shakeh said unto them,
Hath my master sent me to thy master, and to thee,
to speak these words? hath he not sent me to the men
which sit on the wall, that they may eat their own
dung, and drink their own piss, with you ? 28
Then Rab-shakeh stood, and cried with a loud voice
in the Jews’ language, and spake, saying, Hear the
word of the great king, the king of Assyria: 29
Thus saith the king, Let not Hezekiah deceive you ;
for he shall not be able to deliver you out of his
hand : 30 Neither let Hezekiah make you trust in
the LoRD, saying, The Lord will surely deliver
us, and this city shall not be delivered into the
hand of the king of Assyria. 31 Hearken not to
Hezekiah : for thus saith the king of Assyria, Make
an agreement with me by a present, and come out to
me, and them eat ye every man of his own vine,
and every one his fig-tree, and drink ye every one
the waters of his cistern ; 32 Until I come and
take you away to a land like your own land; a land
of corn and wine, a land of bread and vineyards, a
land of oil-olive and of honey, that ye may live and
not die : and hearken not unto Hezekiah, when he
persuadeth you, saying, The LoRD will deliver us.
33 Hath any of the gods of the nations delivered at
all his land out of the hand of the king of Assyria 2
34 Where are the gods of Hamath, and of Arpad 2
where are the gods of Sepharvaim, Hena, and Ivah 2
have they delivered Samaria out of mine hand 35
Who are they, among all the gods of the countries,
that have delivered their country out of mine hand,
| that the Lord should deliver Jerusalem out of mine
hand 2 36 But the people held their peace, and an-
swered him not a word: for the king’s command-
ment was, saying, Answer him not. 37 Then came
Eliakim the son of Hilkiah, which was over the
household, and Shebna the scribe, and Joah the
son of Asaph the recorder, to Hezekiah, with their
clothes rent, and told him the words of Rab-shakeh.
Here is, I. Jerusalem besieged by Sennacherib's army, v.
17. . he sent three of his great generals with a great host
against Jerusalem. Is this the great king, the king of Assyria 3
No, never call him so ; he is a base perfidious man, and
worthy to be made infamous to all ages ; let him never be
named with honour, that could do such a dishonourable thing
as this, to take Hezekiah’s money, which he gave him upon
condition he should withdraw his army, and then, instead of
quitting his country, according to the agreement, to advance
against his capital city, and not send him his money again
neither. Those are wicked men indeed, and, let them be ever
so great, we will call them so, whose principle it is, not to
make their promises binding, any further than is for their
interest; , now Hezekiah had too much reason to repent his
treaty with Sennacherib, which had made him much the
poorer, and never the safer. •- -
1I. Hezekiah, and his princes and people, railed upon by
Rab-shakeh, the chief speaker of the three generals, and that
had the most satirical genius; he was instructed, no doubt, by
| Sennacherib, what to say, who intended hereby to pick a new
quarrel with Hezekiah ; he had promised, upon the receipt of
Hezekiah’s money, to withdraw his army, and therefore can-
not for shame make a forcible attack upon Jerusalem imme-
diately, but he sends Rab-shakeh to persuade Hezekiah to
surrender it, and if he refuse, that shall serve him for a pre-
tence (and a very poor one) to besiege it, and, if it hold out,
to take it by storm. Rab-shakeh has ºmpudence to de-
BEFoRE CHRIST, 710.
Jerusalem besieged.
II. KINGS, XVIII.
re-—
sire audience of the king himself at the conduit of the upper
pool, without the walls; but Hezekiah has the prudence to.
decline a personal treaty, and sends three commissioners
(the prime ministers of state) to hear what he had to say, but
with a charge to them not to answer that fool according to his
folly, v. 36. for they could not convince him, but would cer-
tainly provoke him, and Hezekiah had learned of his father
David to believe that then God would hear, when he, as a deaf
man, heard not, Ps. xxxviii. 13–15. One interruption they.
gave him in his discourse, which was only to desire him that
he would speak to them now in the Syrian language, and they
would consider of what he said, and report it to the king, and,
if they did not give him a satisfactory answer, then he might ap-
peal to the people, by speaking in the Jews’ language, v. 26.
This was a reasonable request, and agreeable to the custom of
treaties, which is, that the plenipotentiaries should settle mat-
ters between themselves, before any thing be made public ;
but Hilkiah did not consider what an unreasonable man hé.
had to deal with, else he would not have made this request,
for it did but exasperate Rab-shakeh, and make him the moré.
rude and boisterous, v. 27. Against all the rules of decency.
and honour, instead of treating with the commissioners, he
menaces the soldiery, persuades them to desert or mutiny,
threatens, if they held out, to reduce them to the last extre+ .
mities of famine, and then goes on with his discourse, the
scope of which is, to persuade Hezekiah, and his princes,
*ople, to surrender the city. Observe how, ºn order
&O this, r
1. He magnifies his master the king of Assyria; once and
again he calls him, That great king, the king of Assyria, v. 19,
; Wha; an idol did he make of that prince whose creature
. De Was .
eye, a little god, and he would possess them with the same
veneration for him that he had, and thereby frighten them into
a submission to him ; but, to those who, by faith, see the King
of kings in his power and glory, even the king of Assyria looks
imean and little.
them Ps. lxxxii. 6, 7.
2. He endeavours to make them believe that it would be
much for their advantage to surrender; if they held out, they
must expect no other than to eat the refuse of all herbs, by
reason of the want of provisions, which would be entirely cut
off from them by the besiegers; but if they would capitulate,
seek his favour with a present, and cast themselves upon his.
mercy, he would give them very good treatment, v. 31. I
wonder with what face Rab-shakeh could speak of making an
agreement with a present, when his master had so lately
broken the agreement Hezekiah made with him, with that
great present, v. 14. Can those expect to be trusted, that
have been so grossly perfidious ! But, Ad populum phaleras— |
But gild the chain, and the vulgar will let you bind them. He
thinks to soothe up all with a promise, that, if they would
surrender upon discretion, though they must expect to be
prisoners and captives, yet it would really be happy for them
to be so. One would wonder he should ever think to prevail
by such gross suggestions as these, but that the Devil does
thus impose upon sinners every day by his temptation. He
will needs persuade them, (1.) That their imprisonment
would be to their advantage, for they should eat every man of
his own vine, v. 31. Though the property of their estates
would be vested in the conquerors, yet they should have the
free use of them ; but he does not explain it now to them as
he would afterward, that it must be understood just as much
and just as long, as the conqueror pleases. (2.) That their
captivity would be much more to their advantage, I will take
you away to a land like your own land ; and what the better
would they be for that, when they must have nºthing in it to
call their own 2 - - -
3. That which he aims at, especially, is to convince them
that it was to no purpose for them to stand it out ; What con-
ſidence is there wherein thow trustest ? So he insults over Heze-
kiah, v. 19. To the people he says, v. 29. “Let not Hezekiah
deceive you into your own ruin, for he shall not be able to deliver
you, you must either bend or break.” It were well, if sinners
would submit to the force of this argument, in making their
peace with God—That it is therefore our wisdom to yield to
him, because it is in vain to contend with him : what con-
fidence is that which those trust in, who stand it out against
him Are we stronger than he Or what shall we get by set-
ting briers and thorns before a consuming fire 2 But Heze-
kiah was not so helpless and defenceless as Rab-shakeh
would here represent him. -
Three things he supposes Hezekiah might trust to, and he
endeavours to make out the insufficiency of each. -
God is the great King, but Sennacherib was, in his .
, What are the greatest of men, when either
they come to compare with God, or God comes to contend with
(1.) His own military preparations;. Thou sayest, I have
counsel and strength for the war; and we find that so he had,
2 Chron. xxxii. 3. But this Rab-shakeh turns off with a
slight, “ They are but vain words, thou art an unequal match
for us,” v. 20. With the greatest haughtiness and disdain
imaginable, he challenges him to produce 2000 men of all his
people that knew how to manage a horse, and will venture to
give him 2000 horses, if he can ; he falsely insinuates that he
had no men, or none fit to be soldiers, v. 23. thus he thinks to
run him down with confidence and banter, and will lay lim
any wager that one captain of the least of his master's ser-
vants is able to baffle him and all his forces.
(2.) His alliance with Egypt; he supposed that he trusted
to Egypt for chariots and horsemen, (v. 24.) because the king
of Israel had done so, and of this confidence he truly says, It is
a broken reed; (v. 21.) it will not only fail a man when he
leans on it, and expects it to bear his weight, but it will run
into his hand, and pierce it, and rend his shoulder, as the pro-
phet further illustrates this similitude, with application, to
Egypt; (Ezek. xxix. 6, 7.) so is the king of Egypt, says he ;
and truly so had the king of Assyria been to Ahaz, who trusted
in him, but he distressed him, and strengthened him not, .2
Chron. xxviii. 20. They that trust to any arm of flesh, will
find it no better than a broken reed ; but God is the Rock
of ages.
( § His interest in God, and relation to him; this was in-
deed the confidence in which Hezekiah trusted ; (v. 22.) he
supported himself by depending on the power and promise of
God, with this he encouraged himself and his people, (v. 30.)
The Lord will surely deliver us ; (and again, v. 32.) this, he
was sensible, was their great stay, and therefore he is most
large in his endeavours to shake this, as David's enemies, who
used all the arts they had, to drive him from his confidence in
God, (Ps. iii. 2; xi. 1.) and thus did Christ’s enemies, Matth.
xxvii. 43. - - - tº e
Three things Rab-shakeh suggests to discourage their con-
fidence in God, and they are all false. º
[1..] That Hezekiah, had forfeited God's protection, and
thrown himself out of it, by, destroying the high places and the
altars, v. 22. Here he measures the God of Israel by the gods
of the heathen, who delighted in the multitude of altars and
temples, and concludes that Hezekiah had given a great
offence to the God of Israel, in obliging his people to offer at
one altar: thus is one of the best deeds he ever did in his life,
misconstrued as impious and profane, by one that did not, or
would not, know the law of the God of Israel; if that be re-
presented by ignorant and malicious men as evil and a provo-
cation to God, which is really good and pleasing to him, we
must not think it strange ; if this was to be sacrilegious, Heze-
kiah would ever be so. . e
[2.] That God had given orders for the destruction of Jeru-
salem, at this time ; (v. 25.) Am I now come up without the
Lord 2. This is all an empty boast; he did not himself think
he had any commission from God to do what he did, (by
whom should he have it !) but he makes this pretence, to
amuse and terrify the people that were on the wall. If he had
any colour at all for ... he said, it might be taken from the
notice which, perhaps, he had had, by the writings of the pro-
phets, of the hand of God, in the destruction of the 10 tribes,
and he thought he had as good a warrant for the seizing of
Jerusalem as of Samaria : many that have fought against God,
have pretended commissions from him. - .
[3.] That if Jehovah, the God of Israel, should undertake
to protect them from the king of Assyria, yet he was not able
to do it; with this blasphemy he concludes his speech, (v. 33
—35.) comparing the God of Israel with the gods of the na:
tions whom he had conquered, and putting him upon the level
with them, and concluding that because they could not defend
and deliver their worshippers, the God of Israel could not de-
fend and deliver his. §. here, First, His pride; when he
reckoned himself to have conquered its gods, and valued him-
self mightily upon it; his high opinion of the idols made him
have a high opinion of himself as too hard for them. Second-
ly, His profaneness; the God of Israel was not a local deity,
but the God of the whole earth, the only living and true God,
the Ancient of days, and had often proved himself to be above
all gods; yet he makes no more of Him than of the upstart
fictitious gods of Hamath and Arpad, unfairly arguing that the
gods (as some now say the priests) of all religions are the
same, and himself above them all. The tradition of the Jews
is, that Rab-shakeh was an apostate Jew, which made him so
ready in the Jews’ language; if so, his ignorance of the God
of Israel was the less excusable, and his enmity the less
strange, for apostates are commonly the most bitter and spite-
ful enemies, witness Julian. A great deal of art and manage-
980
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II. KINGS, XIX. IHezekiah encouraged by Isaiah.
ment, it must be owned, there is in this speech of Rab-sha-
keh, but, withal, a great deal of pride, malice, falsehood, and
blasphemy; one grain of sincerity would have been worth all
this wit and rhetoric. - - -
Lastly, We are told what the commissioners on Hezekiah’s
part did. i. They held their peace ; not for want of some-
thing to say, both on God’s behalf and Hezekiah’s : they
might easily and justly have upbraided him with his master's
treachery, and breach of faith, and have asked him, What re-
ligion encourages you to hope that that will prosper? At
least, they might have given him that grave hint which Ahab
gave to Ben-hadad’s like insolent demands ;
that girdeth on the harness, boast as though he had put it off; )
but the king had commanded them not to answer him, and
they observed their instructions. There is a time to keep
silence, as well as a time to speak, and there are those to
whom to offer any thing religious or rational, is to cast pearls
before swine. What can be said to a madman? It is proba-
ble that their silence made Rab-shakeh yet more proud and
secure, and so his heart was lifted up and hardened to his de-
struction. 2. They rent their clothes, in detestation of his
blasphemy, and in grief for the despised, afflicted condition of
Jerusalem, the reproach of which was a burthen to them. 3.
They faithfully reported the matter to the king, their master,
and told him the words of Rab-shakeh, that he might consider
what was to be done, what course they should take, and what
answer they should return to Rab-shakeh's summons.
CHAP. XIX,
Jerusalem's great distress we read of in the foregoing chapter, and left it
besieged, insulted, threatened, terrified, and just ready to be swallowed
tºp, by the Assyrian army. But in this chapter, we have an account of
its glorious deliverance, not by sword or bow, but by prayer and prophé.
cy, and by the hand of an angel. I. Hezekiah, in a great concern, sent
to the prophet Isaiah, to desire his prayers, (v. 1–5.) and received from
Aim an answer of peace, v. 6,7. II. $ºn sent a letter to Heze-
kiah to frighton him into a surrender, v. 8–13. , III. Hezekiah there-
upon, by a very solemn prayer, recommended his case to God, the
righteous Judge, and begged help from him, v. 14–19. IP. God, by
Isaiah, sent him a very comfortable message, assuring him of deliverancé,
v. 20-34. , P. The army of the Assyrians was all cut off by an angel,
and Sennacherib himself slain by his own sons, v. 35–37. And so &od
glorified himself, and saved his people. -
T § ND it came to pass, when king Hezekiah
heard it, that he rent his clothes, and cover-
ed himself with sackcloth, and went into the house || to pray for him, he himself went into the house of the Lord, to.
offer up his own prayers. 3. Those who speak from God to us,
we should in a particular manner desire to speak to God for
of the Lord, 2 And he sent Eliakim, which was
over the household, and Shebna the scribe, and the
elders of the priests, covered with sackcloth, to
Isaiah the prophet, the son of Amoz. 3 And they
said unto him, Thus saith Hezekiah, This day is
a day of trouble, and of rebuke, and blasphemy;
for the children are come to the birth, and there is
not strength to bring forth. 4 It may be the Lord
thy God will hear all the words of Rab-shakeh, whom
the king of Assyria his master hath sent to reproach the
living God; and will reprove the words which the
LoRD thy God hath heard: wherefore lift up thy prayer
for the remnant that are left. 5 So the servants of
king Hezekiah came to Isaiah. 6 And Isaiah said
unto them, Thus shall ye say to your master, Thus
Saith the LoRD, Be not afraid of the words which
thou hast heard, with which the servants of the kin
of Assyria have blasphemed me. 7 Behold, I will
Send a blast upon him, and he shall hear a rumour,
and shall return to his own land ; and I will cause
him to fall by the sword in his own land.
..The contents of Rab-shakeh’s speech being brought to
Hezekiah, one would have expected (and it is likely Rab-
shakeh did expect) that he should have called a council of
war, and it should have been debated, whether it was best to
capitulate or no. Before the siege, he had taken counsel with
his princes, and his mighty men, 2 Chron. xxxii. 3. but that
would not do now: his greatest relief is, that he has a God to
go to, and what passed between him and his God, on this
occasion, we have here an account of.
I. Hezekiah discovered deep concern at the dishonour done
to God by Rab-shakeh’s blasphemy. When he heard it,
though at second hand, he rent his clothes, and covered him.
self with sackcloth, v. 1. Good men were wont to do so, when
they heard of any reproach cast on God's name ; and great
to this very event. . .
subjects in soft clothing. -
(Let not him |
bert.
men must not think it any disparagement to them, to sympa-
thize with the injured honour of the great God. Royal robes
are not too good to be rent, nor royal flesh tóo good to be
clothed with sackcloth, in humiliation for indignities done to
God, and for the perils and terrors of his Jerusalem. This
God now called to, and was displeased with those who were
not thus affected, Isa. xxii. 12–14. Behold joy and gladness,
slaying oven, and killing sheep, though it was a day of trou-
ble and perplexity, in the valley of vision, v. 5, which refers
The king in sackcloth, but many of his
II. He went up to the house of the Lord, according to the
example of the psalmist, who, when he was grieved at the
pride and prosperity of the wicked, went into the sanctuary of
God, and there understood their end, Ps. lxxiii. 17. He went
to the house of God, to meditate and pray, and get his spirit
into a sedate composed frame, after this agitation: He was
not considering what answer to return to Rab-shakeh, but
refers himself to God, Thow shalt answer, Lord, for me ; Her-
In the house of the Lord he found a place both of rest
and refuge, a treasury, a magazine, a council-chamber, and
all he needed, all in God, Note, When the church’s enemies
are very daring and threatening, it is the wisdom and duty of
the church's friends to apply themselves to God, appeal to
him, and leave their cause with him. * = .
III. He sent to the prophet Isaiah, by honourable messen-
gers, in token of the great respect he had for him, to desire
his prayers, v. 2–4. Eliakim and Shebna were two of those
that had heard the words of Rab-shakeh, and were the better
able both to possess and to affect Isaiah with the case. The
elders of the priests were themselves to pray for the people
in time of trouble, Joel ii. 17. but they must go to engage
Isaiah’s prayers, because he could pray better, and had a bet-
ter interest in heaven. The messengers were to go in sack-
cloth, because they were to represent the king, who was so
clothed. Their errand to Isaiah was Lift up thy prayer for
the remnant that is left, that is, for Judah, which is but a
remnant, now that the ten tribes are gone ; for Jerusalem,
which is but a remnant, now that the defenced cities of Judah
are taken. -
be desirous of when we are ifi trouble, to have the prayers
Note, 1. It is very desirable, and what we should
of our friends for us. In begging it, we honour God, we
honour prayer, and we honour our brethren. 2. When we
desire the prayers of others for us, that must not excuse us
from praying for ourselves. When Hezekiah sent to Isaiah,
us. He is a prophet, and he shall pray for thee, Gen. xx. 7.
The great Prophet is the great Intercessor. 4. Those are
likely to prevail with God, that lift up their prayers, that is,
that lift up their hearts in prayer. 5. When the interests of
God’s church are brought very low, so that there is but a rem-
nant left, few friends, and those weak, and at a loss, then it.
is time to lift up our prayer for that remnant. . . -
hº things are urged to Isaiah, to engage his
them. -
prayers for
(1.) Their fears of the enemy, v. 3. “He is insolent and
haughty, it is a day of rebuke and blasphemy, we are despised,
God is dishonoured, upon this account it is a day of trouble;
never were “such a king and kingdom so trampled on and
abused as we are ; our soul is exceedingly filled with the con-
tempt of the proud; and it is a sword in our bones, to hear them.
reproach our confidence in God, and say, Where is now your
God 2 And, which is worst of all, we see not which way we
can help ourselves, and get clear of the reproach. Our cause:
is good, our people are faithful, but we are quite overpowered
with numbers; the children are brought to the birth, now is
the time, the critical moment, when, if ever, we must be re
lieved; one successful blow, given to the enemy, would ac-
complish our wishes. But, alas ! we are not able to give it;
there is not strength to bring forth. Our case is as deplorable,
and calls for as speedy help, as that of a woman in travail,
that is quite spent with her throes, so that she has not strength
to bear the child. Compare with this, Hos. xiii. 13. We are
ready to perish : if thou canst do any thing, have compassion
wpon us, and help us.” .
(2.) Their hopes in God. To him they look, on him they
depend, to appear for them ; one word from him will turn the
Scale, and save the sinking remnant ; if he but reprove the
words of Rab-shakeh, that is, disprove them, v. 4. if he un-
dertake to convince and confound the blasphemer, all will
be well. And this they trust he will do, not for freir merit's
sake, but for his own honour’s sake, because he has re roach-
ed the living God, by levelling him with §' and dumb idols,
BEFoEE: CHRIST, 710.
IIezekiah's prayer.
II. KINGS, XIX.
They have reason to think the issue will be good, for they can
interest God in the quarrel; Ps. lxxiv. 22. Arise, O God,
plead thine own cause. “He is the Lord thy God,” say they
to Isaiah, “thine, whose glory thou art concerned for, and
whose favour thou art interested in. He has heard and known
the blasphemous words of Rab-shakeh, and therefore, it may
be, he will hear and rebuke them. We hope he will. Help
us, with thy prayers, to bring the cause before him, and then
we are content to leave it with him.” -
IV. God, by Isaiah, sent to Hezekiah, to assure him that he
would glorify himself in the ruin of the Assyrians. Hezekiah
sent to Isaiah, not to inquire concerning the event, as many
did that sent to the prophets, (Shall I recover ? or the like,)
but to desire his assistance in his duty. It was this that he
was solicitous about ; and therefore God let him know what
the event should be, in recompence of his care to do his duty,
v. 6, 7. 1. God interests himself in the cause ; They have
blasphemed me. 2. He encourages Hezekiah, who was much
dismayed ; Be not afraid of the words which thow hast heard :
they are but words, (though swelling and fiery words,) and
words are but wind. 3. He promised to frighten the king of
Assyria worse than Rab-shakeh had frightened him ; I will
send a blast upon him, that pestilential breath which killed his
army, upon which, terrors shall seize him, and drive him into
his own country, where death shall meet him. This short
threatening from the mouth of God would do execution, when
all the impotent menaces that came from Rab-shakeh's mouth
would vanish into air. .
8 So Rab-shakeh returned, and found the king
of Assyria warring against Libnah : for he had
heard that he was departed from Lachish. 9 And
when he heard say of Tirhakah king of Ethiopia,
Behold, he is come out to fight against thee; he
sent messengers again unto Hezekiah, saying, 10
Thus shall ye speak to Hezekiah king of Judah,
saying, Let not thy God in whom thou trustest de-
ceive thee, saying, Jerusalem shall not be delivered
into the hand of the king of Assyria. , 11 Behold,
thou hast heard what the kings of Assyria have
done to all lands, by destroying them utterly; and
shalt thou be delivered 7 12 Have the gods of the
nations delivered them which my fathers have de-
stroyed ; as Gozan, and Haran, and Rezeph, and
the children of Eden which were in Thelasar 2
13 Where is the king of Hamath, and the king of
Arpad, and the king of the city of Sepharvaim, of
Hena, and Ivah 2 14 And Hezekiah received the
letter of the hand of the messengers, and read it:
and Hezekiah went up into the house of the Lord,
and spread it before the Lord. 15 And Hezekiah
prayed before the Lord, and said, O Lord God of
Israel, which dwellest between the cherubims, thou
art the God, even thou alone, of all the kingdoms
of the earth ; thou hast made heaven and earth.
16 LORD, bow down thine ear, and hear : open,
LORD, thine eyes, and see ; and hear the words of
Sennacherib, which hath sent him to reproach the
living God. 17 Of a truth, Lord, the kings of
Assyria have destroyed the nations and their lands,
18 And have cast their gods into the fire: for they
were no gods, but the work of men’s hands, wood
and stone; therefore they have destroyed them.
19 Now therefore, O Lord our God, I beseech
thee, save thou us out of his hand, that all the king-
doms of the earth may know that thou art the Lord
God, even thou only. . -
Rab-shakeh, having delivered his message, and received no
answer, (which silence, whether he took it for a consent or a
slight, does not appear,) left his army before Jerusalem, under.
the command of the other generals, and went himself to attend
the king his master for further orders. He found him besieg.
ing Libnah, a city that had revolted from Judah, ch. viii. 22.
Whether he had taken Lachish or no, is not certain ; some
think he departed from 1t, because he found the taking of it
impracticable, v. 8. However, he was now alarmed with the
rumour that the king of the Cushites, who bordered upon the
Arabians, was cº; out against him with a great army, v.
- 98% ---
9. This made him very desirous to gain Jerusalem with all.
speed. To take it by force weuld cost him more time and men
than he could well spare, and therefore he renews his attack
upon Hezekiah, to persuade him tameiy to surrender it. Hav-
ing found him an easy man once, ch. xviii. 14, when he said,
That which thou puttest on me I will bear, he hoped again to
frighten him into a submission, but in vain. Here,
I. Sennacherib sent a letter to Hezekiah, a railing letter, a
blasphemous letter, to persuade him to surrender Jerusalem,
because it would be to no purpose for him to think of standing
it out. His letter is to the same purport with Rab-shakeh's
speech ; there is nothing new offered in 15. Rab-shakeh had
said to the people, Let not Hezekiah deceive you, ch. xviii. 29.
Sennacherib writes to Hezekiah, Let not thy God deceive thee,
v., 10. Those that have the God of Jacob for their help, and
whose hope is in the Lord their God, need not fear being de-
ceived by him, as the heathen were by their gods.
To terrify Hezekiah, and drive him from his anchor, he mag-
nifies himself, and his own achievements. See how proudly
he boasts, 1. Of the lands he had conquered, v. 11. all lands;
and destroyed utterly How are the mole-hills of his victories
swelled to mountains !. So far was he from destroying all lands,
that, at this time, the land of Cush, and Tirhakah its king,
were a terror to him. What vast hyperboles may one expect
in proud men's praises of themselves! 2. Of the gods he had
conquered, v. 12. “Each vanquished nation had its gods,
which were so far from being able to deliver them, that they
fell with them ; and shall thy God deliver thee ?” 3. Of the
kings he had conquered, v. 13. the king of Hamath, and the
king of Arpad. Whether he means the prince or the idol, he
means to make himself appear greater than either, and there-
fore very formidable, and the terror of the mighty in the land
of the living. -
II. Hezekiah encloses this in another letter, a praying letter,
a believing letter, and sends it to the King of kings, who judges
among the gods. Hezekiah was not so haughty, as not to re-
ceive the letter, though we may suppose the superscription did
not give him his due titles; when he had received it, he was
not so careless as not to read it; when he had read it, he was
not in such a passion as to write an answer to it in the same
provoking language; but he immediately went up to the tem-
ple, presented himself, and then spread the letter before the
Lord, v. 14. Not as if God needed to have letters showed him,
(he knew what was in it before Hezekiah did,) but hereby he
signified that he acknowledged God in all his ways, that he
desired not to aggravate the injuries his enemies did him, or
to make them appear worse than they were, but desired they
might be set in a true light; and that he referred himself to
God, and his righteous judgment, upon the whole matter.
Hereby likewise he would affect himself in the prayer he came
to the temple to make ; and we have need of all possible helps
to quicken us in that duty.
In the prayer which Hezekiah prayed over this letter,
i. He adores the God whom Sennacherib had blasphemed,
v. 15. calls him the God of Israel, because Israel was his pecu-
liar people; and the God that dwelt between the cherubims, be-
cause there was the peculiar residence of his glory upon earth ;
but gives glory to him as the God of the whole earth, and not, as
Sennacherib fancied him to be, the God of Israel only, and con-
fined to the temple. “Let them say what they will, thou art
sovereign Lord, for thou art the God, the God of gods; sole
Lord, even thou alone ; universal Lord of all the kingdoms of
the earth ; and rightful Lord, for thou hast made heaven and
earth. Being Creator of all, by an incontestable title, thou.
art Owner and Ruler of all.”
2. He appeals to God concerning the insolence and profane-
ness of Sennacherib, v. 16. “Lord, hear; Lord, see. Here it
is under his own hand.” Had Hezekiah only been abused, he
would have passed it by ; but it is God, the living God, that
is reproached, the jealous God. Lord, what wilt thou do for
thy great name 2
3. He owns Sennacherib's triumphs over the gods of the
heathen, but distinguishes between them and the God of Israel,
v. 17, 18. They have indeed cast their gods into the fire ; for
they were no gods, unable either to help themselves, or their
worshippers, and therefore no wonder that they have destroyed
them ; and, in destroying them, though they know it not, they
really served the justice and jealousy of the God of Israel, who
has determined to extirpate all the gods of the heathen. But
they are deceived, who think they can therefore be too hard
for him. He is none of the gods whom men's hands have made,
he has himself made all things, Ps. cxv. 3, 4.
4. He prays that God would now glorify himself in the de-
feat of Sennacherib, and the deliverance of Jerusalem out of
his hands, v. 19. “ lºſow therefore save us ; for, if we be con-
TEFoRE CHRIST, 710.
II . KIN GS, XIX. Answer to Hezekiah's prayer.
quered, as other lands are, they will say that thou art con-
Quered, as the gods of those lands were : but, Lord, distin-
guish thyself, by distinguishing us, and let all the world know,
and be made to confess, that thou art the Lord God, the self-
existent, sovereign God, even thou only, and that all pretend-
wers are vanity and a lie.” Note, The best pleas in prayer are
those which are taken from God's honour; and therefore the
Lord’s prayer begins with Hallowed be thy name, and concludes
with Thine is the glory. *
20. Then Isaiah the son of Amoz sent to Heze-
%iah, saying, Thus saith the Lord God of Israel,
That which thou hast prayed to me against Sen-
macherib king of Assyria I have heard. 21 This is
the word that the LoRD hath spoken concerning
him : The virgin the daughter of Zion hath despised
thee, and laughed thee to scorn ; the daughter of
Jerusalem hath shaken her head at thee. 22 Whom
hast thou reproached and blasphemed 2 and against
whom hast thou exalted thy voice, and lifted up
thine eyes on high 2 even against the Holy . One of
Tsrael. 23 By thy messengers thou hast reproached
the LoRD, and hast said, With the multitude of my
chariots I am come up to the height of the moun-
tains, to the sides of Lebanon, and will cut down
the tall cedar-trees thereof, and the choice fir-trees
thereof: and I will enter into the lodgings of his
borders, and into the forest of his Carmel. 24 I
have digged and drunk strange waters, and with
the sole of my feet have I dried up all the rivers of
besieged places. 25 Hast thou not heard long ago
ſhow I have done it, and of ancient times that I have
formed it 2 now have I brought it to pass, that thou
shouldest be to lay waste fenced cities into ruinous
heaps. 26 Therefore their inhabitants were of small
power, they were dismayed and confounded; they
were as the grass of the field, and as the green herb,
as the grass on the house-tops, and as corn blasted
before it be grown up. 27 But I know thy abode,
and thy going out, and thy coming in, and thy rage
against me. 28 Because thy rage against me and
thy tumult is come up into mine ears, therefore I
will put my hook in thy nose, and my bridle in thy
Hips, and I will turn thee back by the way by which
thou camest. 29 And this shall be a sign unto thee,
Ye shall eat this year such things as grow of them-
selves, and in the second year that which springeth
of the same ; and in the third year sow ye and reap,
and plant vineyards, and eat the fruits thereof. 30
And the remnant that is escaped of the house of
Judah shall yet again take root downward, and bear
fruit upward. 31 For out of Jerusalem shall go
forth a remnant, and they that escape out of mount
Zion : the zeal of the Lo RD of hosts shall do this.
32 Therefore thus saith the Lord coneerning the
Ring of Assyria, He shall not come into this city,
nor shoot an arrow there, nor come before it with
shield, nor cast a bank against it. 33 By the way
that he came, by the same shall he return, and shall
inot come into this city, saith the Lo Rd. 34 For I
will defend this city to save it, for mine own sake,
and for my servant David’s sake.
We have here the gracious copious answer which God gave
to Hezekiah’s prayer. The message which he sent him by the
same hand, v. 6, 7, one would think, had been an answer suf-
ficient to his prayer; but, that he might have strong consola-
tion, he is encouraged by two immutable things, in which it
was impossible for God to lie, Heb. vi. 18. In general, God
assures him that his prayer was heard, his prayer against
Sennacherib, v. 20. Note, The case of those is miserable,
that have the prayers of God’s people against them. For if
the oppressed cry to God against the oppressor, he will hear,
'Exod. xxii. 23. God hears and answers; hears with the saving
otrength of his right hand, Ps. xx. 6.
This message speaks two things.
—-ammº
I. Confusion and shame to Sennacherib and his forces. It .
is here foretold that he should be humbled and broken. The .
prophet elegantly directs his speech to him, as he does Isa.
x. 5. O Assyrian, the rod of mine anger. Not that this mes-
sage was sent to him, but what is here said to him he was made
to know by the event; Providence spake it to him with a wit-
ness; and perhaps his own heart was made to whisper this to
him ; for God has more ways than one of speaking to sinners
in his wrath, so as to ver them in his sore displeasure, Ps. ii. 5.
Sennacherib is here represented, : -
1. As the scorn of Jerusalem, v. 21. He thought himself
the terror of the daughter of Zion, that chaste and beautiful
virgin, and that by his threats he could force her to submit to
him; “But, being a virgin in her Father's house, and under
his protection, she defies thee, despises thee, laughs thee to
scorn. Thine impotent malice is ridiculous ; he that sits in
heaven laughs at thee, and therefore so do those that abide
under his shadow.” By this word God intended to silence the
fears of Hezekiah and his people. Though to an eye of sense
the enemy looked formidable, to an eye of faith he looked
despicable. - -
2. As an enemy to God; and that was enough to make him
miserable. Hezekiah pleaded this ; “Lord, he has reproach-
ed thee,” v. 16. “He has,” saith God, “ and I take it as
against myself,” v. 22. Whom hast thow reproached 2 Is it
not the Holy One of Israel, whose honour is dear to him, and
who has power to vindicate it, which the gods of the heathen
have not 2 Nemo me impune lacesset—No one shall provoke me
with impunity. e
3. As a proud, vain-glorious fool, that spake great swelling
words of vanity, and boasted of a false gift, by his boasts, as
well as by his threats, reproaching the Lord. For, (1.) He
magnified his own achievements out of measure, and quite
above what really they were, v. 23, 24. This was not in the
letter he wrote, but God lets Hezekiah know, that he not only
saw what was written there, but heard what he said elsewhere,
probably in the speeches he made to his councils or armies.
Note, God takes notice of the boasts of proud men, and will
call them to an account, that he may look upon them, and abase
them, Job xl. 11. What a mighty figure does Sennacherib
think he makes Driving his chariots to the tops of the highest
mountains, forcing his way through woods and rivers, breaking
through all difficulties, making himself master of all he had a
mind to ; nothing could stand before him, or be withheld from
him ; no hills too high for him to climb, no trees too strong for
him to fell, no waters too deep for him to dry up, as if he had
the power of a God to speak and it is done. (2.) He took to
himself the glory of doing these great things, whereas they
were all the Lord’s doing, v. 25, 26. Sennacherib, in his letter,
had appealed to what Hezekiah had heard; v. 11. Thou hast
heard what the kings of Assyria have done ; but, in answer to
that, he is reminded of what God has done for Israel of old,
drying up the Red sea, leading them through the wilderness,
planting them in Canaan; “What are all thy doings to these ?
And as for the desolations thou hast made in the earth, and
particularly in Judah, thou art but the instrument in God's
hand, a mere tool : it is I that have brought it to pass ; I gave
thee thy power, gave thee thy success, and made thee what
thou art; raised thee up to lay waste fenced cities, and so to
punish them for their wickedness, and therefore their inhabit-
ants were of small power.” What a foolish, insolent thing was
it for him to exalt himself above God, and against God, upon
that which he had done by him and under him. Sennacherib's
boasts here are expounded, Isa. x. 13, 14. By the strength of
my hand I have done it, and by my wisdom, &c. and they are
answered, v. 15. Shall the age boast itself against him that hew-
eth therewith ? It is surely absurd for the fly upon the wheel
to say, What a dust do I make | Or for the sword in the hand
to say, What execution do I do | If God be the principal
Agent in all that is done, boasting is for ever excluded.
4. As under the check and rebuke of that God whom he
blasphemed. All his motions were, (1.) Under the divine
cognizance, v. 27. “I know thy abode, and what thou dost
secretly devise and design; thy going out and coming in,
marches and counter-marchés, and thyrage against me and
my people, the tumult of thy passions, the tumult of thy pre:
parations, the noise and bluster thou makest, I know it all.”
That was more than Hezekiah did, who wished for intelligence
of the enemy's motions; but what need, when the eye of God
was a constant spy upon him 3 2 Chron. xvi. 9... (2.) Under
the divine control, v. 28. “I will put my hook in thy nose,
thou great Leviathan,” Job xli. 1, 2. “My bridle in thy jaws
thou great Behemoth. I will restrain thee, manage thee, turn
thee where I please, send thee home, re iº.;
of thy aim.” Note, It is a great comfo, to all the churciº's
t
BEFORE CHRIST, 710.
II. KINGS, XIX. The Assyrian army destroyed.
friends, that God has a hook in the nose, and a bridle in the
jaws, of all her enemies; can make even their wrath, to serve
and praise him, and then restrain the remainder of it: Here
shall its proud waves be staid. . . . . . . . . . . .
II. Salvation and joy to Hezekiah and his people. This
shall be a sign to them of God’s favour, and that he is recon-
ciled to them, and his anger is twrned away, Isa. xii. 1. a
wonder in their eyes, (for so a sign sometimes signifies,) a
token for good, and an earnest of the further mercy God has
in store for them, that a good issue shall be put to their pre-
sent distress in every respect. . . . . . .
1. Provisions were scarce and dear ; and what should they
do for food 2: The fruits of the earth were devoured by the
Assyrian army, Isa. xxxii. 9, 10, &c. Why, they shall not
only dwell in the land, but verily they shall be fed... If God.
saye them, he will not starve them, nor let them die by fa-
mine; when they had escaped the sword: “ Eat ye this year
that which groweth of itself, and you shall find enough of that.
Did the Assyrians reap what you sowed 3 You shall reap
what you did not sow.” But the next year was the sabbatical
year, when the land was to rest, and they must neither sow
nor reap. What must they do that year 2 Why; Jehovah-
*ireh, The Lord will provide. God’s blessing shall save them
seed and labour, and, that year too, the voluntary productions
of the earth shall sérve to maintain them, to remind them that
the earth brought forth before there was a man to till it, Gen.
i. 11. And then, the third year, their husbandry should re-
they used to do. . . . - * - - -
2. The country was laid waste, families were broken up and
scattered, and all was in confusion ; how should it be other-
turn into its former channel, and they should sow and reap as
wise, when it was over-run by such an army? As to this, it
is promised that the remnant that is escaped of the house of
Judah, that is, of the country people, shall ye: again be plant-
ed in their own habitations, upon their own estates, shall
take root there, shall increase and grow rich, p. 30. See how
their prosperity is described; it is taking root downward, and
bearing fruit upward, being well-fixed, and well-provided for
themselves, and then doing good to others. Such is the pros-
perity of the soul ; it is taking root downward by faith in
Christ, and then being fruitful in fruits of righteousness.
3. The city was shut up, none went out or came in ; but
now the remnant in Jerusalem and Zion shall go forth freely,
and there shall be none to hinder them, or make them afraid,
v. 31. Great destruction had been made both in city and
country, but in both there was a remnant that escaped, which
typified the saved remnant of Israelites indeed, as appears
by comparing Isa. x. 22, 23. (which speaks of this very event,)
with Rom. ix. 27, 28. they shall go forth into the glorious
liberty of the children of God. - -
4. The Assyrians were advancing toward Jerusalem, and
would, in a little time, besiege it in form, and it was in great
danger of falling into their hands. But it is here promised
that the siege they feared should be prevented ; though the
enemy were now (as it should seem) encamped before the
city, yet they were never to come into the city, no, nor so much
as to shoot an arrow into it, v. 32, 33. He shall be forced to
retire with shafie, and, a thousand times, to repent his under-
taking God himself undertakes to defend the city, v. 34. and
that person, that place, cannot but be safe, which he under-
takes the protection of. . . . . . .
5. The honour and truth of God are engaged for the doing
of all this. These are great things, but how will they be ef.
fected 3 Why, the zeal of the Lord of hosts shall do this, v. 31.
He is Lord of hosts, has all creatures at his beck, therefore he
is able to do it; he is jealous for Jerusalem with great jealousy,
Zech. i. 14. having espoused her a chaste virgin to himself, he
will not suffer her to be abused, v. 21. “You have reason to
think yourselves unworthy that such great things should be
done for you ; but God’s own zeal will do it.” His zeal, (1.)
For his own honour, v. 34. “I will do it for my own sake,
to make me an everlasting name.” God’s reasons of mercy
are fetched from within himself. (2.) For his own truth; “I
will do it for my servant David’s sake; not for the sake of his
merit, but the promise made to him, and the covenant made
with him, those sure mercies of David.” Thus all the de-
liverances of the church are wrought for the sake of Christ, the
Son of David. ' - . . . -
35 And it came to pass that night, that the angel
of the LORD went out, and smote in the camp of
the Assyrians an hundred fourscore and five thou-
Saud; and when they arose early in the morning,
behold, they were all dead corpses. 36 So Senna.
‘. . . . 984 * : - . . .
#
*
—er
cherib king of Assyria departed, and went and re-
turned, and dwelt at Nineveh. 37. And it came to
pass, as he was worshipping in the house of Nisroch,
his god, that Adrammelech and Sharezer his sons:
smote him with the sword: and they escaped into
the land of Armenia. And Esarhaddon his son,
reigned in his stead. f : .
Sometimes it was long ere prophecies were accomplished,
and promises performed; but here the word was no sooner
spoken than the work was done. - - - - -
I. The army of Assyria was entirely routed. That night
which immediately followed the sending of this message, to
'Hezekiah, when the enemy was just set down before the city,
and were preparing (as we now say) to open the trenches.
that night was the main body of their army slain upon the spot:
by an angel, v. 35. Hezekiah had not force sufficient to Sally
out upon them, and attack their camp, nor would God do it by
sword or bow; but he sent his angel, a destroying angel, in
the dead of the night, to make an assault upon them, which,
'their sentinels, though never so wakeful, could neither discover
nor resist. It was not by the sword of a mighty man, or of ai
mean man, that is, not of any man at all, but of an angel, that:
'the Assyrian army was to fall, Isa. xxxi. 8. Such an angel as:
slew the first-born of Egypt. Josephus says it was done by a.
pestilential disease, which was instant death to them. The
number slain was very great, 185,000 men, and Rab-shakeh,
it is likely, among the rest. When the besieged arose early in
the morning, behold, they were all dead corpses, scarcely a liv-
ing man among them. Some think the 76th psalm was pen-
ned on this occasion, where we read that the stout-hearted"
were spoiled, and slept their sleep, their last, their long sleep, v.
5. See how great, in power and might, the holy angels are,
when one angel, in one night, could make so great a slaugh-
ter. See how weak the mightiest of men are before Almighty-
God : who ever hardened himself against him, and prospered tº
The pride and blasphemy of the king are punished by the de-
struction of his army. All these lives are sacrificed to God’s.
glory, and Zion's safety. The prophet shows that therefore.
God suffered this vast rendezvous to be made, that they might
be gathered as sheaves into the floor, Mic. iv. 12, 13. ".
II. The king of Assyria was hereby put into the utmost con-
fusion ; ashamed to see himself, after all his proud boasts,
thus defeated, and disabled to pursue his conquests, and se-
cure what he had, (for this, we may suppose, was the flower
of his army,) and continually afraid of falling under the like:
stroke himself. He departed, and went, and returned ; ther
manner of the expression intimates the great disorder and dis-
traction of mind he was in, v. 36. and it was not long before.
God cut him off too, by the hands of two of his own sons, v. 37.
1. They that did it were very wicked, to kill their own father,
(whom they were bound to protect,) and in the act of his de-
votion ; monstrous villany | But, 2. God was righteous in it.
Justly are the sons suffered to rebel against their father that
begat them, when he was in rebellion against the God that
made him. They whose children are undutiful to them ought
to consider whether they have not been so to their Father in
heaven. The God of Israel had done enough to convince him,
that he was the only true God, whom therefore he Qught toº
worship ; yet he persists in his idolatry, and seeks to his false.
god for protection against a God of irresistible power. , Justly
is his blood mingled with his sacrifices, who will not be con-
vinced by such a plain and dear-bought demonstration of his.
folly in worshipping idols.
His sons that murdered him were suffered to escape, and no.
pursuit made after them, his subjects, perhaps, being weary
of the government of so proud a man, and thinking themselves
well rid of him. And his sons would be looked upon as the
more excusable in what they had done, if it be true (as Bishop
Patrick suggested) that he was now vowing to sacrifice them.
to his god ; so that it was for their own preservation that they:
sacrificed him. His successor was another son, Esarhaddon,.
who (as it should seem) did not aim, like his father, to enlarge
his conquests, but rather to improve them ; for he it was that
first sent colonies of Assyrians to inhabit the country of Sa-
maria, though it is mentioned before, ch. xvii. 24. as appears,.
Ezra iv. 2. where the Samaritans say, it was Esarhaddom that:
brought them thither. -
CHAP. XX.
In this chapter, we have, A. Hezekiah's sickness, and his recovery from:
that, in answer to prayer, in performance of a promise, in the use of
means, and confirmed with a sign, v. 1–11. II. Hezekiah's sin, and
his recovery from that, v. 12—19. In both these, Isaiah was God's
messenger to him. III. The conclusion of his reign, v. 20, 21
BEFoRE CHRIST, 713.
Bezekiah's sickness.
II. KINGS, XX.
1 TN those days was Hezekiah sick unto death.
Il And the prophet Isaiah, the son of Amoz, came
to him, and said unto him, Thus saith the Lord,
Set thine house in order; for thou shalt die, and
not live. 2 Then he turned his face to the wall,
and prayed unto the LoRD, saying, 3 I beseech
thee, O Lord, remember now how I have walked
before thee in truth and with a perfect heart, and
have done that which is good in thy sight. And
Hezekiah wept sore.
Isaiah was gone out into the middle court, that the
word of the LoRD came to him, saying, 5 Turn
again, and tell Hezekiah, the captain of my people,
Thus saith the Lok D, the God of David thy father,
I have heard thy prayer, I have seen thy tears: be-
hold, I will heal thee'; on the third day thou shalt
go up unto the house of the Lord. 6 And I will
add unto thy days fifteen years ; and I will deliver
Assyria; and I will defend this city for mine own
sake, and for my servant David’s sake.
Isaiah said, Take a lump of figs.
and laid it on the boil, and he recovered. 8 And
Hezekiah said unto Isaiah, What shall be the sign
that the Lord will heal me, and that I shall go up
into the house of the Loro the third day ? 9 And
Isaiah said, This sign shalt thou have of the LORD,
that the Lord will do the thing that he hath spoken :
Shall the shadow go forward ten degrees, or go back
ten degrees? 10 And Hezekiah answered, It is a
light thing for the shadow to go down ten degrees:
nay, but let the shadow return backward ten de-
grees. 11 And Isaiah the prophet cried unto the
LORD ; and he brought the shadow ten degrees back-
X; by which it had gone down in the dial of
3 Z. . . . - - -
- The historian, having showed us blaspheming Sennacherib
destroyed in the midst of the prospects of life, here shows us
praying Hezekiah delivered in the midst of the prospects of
i.d the days of the former shortened, of the latter pro-
Onged. . . . - . . . . . - . .
I. Here is. Hezekiah’s sickness. In those days, that is, in
the same year in which, the king of Assyria besieged Jerusa-
lem, for he reigned, in all, twenty-nine years, and surviving
this fifteen years, this must be in his fourteenth year, and so
was that, ch. xviii. 13. Some think it was at the time that
the Assyrian army was besieging the city, or preparing for it,
because God promises, v. 6. I will defend the city, which pro-
mise was afterwards repeated, when the danger came to be
most imminent, ch. xix. 34. Others think it was soon after
the defeat of Sennacherib ; and then it shows us the uncer-
tainty of all, our comforts in this world: Hezekiah, in the
midst of his triumphs in the favour of God, and over the forces
of his enemies, is seized with sickness, and under the arrest
of death ; we must therefore always rejoice with trembling.
It should seem he was sick of the plague, for we read of the
boil or plague-sore, v. 7. The same disease which was killing
to the Assyrians was trying to him ; God took it from him,
and put it upon his enemies. Neither greatness nor goodness
can exempt from sickness, from sore and mortal sicknesses.
Hezekiah, lately favoured of heaven, above most men, yet is
sick unto death, in the midst of his days—under forty, and
yet sick and dying, and perhaps he was the more apprehensive
of its being fatal to him, because his father died when he was
about his age, two or three years younger: “In the midst of
life we are in death.” - -
II. Warning brought him to prepare for death; it is brought
by Isaiah, who had been twice, in the former chapter, a mes-
senger of good tidings to him : we cannot expect to receive
from God's prophets any other than what they have received
from the Lord, and we must welcome that, be it pleasing or
unpleasing: he tells him, 1. That his disease was mortal, and,
if he were not recovered by a miracle of mercy, would be cer.
tainly fatal ; Thou shalt die, and not live. 2. That, therefore,
he must, with all speed, get ready for death; this we should
feel highly concerned to do, when we are in health, but are
most loudly called to do, when we come to be sick ; set the
6 k -
4 And it came to pass, afore
7 And |
And they took ||
made in or toward that house.
we must have an eye in all our prayers; for no man, no ser-
vice, comes to the Father, but by him. #. He wept sore; some
gather from hence that he was unwil
nature of man to have some dread of the separation of soul.
- - *
heart in order, by renewed acts of repentance, and faith, and
resignation to Gód, with cheerful farewells to this world, and
welcomes to another ; and, if it be not done before, (which is
the best and wisest coursé,) set the house in order, make thy
will, settle thy estate, put thine affairs in the best posture thous
canst, for the ease of those that shall come after thee." Isaiah.
speaks not to Hezekiah of his kingdom, only of his house;
David, being a prophet, had authority to appoint who should
reign after him ; but other kings did not pretend to:bequeath
their crowns, as part of their goods and chattels. . . . . . . . .
III. His prayer hereupon ; He prayed wnto the Lord, v. 2.
Is any sick? Let him be prayed for, let him be prayed with,
and let him pray. Hezekiah had found, in the foregoing
chapter, that it was not in vain to wait upon God, but that
the prayers of faith bring in answers of peace, therefore will
he call woon God as long as he lives. Happy, returns of prayer
are engagements and encouragements to continue instant in
prayer; he had now received the sentence of death within
himself, and, l. If it were reversible, it must be reversed by
prayer. When God purposes mercy, he will, for this, be in-
quired of, Ezek. xxxvi. 37. º
ask amiss. 2. If not, prayer is one of the best preparations.
thee and this city out of the hand of the king of for death, because by it we fetch in strength and grace from
We have not; if we ask not, or
God, to enable us to finish well. Observe, . . . .
(1.) The circumstances of this prayer. . [1..]. He turned his
face to the wall, probably as he lay in his bed; this he did,
perhaps, for privacy ; he could not retire to his closet, as he
used to do, but he retired as well as he could, turned from the
company that were about him, to converse with God. When
we cannot be so private as we would be in our devotions, nor
perform them with the usual outward expressions of reverence
and solemnity, yet we must not therefore omit them, but com-
pose ourselves to them as well as we can'; or, as some think,
he turned his face toward the temple, to show how willingly
he would have gone up thither, to pray this prayer, (as he did,
ch. xix. 1, 14.) if he had been able, and remembering what
encouragements were given to all the prayers that should be
Christ is our Temple ; to him.
ing to die; it is in the
and body, and it was not strange if the Old-Testament saints,
to whom another world was but darkly revealed, were not so
willing to leave this as St. Paul and other New-Testament
saints were ; there was also something peculiar in Hezekiah’s
case, he was now in the midst of his usefulness, had begun a
good work of reformation, which, he feared, if he should die,
through the corruption of the people, would fall to the ground ;
if this was before the defeat of the Assyrian army, as some
think, he might therefore be loth to die, because his kingdom .
was in imminent danger of being ruined; however, it does not.
appear that he had now any son ; Manasseh, that succeeded
him, was not born till three years after, and, if he die child-
less, both the peace of his kingdom, and the promise to David,
would be in danger : but, perhaps, these were only tears of
importunity, and expressions of a lively affection in prayer;
Jacob wept, and made supplication, and our blessed Saviour,
though most willing to die, yet offered up strong cries, with
tears, to Him whom he knew to be able to save him, Heb. v.
7. , Let Hezekiah's prayer interpret his tears, and in that we
find nothing that intimates him to have been under any of that
fear of death which has either bondage or torment. -
(2.) The prayer itself; “Remember: now, O Lord, how I'
have walked before thee in truth ; and either spare me to live,
that I may continue thus to walk, or, if my work be done, re-
ceive me to that glory which thou hast prepared for those that
have thus walked.” Observe here, [1..] The description of
Hezekiah's piety; he had had his conversation in the world
with right intentions, “I have walked before thee, as under
thine eye, and with an eye ever toward thee; from a right.
principle, in truth, and with an upright heart; and by a right
rule, I have done that which is good in thy sight.” . [2] The
comfort he now had in reflection upon it; it made his sick bed.
easy. Note, The testimony of conscience for us, that we have
walked with God in our integrity, will be much our support
and rejoicing when we come to look death in the face, 2 Cor.
i. 12. . [3] The humble mention he makes of it to God, Lord,
remember it now ; not as if God needed to be put in mind of
any thing by us, he is greater than our hearts, and knows alk
things; or, as if the reward were of debt, and might be 'de-
manded as due, it is Christ's righteousness only that is the
purchase of mercy and grace; but our own sincerity may be
pleaded as the condition of the covenant which God has
wrought in us; “It is the work of tºwn hands, Lord,
IBEFoEE CHRIST, 713.
Hezekiah's sickness.
II. KINGS, XX.
•ewn it.” Hezekiah does not pray, “Lord, spare me,” or,
“Lord, take me, God’s will be done;” but, Lord, remember
“fºe ; whether I live or die, let me be thine. -
IV. The answer which God immediately gave to this prayer
sef Hezekiah's ; the prophet was got but to the middle court,
when he was sent back with another message to Hezekiah, v.
4, 5, to tell him that, he should recover; not that there is with
“God yea of nay, or that he ever says and unsays ; but, upon
*Hezekiah’s prayer, which he foresaw, and which his Spirit
inclined him to, God did that for him which otherwise he
would not have done. God here calls Hezekiah the captain of
his people, to intimate that he would reprieve him for his
people's sake, because, in this time of war, they could ill spare
such a captain': he calls himself the God of David, to intimate
that he would reprieve him, out of a regard to the covenant
made with David, and the promise that he would always or-
dain a lamp for him. .
In this answer, 1. God honours his prayers by the notice
he takes of them, and the reference he has to them in this mes-
sage, I have heard thy prayers, I have seen thy tears; prayers
that have much life and affection in them are, in a special
manner, pleasing to God. 2. God exceeds his prayers ; he
only begged that God would remember his integrity, but God
here promises, (1.) To recover him from his illness, I will
heal thee : diseases are his servants; as they go whither he
sends them, so they come when he remands, them, Matth.
Viii. 8, 9.. I am the Lord that healeth thee, Exod. xv. 26. (2.)
To restore him to such a degree of health, that, on the third
day he should go up to the house of the Lord, to return thanks;
God knew Hezekiah’s heart, how dearly he loved the habita:
tion of God’s house, and the place where his honour dwelt,
and that, as soon as he was well, he would go to attend on
public ordinances ; thitherward he turned his face when he
was sick, and thitherward he would turn his feet when he was
recovered ; and therefore, because nothing would please him
better, he promises him this, Let my soul live, and it shall praise
othee; the man whom Christ healed was, soon after, found in
“the temple, John v. 14. (3.) To add fifteen years to his life
would not bring him to be an old man, it would reach but to
fifty-four or fifty-five ; yet that was longer than he had lately |
“expected to live. His lease was renewed, which he thought
was expiring ; we have not the instance of any other that was
told beforehand just how long he should live; that good man,
no doubt, made a good use of it, but God has wisely kept us
-at uncertainties, that we may be always ready. (4.) To de-
‘liver Jerusalem from the king of Assyria, v. 6. This was the
thing which Hezekiah's heart was upon as much as his own
recovery, and therefore the promise of this is here repeated ; if
this was after the raising of the siege, yet there was cause to
fear Sennacherib's rallying again; No, says God, I will de-
fend this city. -
V. The means which were to be used for his recovery, v. 7.
'Isaiah was his physician; he ordered an outward application,
a very cheap and common thing, “Lay a lump of figs to the
boil, to ripen it, and bring it to a head, that the matter of the
disease may be discharged that way;” this might contribute
something to the cure, and yet, considering to what a height
the disease was come, and how suddenly it was checked, the
Cure was no less than miraculous. Note, 1. It is our duty,
when we are sick, to make use of such means as are proper to
help nature, else we do not trust God, but tempt him. .2.
Plain and ordinary medicines must not be despised, for many
such God has graciously made serviceable to man, in con-
sideration of the poor. 3. What God appoints he will suc-
ceed and make effectual. t
VI. The sign which was given for the encouragement of his
faith. 1. He begged it ; not in any distrust of the power or
promise of God, or as if he staggered at that, but because he
looked upon the things promised to be very great things, and
worthy to be so confirmed, and because it had been usual
with God thus to glorify himself, and favour his people; and
he remembered how much God was displeased with |. father
for refusing to ask a sign, Isa. vii. 10–12. Observe, Heze-
kiah asked, “ What is the sign, not that I shall go up to the
thrones of judgment, or up to the gate, but up to the house of
the Lord 2’” therefore he desired to recover, that he might glo-
rify God in the gates of the daughter of Zion. It is not worth
while to live for any other purpose than to serve God. 2. It
was put to his choice whether the sun should go back or go
forward, for it was equal to Omnipotence, and it would be the
more likely to confirm his faith, if he chose that which he
thought the more difficult of the two; perhaps to this that of
this prophet may refer, Isa. xlv. 11, Ask me of things to come
•oncerning my sons, and concerning the work of my hands com-
orand ye me. It ººpposed that the degrees were half hours,
M36
and that it was just noon when the proposal was made, and
the question is, “Shall the sun go back to its place at seven
in the morning, or forward to its place at five in the even-
ing tº 3. He humbly desired the sun might go back ten
degrees, because, though either would be a great miracle, yet,
it being the natural course of the sun to go forward, its going
back would seem more strange, and would be more significant
of Hezekiah’s returning to the days of his youth, Job xxxiii.
25. and the lengthening out of the day of his life. It was ac-
cordingly done, upon the prayer of Isaiah, v. 11. he cried wnto
the Lord by special warrant and direction, and God brought
the sun back ten degrees, which appeared to Hezekiah, (for
the sign was intended for him,) by the going back of the sha-
dow upon the dial of Ahaz, which, it is likely, he could see
through his chamber-window ; and the same was observed
upon all other dials, even in Babylon, 2 Chron. xxxii. 31.
Whether this retrograde motion of the sun was gradual, or
per saltum—suddenly ; whether it went back at the same pace
that it used to go forward, which would make the day ten
hours longer than usual; or whether it darted back on a sud-
den, and, after continuing a little while, was restored again to
its usual place, so that no change was made in the state of the
heavenly bodies, (as the learned Bishop Patrick thinks,) we
are not told : but this work of wonder shows the power of God
In heaven as well as on earth, the great notice he takes of
prayer, and the great favour he bears to his chosen. The
most plausible idolatry of the heathen was theirs that wor-
shipped the sun, yet that was hereby convicted of the most
egregious folly and absurdity, for by this it appeared that
their god was under the check of the God of Israel. Dr.
Lightfoot suggests that the fifteen songs of degrees, Ps. cxx.
&c. might, perhaps, be so called, because selected by Heze-
kiah to be sung to his stringed instruments, Isa. xxxviii. 20.
in remembrance of the degrees on the dial when the sun went
back, and the fifteen years added to his life; and he ob-
serves how much of these psalms is applicable to Jerusalem's
distress and deliverance, and Hezekiah's sickness and re-
covery.
12 At that time Berodach-baladan, the son of Ba-
Iadan king of Babylon, sent letters and a present
unto Hezekiah : for he had heard that Hezekiah
had been sick. 13 And Hezekiah hearkened unto
them, and showed them all the house of his precious
things, the silver, and the gold, and the spices, and
the precious ointment, and all the house of his ar-
mour, and all that was found in his treasures: there
was nothing in his house, nor in all his dominion,
that Hezekiah showed them not. 14 Then came
Isaiah the prophet unto king Hezekiah, and said
unto him, What said these men 2 and from whence
came they unto thee! And Hezekiah said, They are
come from a far country, even from Babylon. 15
And he said, What have they seen in thine house?
And Hezekiah answered, All the things that are in
mine house have they seen : there is nothing among
my treasures that I have not shewed them. 16 And
Isaiah said unto Hezekiah, Hear the word of the
LoRD. 17 Behold, the days come, that all that is
in thine house, and that which thy fathers have laid
up in store unto this day, shall be carried into Baby-
lon : nothing shall be left, saith the LoRD. . .18
And of thy sons that shall issue from thee, which
thou shalt beget, shall they take away; and they
shall be eunuchs in the palace of the king of Baby-
lon. 19 Then said Hezekiah unto Isaiah, Good is
the word of the Lord which thou hast spoken. And
he said, Is it not good if peace and truth be in my
days? 20 And the rest of the acts of Hezekiah, and
all his might, and how he made a pool, and a con-
duit, and brought water into the city, are they not
written in the book of the Chronicles of the kings of
Judah 2 21 And Hezekiah slept with his fathers :
and Manasseh his son reigned in his stead.
Here is, I. an embassy sent to Hezekiah by the king of
Babylon, to congratulate him on his recovery, v. 12. e
kings of Babylon had hitherto been only deputies and tributa-
ries to the kings of Assyria, and Nineveh was the royal city :
BEFORE CIRIST, 698.
The death of Hezekiah.
II. KINGS, XXI.
we find Babylon subject to the king of Assyria, ch. xvii. 24.
But this king of Babylon began to set up for himself, and, by
degrees, things were so changed, that Assyria became subject
to the kings of Babylon. This king of Babylon sent to com-
pliment Hezekiah, and ingratiate himself with him upon a
double account. 1. Upon the account of religion. The Ba-
bylonians worshipped the sun, and, perceiving what honour
their god had done to Hezekiah, in going back for his sake,
£hey thought themselves obliged to do honour to him likewise.
*It is good having those our friends whom we perceive to be the
favourites of heaven. 2. Upon the account of civil interest.
If the king of Babylon was now meditating a revolt from the
king of Assyria, it was policy to get Hezekiah into his interest,
ºn answer to whose prayers, and for whose protection, heaven
‘had given that fatal blow to the king of Assyria. He found
thimself obliged to Hezekiah, and his God, for the weakening
9f the Assyrian forces, and had reason to think he could not
have a more powerful and valuable ally, than one that had so
good an interest in the upper world. He therefore made his
court to him with all possible respect, by ambassadors, letters,
and a present.
II. The kind entertainment Hezekiah gave to these ambas-
'sadors, 9. 13. It was his duty to be civil to them, and receive
them with the respect due to ambassadors; but he exceeded,
and did it to a fault. 1. He was too fond of them. He heark.
ened unto them. Though they were idolaters, yet he became in-
timate with them, was forward to come into a confederacy with
the king their master, and granted them all they came for. He
was more open and free than he should have been, and stood
ºnot so much upon his guard. What reason had he, that was
in covenant with God, so eagerly to catch at an alliance with
a heathen prince, or to value himself at all upon his respectful
notice " . What honour could this embassy add to one whom
God had so highly favoured, that he should please himself so
much with it? 2. He was too fond of showing them his palace,
his treasures, and his magazines, that they might see, and
Imight report to their master, what a great king he was, and
how well worthy of the honour their master did him. It is not
said that he showed them the temple, the book of the law, and
the manner of his worship, that he might proselyte them to
the true religion, which he had now a fair opportunity of do-
ing ; but, in compliment to them, lest that should affront them,
he waved that, and showed them the rich furniture of his
closet, that house of his precious things, the wealth he had
heaped up since the king of Assyria had emptied his coffers,
his silver, and gold, and spices. All the valuable things he
had, he showed them, either himself or by his officers. And
what harm was there in this? What is more commonly, and
(as we think) more innocently, done, than to show strangers
the riches and rarities of a country 3 To show our friends our
houses and their furniture, our gardens, stables, and libraries?
But if we do this in the pride of our hearts, as Hezekiah did,
to gain applause from men, and not giving praise to God, it
turns into sin to us, as it did to him.
III. The examination of Hezekiah concerning this matter,
§: 14, 15. Isaiah, who had often been his comforter, is now
his reprover. The blessed Spirit is both, John xvi. 7, 8. Mi-
pisters must be both, as there is occasion. Isaiah spake in
God’s name, and therefore called him to account as one having
authority: “Who are these ?, Whence come they What is
their business.” What have they seen tº . Hezekiah not only
submitted to the examination, (did not ask him, “Why should
you concern yourself, and question me about this affair?”)
but made an ingenuous confession, There is nothing among my
itreasures that I have not showed them. Why then did he not
bring them to Isaiah, and show him to them, who was, without
'doubt, the best treasure he had in his dominions, and who,
by his prayers and prophecies, had been instrumental in all
those wonders which these ambassadors came to inquire into ?
I hope Hezekiah had the same value for Isaiah now, that he
had in his distress; but it had become him to show it, by
bringing these ambassadors to him in the first place, which
night have prevented the false step he took.
IV: The sentence passed upon him for his pride and vanity,
and the too great relish he had of the things of the world, after
'that intimate acquaintance he had so lately been admitted into
with divine things. The sentence is, v. 17, 18. 1. That the
treasures he was so proud of should hereafter become a prey,
and his family should be robbed of them all. It is just with
God, to take that from us which we make the matter of our
Pride, and in which we put our confidence. 2. That the king
of Babylon, he was so fond of an alliance with, should be the
enemy that should make a prey of them. Not that it was for
this sin that that judgment should be brought upon them : the
sins of Manasseh, his idolatries, and murders, were the cause
of that calamity ; but it is now foretold to Hezekiah, to con-
vince him of the folly of his pride, and of the value he had for
the king of Babylon, and to make him ashamed of it. Heze-
kiah was fond of assisting the king of Babylon to rise, and to
reduce the exorbitant power of the kings of Assyria; but he is
told that the snake he is cherishing will, ere long, sting the
bosom that cherishes it, and that his royal seed shall become
the king of Babylon's slaves; which was fulfilled, Dan. i. 1,
&c. Hezekiah could not have been more mortified than by
such a thought. Babylon will be the ruin of those that are
fond of Babylon. Wise therefore and happy are they that
come out from her, Rev. xviii. 4.
V. Hezekiah's humble and patient submission to this sen-
tence, v. 19. Observe how he argues himself into this sub-
mission. 1. He lays it down for a truth, that good is the word
of the Lord, even this word, though a threatening, for every
word of his is so. It is not only just, but good; for as he does
no wrong to any, so he means no hurt to good men. “It is
good; for he will bring good out of it, and do me good by the
foresight of it.” We should believe this concerning every pro-
vidence, that it is good, is working for good. 2. He takes
notice of that in this word, which was good, that he should not
live to see this evil, much less to share in it. He makes the
best of the bad ; “Is it not good 2 Yes, certainly it is, and
better than I deserve.” Note, (1.) True penitents, when they
are under divine rebukes, call them not only just, but good ;
not only submit to, but accept of, the punishment of their ini-
quity. So Hezekiah did, and by this it appeared that he was
indeed humbled for the pride of his heart. (2.) When, at any
time, we are under dark dispensations, or have dark prospects,
public or personal, we must take notice of what is for us, as
well as of what is against us, that we may, by thanksgiving,
honour God, and may in our patience possess our own souls.
(3.) As to public affairs, it is good, and we are bound to think
it so, if peace and truth be in our days. That is, [].] Whatever
else we want, it is good if we have peace and truth ; if we have
the true religion professed and protected, bibles and ministers,
and enjoy these in peace, not terrified with the alarms of war
or persecution. [2] Whatever trouble may come when we
are gone, it is good if all be well in our days. Not that we
should be unconcerned for posterity, it is a grief to foresee
evils; but we should own that the deferring of judgments is a
great favour in general ; and to have them deferred so long as
that we may die in peace, is a particular favour to us, for cha-
rity begins at home. We know not how we shall bear the trial,
and therefore have reason to think it well, if we may but get
safe to heaven before it comes.
Lastly, Here is the conclusion of Hezekiah's life and story,
v. 20, 21. In Chronicles, book 2. ch. xxix. xxx. and xxxi. much
more is recorded of Hezekiah’s work of reformation than is in
this book of Kings; and it seems that in the civil chronicles,
not now extant, there were many things recorded of his might,
and the good offices he did for Jerusalem, particularly his
bringing water by pipes into the city. To have water in plenty,
without striving for it, and without being terrified with the
noise of archers in the drawing of it, to have it at hand, and
convenient for us, is to be reckoned a great mercy, for the want
of water would be a great calamity. But here this historian
leaves him asleep with his fathers, and a son in his throne that
proved very untoward; for parents cannot give grace to their
children. Wicked Ahaz was the son of a godly father, and
the father of a godly son ; holy Hezekiah was the son of a
wicked father, and the father of a wicked son. When the
land was not reformed, as it should have been, by a good reign,
it was plagued and ripened for ruin by a bad one; yet then
tried again with a good one, that it might appear how loth
God was to cut off his people.
CHAP. XXI.
In this chapter we have a short but sad account of the reigns of two of the
kings of judah, Manasseh and Amon. I. Concerning Manasseh, all the
account we have of him here, is, 1. That he devoted himself to sin, to all
manner of wickedness, idolatry, and murder, v. 1-9 and v. 16. 2.
That therefore God devoted him, and Jerusalem for his sake, to ruin, v.
10–18. In the book of Chronicles, we have an account of his troubles,
and his repentance. II. Concerning Amon we are only told that he
lived in sin, v. 19–22. Died quickly by the sword, and left good Josiah
his successor, v. 23–26. By these two reigns Jerusalem was much
debauched, and much weakened, and so hastened apace towards its
destruction, which slumbered not. -
I MAN." was twelve years old when he
began to reign, and reigned fifty and five
years in Jerusalem. And his mother's name was
Hephzi-bah. 2 And he did that which was evil in
the sight of the Lo RD, after the abominations of the
heathen, whom the LoRD cast oº: before the chil-
BEFoEE CHRIST, 690.
The reign of Manasseh.
II. KINGS, XXI.
w—
dren of Israel. 3 For he built up again the high
places which Hezekiah his father had destroyed;
and he reared up altars for Baal, and made a grove,
as did Ahab king of Israel ; and worshipped all the
host of heaven, and served them, 4 And he built
altars in the house of the Lo RD, of which the Lord
said, In Jerusalem will I put my name. 5 And he
built altars for all the host of heaven in the two
courts of the house of the Lord. 6 And he made
his son pass through the fire, and observed times,
and used enchantments, and dealt with familiar
spirits and wizards: he wrought much wickedness
in the sight of the LORD, to provoke him to anger.
7 And he set a graven image of the grove that he
had made in the house, of which the Lo RD said to
David, and to Solomon his son, In this house, and in
Jerusalem, which I have chosen out of all the tribes
of Israel, will I put my name for ever : 8 Neither
will I make the feet of Israel move any more out of
the land which I gave their fathers; only if they
will observe to do according to all that I have com-
manded them, and according to all the law that my
servant Moses commanded them. 9 But they heark-
ened not ; and Manasseh seduced them to do more
evil than did the nations whom the Lord destroyed
before the children of Israel.
How delightful were our meditations on the last reign :
How many pleasing views had we of Sion in its glory, that is,
in its purity and, in its triumphs, of the king in his beauty 1
For the reference (Isa. xxxiii. 17.) is to Hezekiah ; and, as it
follows there, v. 20. Jerusalem was a quiet habitation, because
a city of righteousness, Isa. i. 26. But now we have melan-
choly work upon our hands, unpleasant ground to travel, and
cannot but drive heavily. How is the gold become dim, and the
nost fine gold changed The beauty of Jerusalem is stained,
and all her glory, all her joy, sunk and gone. These verses
give such an account of this reign, as make it, in all respects,
the reverse of the last, and, in a manner, the ruin of it.
I. Manasseh began young. He was but twelve years old
when he began to reign, v. 1. born when his father was about
forty-two years old, three years after his sickness. If he had
sons before, either they were dead, or set by as unpromising.
As yet, they knew of nothing bad in him, and they hoped he
would prove good; but he proved very bad, and perhaps his
coming to the crown so young might help to make it so, which
yet will by no means excuse him, for his grandson Josiah
came to it younger than he, and yet acted well. But being
young; l. He was puffed up with his honour, and proud of it;
and, thinking himself very wise, because he was very great,
valued himself upon his undoing what his father had done.
It is too common for novices to be lifted up with pride, and
So to fall into the condemnation of the devil. 2. He was
easily wrought upon and drawn aside by seducers, that lay in
wait to deceive. They that were enemies to Hézekiah's re-
formation, and retained an affection for the old idolatries,
flattered him, and so gained his ear, and used his power at
their pleasure. Many have been undone by coming too soon
to their honours and estates.
II. He reigned long, longest of any of the kings of Judah,
fifty-five years. This was the only very bad reign that was a
long one; Joram's was but eight years, and Ahaz's sixteen;
as for Manasseh's, we hope that in the beginning of his reign,
for some time, affairs continued to move in the course that his
father left them in ; and that in the latter end of his reign,
after his repentance, religion got head again; and, no doubt,
when things were at the worst, God had his remnant that
kept their integrity. Though he reigned long, yet, some of
this time, he was a prisoner in Babylon, which may well be
looked upon as a drawback from these years, though they are
reckoned in the number, because then he repented, and began
to reform.
III. He reigned very ill. 1. He did that which was evil in
the sight of the Lord ; and which, having been well educated,
he could not but know was so ; v. 2. He wrought much wick.
£dness in the sight of the Lord, as if on purpose to provoke
him to anger, v. 6. 2. He did after the abominations of the
Heathen, v.2. and as did Ahab, v. 3, not taking warning by
the destruction both of the nations of Canaan, and the house
of Ahab, for theºlatry; nay, to 9 he did more evil than
did the nations whom the Lord destroyed. When the holy seed
degenerate, they are commonly worse than the worst of the
profane. -
More particularly, (1.) He rebuilt the high places which his
father had destroyed, v. 3. Thus did he trample upon the dust,
and affront the memory, of his worthy father, though he knew
how much he was favoured of God, and honoured of men. He
concurred, it is probable, with Rab-shakeh's sentiments, ch.
xviii. 22. that Hezekiah had done ill in destroying those high
places, and pretended the honour of God, and the edification.
and convenience of the people, in rebuilding them. . This he
began with, but proceeded to that which was much worse :
for, (2.) He set up other gods, Baal and Ashtaroth, (which
we translate a grove,) and all the host of heaven, the sun
and moon, the other planets, and the constellations; these he
worshipped and served, v. 3. gave their names to the images.
he made, and then did homage to them, and prayed for help
from them. To these he built altars, v. 5. and offered sacri-
fices, no doubt, on these altars. (3.) He made his son, pass.
through the fire, by which he dedicated him a yotary to Moloch,
in contempt of the seal of circumcision by which he had been
dedicated to God. (4.) He made the Devil his oracle, and,
in contempt both of Urim and prophecy, he used enchantments
and dealt with familiar spirits, v. 6. like Saul. Conjurers.
and fortune-tellers, who pretended, by the stars or the clouds,
lucky and unlucky days, good and bad omens, the flight of
birds, or the entrails of beasts, to foretell things to come, were
great men with him, his intimates, his confidants : their arts.
pleased his fancy, and gained his belief, and his counsels.
were under their direction. (5.) We find afterward, v. 16.
that he shed innocent blood very much in gratification of his
own passion and revenge; some, perhaps, were secretly mur-
dered, others taken off by colour of law. Probably, much of
the blood he shed was theirs that opposed idolatry, and wit-
nessed against it, that would not bow the knee to Baal. The
blood of the prophets is, in a particular manner, charged upon.
Jerusalem, and it is probable that he put to death many of
them. The tradition of the Jews is, that he caused the pro-
phet Isaiah to be sawn asunder; and many think the apostle
refers to that, Heb. xi. 37. where he speaks of those that had
so suffered. * , e.
Three things are here mentioned as aggravations of Manas-
seh's idolatry. [1..] That he set up his images and altars in
the house of the Lord, v. 4. in the two courts of the temple, v.
5. in the very house of which God had said to Solomon, Here
will I put my name, v. 7. Thus he defied God to his face, and
impudently affronted him with his rivals immediately under .
his eye, as one that was neither afraid of God's wrath, nor
ashamed of his own folly and wickedness. Thus he desecrated
what had been consecrated to God, and did, in effect, turn
God out of his own house, and put the rebels in possession of
it. Thus, when the faithful worshippers of God came to the
place he had appointed for the performance of their duty to
him, they found, to their great grief and terror, other gods
ready to receive their offerings, God had said that here he
would record his name, here he would put it for ever, and
here it was, accordingly, preserved, while the idolatrous altars
were kept at a distance: but Manasseh, by bringing them.
into God's house, did what he could to alter the property,
and to make the name of the God of Israel to be no more in
remembrance. [2] That hereby he put a great slight upºn
the word of God, and his covenant with Israel. Observe the
favour he had showed to that people, in putting his name
among them—the kindness he intended them, never to make
them move out of that good land—and the reasonableness of his
expectations from them, only if they will observe to do according
to all that I have commanded them, v. 7, 8. Upon these good
terms did Israel stand with God, and had as fair a prospect
of being happy as any people could have : but they hearkened
not, v. 9. They would not be kept close to God, either by his
precepts or by his promises, both were cast behind their back-
§: That hereby he seduced the people of God, debauched
them, and drew them into idolatry, v. 9, he made Judah to
sin, v. 11. as Jeroboam had made Israel to sin. His very
example was enough to corrupt, the generality of unthinking
people, who would do as their king did, right or wrong. t
that aimed at preferment would do as the court did.; and
others thought it safest to comply, for fear of making their king
their enemy. Thus, one way or other, the holy city became a
harlot, and Manasseh made her so. Those will have a great
deal to answer for, that not only are wicked themselves, but
help to make others so. -
10 And the Lord spake by his servants the pro-
phets, saying, 11. Because Manasseh king of Ju-
BEFoRE CHRIST, 643.
... The reign of Amon.
II. KINGS, XXI.
... v.-- -- - -
... dah. hath done these abominations, and hath done
wickedly above all that the .Amorites did, which |
were before him, and hath made Judah also to sin
with his idols; 12 Therefore thus saith the LoRD
God of 1srael, Behold, I am, bringing such evil upon
Jerusalem and Judah, that whosoever heareth of it,
both his ears shall tingle. 13 And I will stretch
over Jerusalem the line of Samaria, and the plum-
met of the house of Ahab : and I will wipe Jerusa-
dem, as a man wipeth a dish, wiping it, and turning
it upside down. 14 And I will forsake the remnant
of mine inheritance, and deliver them into the hand
of their enemies; and they shall become a prey and
a spoil to all their enemies; 15 Because they have
done that which was evil in my sight, and have pro-
voked me to anger, since the day their fathers came
{orth out of Egypt, even unto this day. 16 More- | louder cry, nor brings a sorer vengeance, than that. . . .
over, Manasseh shed innocent blood very much, till
he had filled Jerusalem from one end to another;
beside his sin wherewith he made Judah to sin, in
doing that which was evil in the sight of the Lord.
17 Now the rest of the acts of Manasseh, and all
that he did, and his sin that he sinned, are they not
written in the book of the Chronicles of the kings of
Judah? 18 And Manasseh slept with his fathers,
and was buried in the garden of his own house, in
the garden of Uzza: and Amdn his son reigned in
his stead. . . .
Here is the doom of Judah and Jerusalem read, and it is a
heavy doom. The prophets were sent, in the first place, to
teach them the knowledge of God, to remind them of their
duty, and direct them in it; if they succeeded not in that,
their next work was to reprove them for their sins, and to set
them in view before them, that they might repent and reform,
and return to their duty : if in this they prevailed not, but sin-
ners went on frowardly, their next work was to foretell the
judgments of God, that the terror of them might awaken those
to repentance who would not be made sensible of the obliga-
tions of his love, or else that the execution of them, in their
season, might be a demonstration of the divine mission of the
prophets that foretold them. The prophets were deputed
judges to those that would not hear and receive them as teach-
'ers. We have here, -
I. A recital of the crime : the indictment is read, upon
which the judgment is grounded, v. 11. Manasseh has done
wickedly himself, though he knew better things, has even
Justified the . Amorites, whose copy he wrote after, by out-
doing them in impieties, and debauched the people of God,
whom he has taught to sin, and forced to sin: and, beside;
that, (though that was bad enough,) he has filled Jerusalem.
&vith innocent blood, v. 16. has multiplied his murders in every
corner of the city, and filled the measure of Jerusalem's blood-
guiltiness (Matt. xxiii. 32.) up to the brim, and all this
*gainst the crown and dignity of the King of kings, the peace
of his kingdom, and the statutes in these cases made and
..provided. . - . . .
... II. A prediction of the judgment God would bring upon
them for this. They have done that which was evil, and there-
fore I am bringing evil upon them, v. 12. it will come, and it is
inot far off. The judgment should be, 1, Very terrible and
amazing, the very report of it should make men's ears to tingle,
v. 12, that is, their hearts to tremble. It should make a great
Toise in the world, and occasion many speculaticns. 2. It
should be copied out (as the sins of Jerusalem had been) from
Samaria, and the house of Ahab, v. 13. When God lays
righteousness to the line, it shall be the line of Samaria,
measuring out to Jerusalem that which had been the lot of
Samaria ; when he lays judgment to the plummet, it shall be
&he plummet of the house of Ahab, marking out for the same
ruin.to which that wretched family was devoted. See Isa.
xxviii. 17. Note, Those who resemble and imitate others in
their sins, must expect to fare as they fared. 3. That it should
Be an utter destruction ; I will wipe it as a man wipes a dish.
This intimates, (1.) That every thing should be put into dis-
order, and their state subverted; they should be turned up-
side down, and all their foundations put out of course. (2.)
That the city should be emptied of its inhabitants, which had
peen the filth, of it, as a dish is emptied when it is wiped :
‘they shall all be carried captive, the land shall enjoy her sab-
*=
baths, and be laid by as a dish when it is wiped...see the
comparison of the boiled pot, not much unlike this, Ezek.
xxiv. 1–14. (3.) That yet this. should be in order to the
purifying, not the destroying, of Jerusalem. The dish shall
not be dropt, nor broken to pieces, or melted down, but only
wiped. This shall be the fruit, the taking away of the sinners
first, and then of the sin. ...4. That therefore they should be
destroyed, because they should be deserted, v. 14. I will for-
sake the remnant of mine inheritance. Justly are those that
forsake:God, forsaken of him.; nor does he ever leave any, till
they have first left him: but when God has forsaken a people,
their defence is departed, and they become, a prey, an easy
prey, to all their enemies. Sin is spoken of here as the alpha
and omega of their miseries. (1.) Old guilt came in remem-
brance, as that which began to fill the measure, v. 15. They
have provoked me to anger, from their conception and birth as
a people, since the day, their fathers came out of Egypt. The
men of this generation, treading: in their fathers’ steps, are
justly reckoned with for their fathers' sins. (2.) The guilt of
blood was it, that filled the measure, v. 16. Nothing has a
. This is all we have here of Manasseh.; he stands con-
victed and condemned ; but we hope in the book of Chroni-
cles to hear of his repentanée, and acceptance with God.
Mean time, we must be content, in this place, to have only
one intimation of his repentance, (for so we are willing to
take it,) that he was buried, it is likely by his own order, in
the garden of his own house, v. 18. for, being truly humbled for
his sins, he judged himself no more worthy to be called a son, a
son of David, and therefore not worthy to have even his dead
body buried in the sepulchres of his fathers. True penitents
take shame to themselves, not honour; yet, having lost the
credit of an innocent, the credit of a penitent was the next
best he was capable of; and better it is, and more honoura-
ble, for a sinner to die repenting, and be buried in a garden,
than to die impenitent, and be buried in the abbey. -
19 Amon was twenty and two years old when he
began to reign ; and he reigned two years in Jerusa-
lem. And his mother’s name was Meshullemeth,
the daughter of Haruz of Jotbah. 20 And he did
that which was evil in the sight of the LORD, as his
father Manasseh did." 21 And he walked in all the
ways that his father walked in, and served the idols
that his father served, and worshipped them : . 22
And he forsook the Lo RD God of his fathers, and
walked not in the way of the LoRD, , 23 And the
servants of Amon conspired against him, and slew
the king in his own house. 24 And the people of
the land slew all them that had conspired against
king Amon ; and the people of the land made Josiah
his son king in his stead. 25 Now the rest of the
acts of Amon which he did, are they not written in
the book of the Chronicles of the kings of Judah 2
26 And he was buried in his sepulchre, in the gar-
den of Uzza: and Josiah his son reigned in his
stead. * - - -
Here is a short account of the short and inglorious reign of
Amon, the son of Manasseh. Whether Manasseh, in his blind
and brutish zeal for his idols, had sacrificed his other sons; or
whether, having been dedicated to his idols, they were refused
by the people, so it was, that his successor was a son not
born till he was forty-five years old. And of him we are
here told, . . . . . . . . -
1. That his reign was very wicked. He forsook the God of
his fathers, v.22. disobeyed the commands given to his fathers,
and disclaimed the covenant made with his fathers, and walked
not in the way of the Lord, but in all the way which his father
walked in, v. 20, 21. He trod in the steps of his father's
idolatry, and revived that which he, in the latter end of his
days, had put down. . Note, Those who set bad examples,
though they may repent themselves, yet cannot be sure that
those whom they have drawn into sin by their example, will
Tepent ; it is often otherwise. . . . .
2. That: his end was very tragical. He having rebelled
against God, his own servants conspired against him, and slew
him ; probably, upon some personal disgust, when he had
reigned but two years, v. 23. His servants, who should have
guarded him, murdered him ; his own house, that should have
been his castle of defence, was the place of his execution. He
had profaned God's house with his idolº now God suffer.
BEFORE CHRIST, 641.
Josiah begins his reign.
II. KINGS, XXII.
ed his own house to be polluted with his blood. How un-
righteous soever they were that did it, God was righteous,
who suffered it to be done. -
Two things the people of the land did, by their representa-
tives, hereupon. (1.) They did justice on the traitors that
had slain the king, and put them to death; for, though he was
a bad king, he was their king, and it was a part of their allegi-
ance to him to avenge his death. Thus they cleared them-
selves from having any hand in the crime, and did what was
incumbent on them to deter others from the like villanous
practices. (2.) They did a kindness to themselves, in making
Josiah his son king in his stead, whom, probably, the conspi-
rators had a design to put by : but the people stood by him,
and settled him in the throne : encouraged, it may be, by the
ndications he gave, even in his early days, of a good disposi-
fion. Now they made a happy change, from one of the worst,
to one of the best, of all the kings of Judah. “Once more,”
says God, “they shall be tried with a reformation : and if that
succeed, well ; if not, then, after that, I will cut them down.”
Amon was buried in the same garden where his father was, v.
26. If his father put himself under that humiliation, the
people will put him under it. -
CHAP. XXII.
This chapter begins the story of the reign of good king Josiah, whose good-
ness shines the brighter, because it came just after so much wickedness,
which he had the honour to reform ; and just before so great a destruc.
tion, which yet he had not the honour to prevent. Here, after his general
character, v. 1, 2, we have a particular account of the respect he paid, Z.
To God's house, which he repaired, v. 3, 7. II. To God’s book, which
he was much affected with the reading % v. 8, 11. JII. To God's mes-
eengers, whom he, thereupon, consulted, v. 12, 14. And by whom he
received from God an answer, threatening Jerusalem's destruction, v. 15,
17, but promising favour to him, v. 18, 20. Upon which he set about
that glorious work of reformation, which we have an account of in the next
chapter. -
1 OSIAH was eight years old when he began to
reign ; and he reigned thirty and one years
in Jerusalem. And his mother's name was Jedidah,
the daughter of Adaiah of Boscath. 2 And he did
that which was right in the sight of the Lo RD, and
Walked in all the way of David his father, and
turned not aside to the right hand or to the left. 3
And it came to pass, in the eighteenth year of king
Josiah, that the king sent Shaphan the son of Azali-
ah, the son of Meshullam the scribe to the house of
the LoRD, saying, 4 Go up to Hilkiah the high
priest, that he may sum the silver which is brought
into the house of the Lo RD, which the keepers of
the door have gathered of the people: 5 Ånd let
them deliver it into the hand of the doers of the
work, that have the oversight of the house of the
LORD : and let them give it to the doers of the work
which is in the house of the Lord, to repair the
breaches of the house, 6 Unto carpenters, and
builders, and masons, and to buy timber and hewn
stone to repair the house. 7 Howbeit there was no
reckoning, made with them of the money that was
delivered into their hand, because they dealt faith-
fully. 8 And Hilkiah the high priest said unto
Shaphan the scribe, I have found the book of the
law in the house of the LoRD. And Hilkiah gave
the book to Shaphan, and he read it. 9 And Sha-
phan the scribe came to the king, and brought the
king word again, and said, Thy servants have
gathered the money that was found in the house,
and have delivered it into the hand of them that do
the work, that have the oversight of the house of the
LORD. 10 And Shaphan the scribe shewed the
king, saying, Hilkiah the priest hath delivered me a
book. And Shaphan read it before the king.
Concerning Josiah, we are here told,
I. That he was very young when he began to reign, v. l.
but eight years old. Solomon says, Woe unto thee, 'O' land,
when thy king is a child ; but happy art thou, O land, when
thy king is such a child. Our English Israel had once a king
that was such a child, Edward VI. Josiah, being young, had
not received any bad impressions from the example of his
father and standº, but soon saw their errors, and God
—a
gave him grace to take warning by them. See Ezek. xviii.
, CCC. - -
II. That he did that which was right wr, the sight of the Lord,
v. 2. See the sovereignty of divine grace : the father passed by
and left to perish in his sin ; the son a chosen vessel. See
the triumphs of that grace : Josiah born of a wicked father, no
good education, nor good example given him; but many about
him, who, no doubt, advised him to tread in his father's steps,
and few that gave him any good counsel ; and yet the grace of
God makes him an eminent saint, cuts him off from the wild
olive, and graffs him into the good olive, Rom. xi. 24. Nothing
is too hard for that grace to do. He walked in a 'good way,
and turned not aside (as some of his predecessors had done
who begun well) to the right hand or to the left : there are er.
rors on both hands, but God kept him in the right way, he
fell not either into supenstition or profaneness.
III. That he took care for the repair of the temple. This
he did in the 18th year of his reign, v. 3. compare 2 Chron.
xxxiv. 8. He began much sooner to seek the Lord, as appears, 2.
Chron: xxxiv. 3. but it is to be feared the work of reformation
went slowly on, and met with much opposition, so that he could
not effect what he desired and designed, till his power was:
thoroughly confirmed. The consideration of the time we un-
| avoidably lost in our minority should quicken us, when we
come to years, to act with so much the more vigour in the ser-
yice of God. , Having begun late, we had need work hard ;
he sent Shaphan, the secretary of state, to Hilkiah the high
priest, to take an account of the money that was collected for
this use by the door-keepers, v. 4. for, it seems, they took much.
the same way of raising the money that Joash took, ch. xii. 9.
When people gave by a little at a time, the burthen was in-
sensible, and the contribution being voluntary, it was not
complained of. This money, so collected, he ordered him to
lay out for the repair of the temple, v. 5, 6. And now, it
seems, the workmen (as in the days of Joash) acquitted them-
selves so well, that there was no reckoning made with them, v.
7. which is certainly mentioned to the praise of the workmen,
that they gained such a reputation for honesty, but whether to
the praise of those that employed them I know not ; a man
should count money (we say) after his own father; it had
not been amiss to have reckoned with the workmen, that others
also might be satisfied of their honesty.
IV. That, in the repairing of the temple, the book of the law
was happily found and brought to the king, v. 8, 10. , Some
think it was the autograph, or original manuscript, of the five
books of Moses, under his own hand ; others think it was only
an ancient and authentic copy; most likely it was that which,
by the command of Moses, was laid up in the most holy place,
Deut. xxxi. 24, &c. -
1. It seems, this book of the law was lost and missing .
either it was carelessly mislaid and neglected, thrown by into
a corner, (as some throw their Bibles,) by those that knew not
the value of it, and forgotten there; or, it was maliciously
concealed by some of the idolatrous kings, or their agents.
who were restrained by the providence of God, or their own.
consciences, from burning and destroying it, but buried it, in
hopes it would never see the light again ; or, (as some think,)
it was carefully laid up by some of its friends, lest it should
fall into the hands of its enemies: whoever were the instrut-
ments of its preservation, we ought to acknowledge the hand
of God in it ; if this was the only authentic copy of the Penta-
teuch, then in being, which had (as I may say) so narrow a
turn for its life, and was so near perishing, I wonder the hearts
of all good people did not tremble for that sacred treasure, as
Eli's for the ark, and I am sure we now have reason to thank
God, upon, our knees, for that happy providence by, which
Hilkiah had found this book at this time, found it when h:
sought it not, Isa. lxv. 1. If the holy scriptures had not beer.
of God, they had not been in being at this day; God’s care o.
the Bible, is a plain indication of his interest in it. . .
2. Whether this was the only authentic copy in being or no,
it seems the things contained in it were new, both to the king
himself and to the high priest, for the king, upon the reading
of it, rent his clothes; we have reason to think the command
for the king's writing a copy of the law, and that for the
public reading of the law every seventh year, Dent. xvii.18;
xxxi. 10, 11. had neither of them been observed of a long time,
and when the instituted means of keeping up religion are neg-
lected, religion itself will soon go to decay ; yet, on the other
hand, if the book of the law was lost, it seems difficult to de-
termine what rule Tosiah went by in doing that which was
right in the sight of the Lord, and how the priests and people
kept up the rites of their religion: I am apt to think that the
people generally took up with abstracts of the law, like oup
abridgments of the statutes, which the priests, to save them-
BEFoEE CHRIST, 623.
The book of the law found.
II. KINGS, XXII.
4.
selves the trouble of writing, and the people of reading, the
book at large, had furnished them with ; a sort of ritual,
directing them in the observances of their religion, but leaving
out what they thought fit, and particularly the promises and
threatenings, Lev. xxvi. and Deut. xxviii. &c. for I observe,
that those were the portions of the law which Josiah was so
much affected with, v. 13. for those were new to him ; no
summaries, extracts, or collections, out of the Bible, (though
they may have their use,) can be effectual to convey and pre-
serve the knowledge of God and his will, like the Bible it-
self: it was no marvel that the people were so corrupt, when
the book of the law was such a scarce thing among them ;
where that vision is not, the people perish ; they that endea-
voured to debauch them, no doubt, used all the arts they could
to get that book out of their hands; the Church of Rome could
not keep up the use of images, but by forbidding the use of the
scriptures. - -
3. It was a great instance of God’s favour, and a token for
good to Josiah and his people, that the book of the law was
thus seasonably brought to light, to direct and quicken that
blessed reformation which Josiah had begun ; it is a sign that
God has mercy in store for a people, when he magnifies his
law among them, and makes that honourable, and furnishes
them with means for the increase of scripture knowledge ; the
translating of the scriptures into vulgar tongues was the
glory, strength, and joy, of the Reformation from Popery.
It is observable, that they were about a good work, repairing
the temple, when they found the book of the law ; they that
do their duty, according to their knowledge, shall have their
knowledge increased ; to him that has, shall be given ; the
book of the law was an abundant recompence for all their care
and cost about the repair of the temple.
4. Hilkiah, the priest, was exceedingly pleased with the
discovery ; “O,” says he to Shaphan, “ rejoice with me, for
I have found the book of the law, supnxx, sumpxx, I have found, I
have found, that jewel of inestimable value ; here, carry it to
the king, it is the richest jewel of his crown, read it before
him ; he walks in the way of David his father, and if he be like
him, he will love the book of the law, and bid that welcome,
that will be his delight and his counsellor.
11 And it came to pass, when the king had heard
the words of the book of the law, that he rent his
clothes. 12 And the king commanded Hilkiah the
priest, and Ahikam the son of Shaphan, and Achbor
the son of Michaiah, and Shaphan the scribe, and
Asahiah a servant of the king’s, saying, 13 Goye,
inquire of the LORD for me, and for the people, and
for all Judah, concerning the words of this book that
is found : for great is the wrath of the Lord that is
kindled against us, because our fathers have not
hearkened unto the words of this book, to do ac-
cording unto all that which is written concerning
us. 14 So Hilkiah the priest, and Ahikam, and
Achbor, and Shaphan, and Asahiah, went unto
Huldah the prophetess, the wife of Shallum the son
of Tikvah, the son of Harhas, keeper of the ward-
robe; (now she dwelt in Jerusalem in the college;)
and they communed with her. 15 And she said
unto them, Thus saith the LORD God of Israel, Tell
the man that sent you to me, 16 Thus saith the
LoRD, Behold, I will bring evil upon this place,
and upon the inhabitants thereof, even all the words
of the book which the king of Judah hath read: 17
Because they have forsaken me, and have burned
incense unto other gods, that they might provoke
me to anger with all the works of their hands;
therefore my wrath shall be kindled against this
place, and shall not be quenched. 18 But to the
king of Judah, which sent you to inquire. of the
LORD, thus shall ye say to him, Thus saith the Lord
God of Israel, As touching the words which thou
hast heard ; 19 Because thine heart was tender,
and thou hast humbled thyself before the Lord,
when thou heardest what I spake against this place
and against the inhabitants thereof, that they should
become a desolation and a curse, and hast rent thy
clothes, and wept before me ; I also have heard
thee, saith the Lo R.D. 20 Behold, therefore, I will
gather thee unto thy fathers, and thou shalt be ga-
thered into thy grave in peace; and thine eyes shal!
not see all the evil which I will bring upon this
place. And they brought the king word again. . .
We hear no more of the repairing of the temple ; no doubt,
that good work went on well, but the book of the law that was
found in it occupies us now, and well it may : it is not laid
up in the king's cabinet as a piece of antiquity, a rarity to be
admired, but it is read before the king. Those put the truest
honour upon their Bibles, that study them, and converse with
them, daily, feed on that bread, and walk by that light: men
of honour and business must look upon an acquaintance with
God’s word to be their best business and honour.
Now here we have, I. The impressions which the reading
of the law made upon Josiah ; he rent his clothes, as one
ashamed of the sin of his people, and afraid of the wrath of
God; he had long thought the case of his kingdom bad, by
reason of the idolatries and impieties that had been found
among them, but he never thought it so bad as he perceived it
to be, by the book of the law now read to him ; the rending
of his clothes signified the rending of his heart, for the dis-
. done to God, and the ruin he saw coming upon his
people. -
II. The application he made to God hereupon ; Go, inquire
of the Lord for me, v. 13. Inquire, 1. “What we shall do;
what course we shall take to turn away God’s wrath, and pre-
vent the judgments which our sins have deserved.” Convictions
of sin and wrath should put us upon this inquiry, What shall we
do to be saved 2 Wherewithal shall we come before the Lord 2 If
ye will thus inquire, inquire quickly, before it be too late. 2,
“What we may expect, and must provide for.” He acknow-
ledges, Our fathers have not hearkened to the words of this book; if
this be the rule of right, certainly our fathers have been much
in the wrong. Now that the commandment came, sin revived;
and appeared sin; in the glass of the law, he saw the sins of
his people more numerous and more heinous than he had
before seen them, and more exceeding sinful. He infers
hence certainly, “Great is the wrath that is kindled against us;
if this be the word of God, as, no doubt, it is, and he will be
true to his word, as, no doubt, he will be, we are all undone;
I never thought the threatenings of the law so severe, and the
curses of the covenant so terrible, as now I find them to be ; it
is time to look about us, if these be in force against us.” Note,
Those who are truly apprehensive of the weight of God’s
wrath, cannot but be very solicitous to obtain his favour, and
inquisitive how they may make their peace with him ; ma-
gistrates should inquire for their people, and study how to
prevent the judgments of God that they see hanging over thems
This inquiry Josiah sent, (1.) By some of his great men,
who are named, v. 12. and again, v. 14. Thus he put an
honour upon the oracle, by employing those of the first rank
to attend it. (2.) To Huldah the prophetess, v. 14. The
spirit of prophecy, that inestimable treasure, was sometimes
put not only into earthen vessels, but into the weaker vessels,
that the ercellency of the power might be of God. Miriam had
helped to lead Israel out of Egypt, Mic. vi. 4. Deborah .
judged them, and now Huldah instructed them in the mind;
of God : and her being a wife was no prejudice at all to her
being a prophetess, marriage is honourable in all. It was a
mercy to Jerusalem, that, when Bibles were scarce, they had
prophets, as that, afterward, when prophecy ceased, they had
more Bibles; for God never leaves himself without witness,
because he will leave sinners without excuse. Jeremiah and,
Zephaniah prophesied at this time, yet the king’s messengers
made Huldah their oracle, probably because, her husband
having a place at court, (for he was keeper of the wardrobe;}
they had had more and longer acquaintance with her, and
greater assurances of her commission than of any other ; they
had, it is likely, consulted her upon other occasions, and had
found that the word of God in her mouth was truth. She
was near, for she dwelt at Jerusalem, in a place called
Mishneh, the second rank of buildings from the royal palace.
The Jews say that she prophesied among the women, the
court ladies, being herself one of them, who, it is probable,
had their apartments in that place. Happy the court that
had a prophetess within the verge of it, and knew how to
value her - e
III. The answer he received from God to his inquiry;
Huldah returned it, not in the language of a courtier, “Pray.
give my humble service to his majesty, and let him know that
this is the message I have for him from the God of Israel,”
but in the dialect of a prophetess, speaking from Him before
whom all stand upon the same level, T* man that sent yota
BEFoEE CHRIST, 623.
Josiah assembles the elders.
II. KINGS, XXIII.
*—
to me, v. 15. Even kings, though gods to us, are men to God,
and shall so be dealt with, for with him there is no respect of
persons. . . . . . . . . . . . h
1. She lets him know what judgments God had in store for
Judah and Jerusalem ; (v. 16, 17.) My wrath shall be kindled
against this place ; and what is hell itself but the fire of God’s
wrath kindled against sinners? Observe the degree and dura-
tion of it; it is so kindled that it shall not be quenched; the
decree is gone forth, it is too late now to think of preventing
it, the iniquity of Jerusalem shall not be purged with sacrifice
, or offering. Hell is unquenchable fire. It has reference, (1.)
To their sins; “They have committed them, as it were, with
design, and on purpose to provoke me to anger; it is a fire of
their own kindling; they would provoke me, and, at length,
am provoked.” (2.) To God’s threatenings; “The evil I
bring is according to the words of the book which the king of
Judah has read, the scripture is fulfilled in it; they that would
not be bound by the precept, shall be bound by the penalty.”
God will be found no less terrible to impenitent sinners, than
his word makes him to be. . . . .
:: 2. She lets him know what mercy God has in store for him.
(1.) Notice is taken of his great tenderness and concern for
the glory of God, and the welfare of his kingdom; (v. 19.)
Thine heart was tender. Note, God will distinguish those that
distinguish themselves. The generality of the people were
bardened, and their hearts unhumbled; so were the wicked
kings, his predecessors; but Josiah’s heart was tender, he re-
seeived the impressions of God’s word, trembled at it, and
yielded to it; he was exceedingly grieved for the dishonour
done to God by the sins of his fathers and of his people ; he
was afraid of the judgments of God, which he saw coming
tupon Jerusalem, and earnestly deprecated them : this is ten-
‘derness of heart, and thus he humbled himself before the Lord,
and expressed these pious affections by rending his clothes,
and weeping before God, probably in his closet; but he that
sees in secret says it was before him, and he heard it, and put
©very tear of tenderness into his bottle. . Note, Those that
most fear God’s wrath are least likely to feel it ; it should
-seem that those words, (Lev. xxvi. 32.) much affected Josiah,
I will bring the land into desolation ; for when he heard of the
desolation and of the curse, that is, that God would forsake
them, and separate them to evil, (for till it came to that they
were neither desolate nor accursed,) then he rent his clothes,
that went to his heart. (2.) A reprieve is granted till after
his death ; (v. 20.) I will gather thee to thy fathers. The
Saints then, no doubt, had a comfortable prospect of happi-
ness on the other side death, else, being gathered to their fa-
thers, would not have been so often made the matter of a pro-
mise as we find it was. Josiah could not prevail to prevent
the judgment itself, but God promised him he should not live
to see it, which (especially considering that he died in the
midst of his days, before he was forty years old) would have
been but a small reward for his eminent piety, if there were
not another world in which he should be abundantly recom-
pensed, Heb. xi. 16. When the righteous is taken away from
the evil to come, he enters into peace, Isa. lvii. 1, 2. This is
promised to Josiah here, Thow shalt go to thy grave in peace ;
which refers not to the manner of his death, for he was killed
in a battle, but to the time of it; it was a little before the cap-
tivity in Babylon, that great trouble, in comparison with
which the rest were as nothing, so that he might be truly said
to die in peace that did not live to share in that; he died in
the love and favour of God, which secure such a peace as no
icircumstances of dying, no not dying in the field of war, could
alter the nature of, or break in upon.
CHAP. XXIII.
We have here, I. The happy continuance ºf the goodness of Josiah's reign,
... and the progress of the %; ; reading the law, (v. 1, 2.)
renewiny the covenant, (v. 3.) cleansing, the temple, (v. 4.) and rooting
ºut idols and idolatry, with all the relics thereof, in all places, as far as
his}. reached, (p. 5-20) keeping a solemn passover, (v. 21–23.)
and clearing the country of witches; (5.24.) and, in all this, acting with
extraordinary, vigour, v.25. II. The unhappy conclusion of it, in his
... untimely death, as a token of the continuance of God's wrath against
Jerusalem, v.; 26–30. III. The more unhappy consequences of his
death, in the bad reigns of his two sons, Jehdahaz and Jehoiakim, that
"came after him, v. 31–37.
1 : A ND the king, sent, and they gathered unto
him all the elders of Judah and of Jerusa-
tem. 2 And the king went up into the house of the
LoRD, and all the men of Judah, and all the inha-
bitants of Jerusalem with him, and the priests, and
the prophets, and all the people, both small and
great : and he º in their ears all the words of th
92 -
book of the covenant which was found in the house
of the Lord. 3. And the king stood by a pillar,
and made a covenant before the Lord, to walk after
the Lord, and to keep his commandments and his
testimonies and his statutes, with all their heart and
all their soul, to perform the words of this covenant
that were written in this book: and all the people
stood to the covenant. - . -
Josiah had received a message from God, that there was no
preventing the ruin of Jerusalem, but that he only should de-
liver his own soul; yet he does not therefore sit down in de-
spair, and resolve to do nothing for his country, because he
cannot do all he would ; no, he will do his duty, and then
leave the event to God; a public reformation is the thing re-
solved on ; if any thing prevent the threatened ruin, it must
be that; and here we have the preparations for that reforma-
tion. * *
1. He summoned a general assembly of the states, the el-
ders, the magistrates, or representatives, of Judah and Jeru-
salem, to meet him in the house of the Lord, with the priests
and prophets, the ordinary and extraordinary ministers, that,
they all joining in it, it might become a national act, and so
be the more likely to prevent national judgments ; they were
all called to attend, (v. 1, 2.) that the business might be done
with the more solemnity, that they might all advise and assist
in it, and that those who were against it might be discouraged
from making any opposition ; parliaments are no diminution
at all to the honour and power of good princes, but a great
Support to it. - *
2. Instead of making a speech to this convention, he order-
ed the book of the law to be read to them ; nay, it should
seem he read it himself, (v. 2.) as one much affected with it,
and desirous that they should be so too. Josiah thinks it not
below him to be a reader, any more than Solomon did to be a
preacher, nay, and David himself to be a door-keeper, in the
house of God. Beside the convention of the great men, he had
a congregation of the men of Judah, and the inhabitants of Je-
rusalem, to hear the law read : it is really the interest of princes
to promote the knowledge of the scriptures in their dominions.
If the people be but as stedfastly resolved to obey by law, as
he is to govern by law, the kingdom will be happy; all people
are concerned to know the scripture, and all in authority to
spread the knowledge of it. - -
3. Instead of proposing laws for the confirming of them in
their duty, he proposed an association, by which they should
all jointly engage themselves to God, v. 3. The book of the
law was the book of the covenant, that, if they would be to
God a people, he would be to them a God; they here engage
themselves to do their part, not doubting but that then God
would do his. (1.) The covenant was, that they should walk
after the Lord, in compliance with his will, in his ordinances
and providences, should answer all his calls, and attend all
his motions; that they should make conscience of all his com-
mandments, moral, ceremonial, and judicial, and should care-
fully observe them with all their heart and all their soul, with
all possible care and caution, sincerity, vigour, courage, and
resolution, and so fulfil the conditions of this covenant, in de-
pendence upon the promises of it. (2.) The covenanters were,
the king himself, in the first place, who stood by his pillar,
(ch. xi. 14.) and publicly declared his consent to this cove-
nant, to set them an example, and to assure them not only of
his protection, but of his presidency, and all the furtherance
his power could give them in their obedience ; it is no abridg-
ment of the liberty, even of princes themselves, to be in bonds
to God: all the people likewise stood to the covenant, that is,
they signified their consent to it, and promised to abide by it;
it is of good use, with all possible solemnity, to oblige our-
selves to our duty, and it is especially seasonable after noto-
rious backslidings to sin, and decays in that which is good.
he that bears an honest mind does not shrink from positive en-
gagements; fast bind, fast find. . . . -
4 And the king commanded Hilkiah the high
priest, and the priests of the second order, and the
keepers of the door, to bring forth out of the temple
of the Lord all the vessels that were made for Baal,
and for the grove, and for all the host of heaven;
and he burned them without Jerusalem in the fields
of Kidron, and carried the ashes of them unto Beth-
el. , 5 And he put down the idolatrous priests,
whom the kings of Judah had ordained to burn
incense in the high places in the cities of Judah,
BEFORE CHRIST, 623.
His reformation of Judah.
II. KINGS, XXIII.
and in the places round about Jerusalem; them also
that burned incense unto Baal, to the sun, and to
the moon, and to the planets, and to all the host of
heaven. 6 And he brought out the grove from the
house of the Lord, without Jerusalem, unto the
brook Kidron, and burned it at the brook Kidron,
and stamped it small to powder, and cast the powder
thereof upon the graves of the children of the peo-
le. 7 And he brake down the houses of the sodo-
mites, that were by the house of the Lord, where
the women wove hangings for the grove. 8 And he
brought all the priests out of the cities of Judah,
and defiled the high places where the priests had
burned incense, from Geba to Beer—sheba, and
brake-down the high places of the gates that were in
the entering in of the gate of Joshua the governor of
the city, which were on a man’s left hand at the
gate of the city. 9 Nevertheless the priests of the
high places came not up to the altar of the Lord in
Jerusalem, but they did eat of the unleavened bread
among their brethren. 10 And he defiled Topheth,
which is in the valley of the children of Hinnom,
that no man might make his son or his daughter to
pass through the fire to Molech. 11 And he took
away the horses that the kings of Judah had given
to the Sun, at the entering in of the house of the
LoRD, by the chamber of Nathan-melech the cham-
berlain, which was in the suburbs, and burned the
chariots of the sun with fire. 12 And the altars that
were on the top of the upper chamber of Ahaz, which
the kings of Judah had made, and the altars which
Manasseh had made in the two courts of the house
of the LORD, did the king beat down, and brake them
down from thence, and cast the dust of them into
the brook Kidron. 13 And the high places that
were before Jerusalem, which were on the right hand
of the mount of Corruption, which Solomon the king
of Israel had builded for Ashtoreth the abomination
of the Zidonians, and for Chemosh the abomination
of the Moabites, and for Milcom the abomination of
the children of Ammon, did the king defile. 14
And he brake in pieces the images, and cut down the
groves, and filled their places with the bones of men.
15 Moreover, the altar that was at Beth-el, and the
high place which Jeroboam the son of Nebat, who
made Israel to sin, had made, both that altar and the
high place he brake down, and burned the high
place, and stamped it small to powder, and burned
the grove. 16 And as Josiah turned himself, he
spied the sepulchres that were there in the mount,
and sent, and took the bones out of the sepulchres,
and burned them upon the altar, and polluted it,
according to the word of the LoRD, which the man of
God proclaimed, who proclaimed these words. 17
Then he said, What title is that that I see : And the
men of the city told him, It is the sepulchre of the
man of God which came from Judah, and proclaimed
these things that thou hast done against the altar of
Beth-el. 18 And he said, Let him alone; let no
man move his bones. So they let his bones alone,
with the bones of the prophet that came out of Sa-
19 And all the houses also of the high places
that were in the cities of Samaria, which ihe kings of
Israel had made to provoke the LORD to anger,
maria.
Josiah took away, and did to them according to all
the acts that he had done in Beth-el. 20 And he
slew all the priests of the high places that were there
upon the altars, and burned men’s bones upon them,
and returned to Jerusalem. 21 And the king com-
manded all the people, saying, Keep the passover
unto the LoRD vour God, as it is written in thc book
Vol. I. 6 L
--------º
of this covenant. 22 Surely there was not holden
such a passover from the days of the judges that
judged Israel, nor in all the days of the kings of
Israel, nor of the kings of Judah ; 23 But in the
eighteenth year of king Josiah, wherein this pass-
over was holden to the LORD in Jerusalem. 24
Moreover, the workers with familiar spirits, and the
wizards, and the images, and the idols, and all the
abominations that were spied in the land of Judah
and in Jerusalem, did Josiah put away, that he
might perform the words of the law , which were
written in the book that Hilkiah the priest found in
the house of the LORD. - -
We have here an account of such a reformation as we have
not met with in all the history of the kings of Judah, such tho-
rough riddance made of all the abominable things, and such
foundations laid of a glorious good work; and here I cannot
but wonder at two things ; l. That so many wicked things
should be got in, and kept standing so long, as we find here
removed. 2. That, notwithstanding the removal of these
wicked things, and the hopeful prospects here given of a happy
settlement, yet, within a few years, Jerusalem was utterly
destroyed, and even this did not save it, for the generality of
the people, after all, hated to be reformed. ' The founder
m lteth in vain, and therefore, reprobate silver shall men, cal;
them, Jer. vi. 29, 30.
Let us here observe, I. What abundance of wickedness
there was, and had been, in Judah and Jerusalem ; one
would not have believed it possible that in Judah, where God
was known, in Israel, where his name was great, in Salem, in
Zion, where his dwelling-place was, such abominations should
be found as here we have an account of. Josiah had now
reigned 18 years, and had himself set the people a good ex-
ample, and kept up religion according to law ; and yet, when
he came to make inquisition for idolatry, the depth and ex-
tent of the dunghill he had to carry away are almost in-
credible. - .
1. Even in the house of the Lord, that sacred temple which
Solomon built, and dedicated to the honour, and for the wor-
ship, of the God of Israel, there were found vessels, all man-
ner of utensils, for the worship of Baal, and of the grove, (or
Ashtoreth,) and of all the host of heaven, v. 4. Though Josiah
had suppressed the worship of idols, yet the provisions made
for that worship were all carefully preserved, even in the.
temple itself, to be used again, whenever the present restraint
should be taken off; nay, even in the grove itself, the image
of it was yet standing in the temple; (v. 6.) Some make it the:
| image of Venus, the same with Ashtoreth.
2. Just at the entering in of the house of the Lord was a stable.
for horses, kept (would you think it 3) for a religious use ; they
were holy horses, given to the sun, (v. 11.) as if he needed
them, who rejoiceth as a strong man to run a race ; (Ps. xix,
5.) or rather, they would thus represent to themselves the
swiftness of his motion, which they much admired, making
their religion to conform to the poetical fictions of the chariot
of the sun, the follies of which, even a little philosophy with-
out any divinity, would have exposed and made them ashamed
of. Some say that those horses were to be led forth in pomp,
every morning, to meet the rising sun; others, that the wor-
shippers of the sun rode out upon them to adore the rising sun ;
it should seem that they drew the chariots of the sun, which
the people worshipped ; strange that ever men, who had the
written word of God among them, should be thus vain in their
imaginations. -
3. Hard by the house of the Lord there were houses of the
sodomites, where all manner of lewdness and filthiness, even
that which was most unnatural, was practised, and, under
pretence of religion, in honour of their impure deities ; cor-
poral and spiritual whoredom went together, and the vile
affections which they were given up to were the punishment
of their vain imaginations; they that dishonoured their God
were Justly left thus to dishonour themselves, Rom. i. 24, &c.
There were women that wove hangings for the grove, (v. 7.)
tents which encompassed the image of Venus, where the wor-
shippers committed all manner of lewdness, and this in the
house of the Lord ; they did ill that made our Father's house 2.
house of merchandise, they did worse that made it a den of
thieves, but those did worst of all that made it (Horrendum
dictu l-Horrible to relate 1) a brothel, in an impudent defiance
of the holiness of God and his temple ; well might the apostle
call them abominable idolatries. - - -
4. There were manv idolatrous altars found, (v. 12.) Some
- 90.3
BEFor E CHRIST, 623.
II. RINGS, XXIII. Josiah's reformation of Judah.
in the palace, on the top of the upper chamber of Ahaz ; the roofs
of their houses being flat, they made them their high places,
and set up altars upon them, (Jer. xix. 13. Zeph. i. 5.)
domestic altars ; the kings of Judah did so : and though Jo-
siah never used them, yet to this time they remained there.
Manasseh had built altars for his idols in the house of the
Lord ; when he repented, he removed them, and cast them out
of the city, (2 Chron. xxxiii. 15.) but, not destroying them,
his son Amon, it seems, had brought them again into the
courts of the temple, there Josiah found them, and thence he
brake them down, v. 12.
5. There was Tophet, in the valley of the son of Hinnom, very
near Jerusalem, where the image of Molech (that god of un-
natural cruelty, as others were of unnatural uncleanness) was
kept, to which some sacrificed their children, burning them in
the fire, others dedicated them, making them to pass through
the fire, (v. 10.) labouring in the very fire, Hab. ii. 13. It is
supposed to have been called Tophet, from toph, a drum, be-
cause they beat drums at the burning of the children, that
their shrieks might not be heard.
6. There were high places before Jerusalem, which Solomon.
had built, v. 13. The altars and images on those high places,
we may suppose, had been taken away by some of the pre-
ceding godly kings, er, perhaps, Solomon himself had re-
moved them when he became a penitent, but the buildings, or
some parts of them, remained, with other high places, till
Josiah’s time. They that introduce corruptions into religion
know not how far they will reach, nor how long they will last :
antiquity is no certain proof of verity : there were also high
places all the kingdom over, from Geba to Beersheba, (v. 8.)
and high places of the gates, in the entering in of the gate of the
governor.
burnt incense to those tutelar gods, to whom their idolatrous
kings had committed the protection of their city; and, pro-
bably, the governor of the city had a private altar for his
Penantes—his household goods. -
7. There were idolatrous priests, that officiated at all those
idolatrous altars; (v. 5.) Chemarim, black men, or that wore
black; see Zeph. i. 4. They that sacrificed to Osiris, or that
wept for Tammuz, Ezek. viii. 14. or that worshipped the in-
fernal deities, put on black garments as mourners. Those
idolatrous priests, the kings of Judah had ordained to burn in-
cense in the high places; they were, it should seem, priests of
the house of Aaron who thus profaned their dignity, and there
"were others also who had no right at all to the priesthood,
who burnt incense to Baal.
8. There were conjurers and wizards, and such as dealt with
familiar spirits, v. 24. When they worshipped the devil as
their god, no marvel that they consulted him as their oracle.
II. What a full destruction good Josiah made of all those
relics of idolatry; such is his zeal for the Lord of hosts, and his
holy indignation against all that is displeasing to him, that
nothing shall stand before him ; the law was, that the monu-
ments of the Canaanites’ idolatry must be all destroyed,
Deut. vii. 5. much more of the idolatry of the Israelites, in
whom it was much more impious, profane, and perfidious.
i. He orders Hilkiah, and the other priests, to clear the
temple, that was their province, v. 4. Away with all the ves-
sels that were made for Baal. They must never be employed
in the service of God, no, nor reserved for any common use,
they must all be burnt, and the ashes of them carried to
'Bethel ; that place had been the common source of idolatry,
for there was set up one of the calves, and that lying next to
Judah, thence the infection had spread into that kingdom, 2nd
therefore now he makes it the laystall of idolatry, the dunghill
to which he carries the filth and off-scouring of all things,
that, if possible, it might be made loathsome to those that had
been fond of it.
2. The idolatrous priests were all put down : those of them
that were not of the house of Aaron, or had sacrificed to Baal,
or other false gods, he put to death, according to the law, p.
20. he slew them upon their own altars, the most acceptable
sacrifice that ever, had been offered upon them, a sacrifice to
the justice of God ; those that were descendants from Aaron,
and yet had burnt incense in the high places, but to the true
God only, he forbade ever to approach the altar of the Lord,
they had forfeited that honour, v. 9, he brought them out of the
cities of Judah, v. 8. that they might not do mischief in the
country by secretly keeping up their old idolatrous usages;
but he allowed them to eat of the unleavened bread, (the bread
of the meat-offering, Lev. ii. 4, 5.) among their brethren, with
whom they were to reside, that, being under their eye, they
might be kept from doing hurt, and taught to do well ; that
bread, that unleavened bread, (heavy and unpleasant as it
was,) was better than they deserved, and that would serve to
&
In those high places (Bishop Patrick thinks) they
keep them alive; but whether they were permitted to eat of
all the sacrifices, as blemished priests were, lev. xxi. 22.
which is called, in general, the bread of their God, may be
justly questioned. . -
3. All the images were broken to pieces, and burnt ; the
image of the grove, (v. 6.) some goddess or other, was reduced
to ashes, and the ashes cast upon the graves of the common people,
(v. 6.) the common burying place of the city ; by the law, a
ceremonial uncleanness was contracted by the touch of a
grave, so that, in casting them here, he declared them most
impure, and none could touch them without making them-
selves unclean by it: he cast it into the graves, so the Chaldee,
intimating that he would have all idolatry buried out of his
sight, as a loathsome thing, and forgotten, as dead men are out
of mind; v. 14. he filled the places of the groves with the bones of
men ; as he carried the ashes of the images to the graves, to
mingle them with dead men's bones, so he carried dead men's
bones to the places where the images had been, and put them
in the room of them, that, both ways, idolatry might be ren-
dered loathsome, and the people kept both from the dust of the
images, and from the ruins of the places where they had been
worshipped ; dead men, and dead gods, were much alike, and
fittest to go together.
4. All the wicked houses were suppressed, those nests of
impiety that harboured idolaters, the houses of the sodomites,
v. 7. (down with them, down with them, raze them to the
foundations ;) the high places were, in like manner, broken
down, and levelled with the ground, v. 8. even that which be-
longed to the governor of the city, for no man's greatness or
power may protect him in idolatry or profaneness; let gover-
nors be obliged, in the first place, to reform, and then the
governed will be the sooner influenced ; he defiled the high
places, (v. 8. and again, v. 13.) did all he could to render
them abominable, and put the people out of conceit with them,
as Jehu did when he made the house of Baal a draught-house,
2 Kings x. 27. Tophet, which, contrary to other places of
idolatry, was in a valley, whereas they were on hills or high
places, was likewise defiled, (v. 10.) was made the burying-
place of the city; concerning this we have a whole sermon,
Jer. xix. 1, 2. &c. where it is said, They shall bury in Tophet,
and the whole city is threatened to be made like Tophet.
5. The horses that had been given to the sun were taken
away, and put to common use, and so were delivered from
the vanity to which they were made subject; and the chariots
of the sun (what pity was it that those horses and chariots
should be kept as the chariots and horsemen of Israel !) he
burned with fire ; and if the sun be a flame, they never re-
ºd him so much as they did when they were chariots
Of fire.
6. The workers with familiar spirits, and the wizards, were
put away, v. 24. Those of them that were convicted of witch-
craft, it is likely, he put to death, and so deterred others from
those diabolical practices ; in all this, he had a sincere re-
gard to the words of the law which were written in the book
lately found, v. 24. he made that his rule, and kept that in his
eye throughout this reformation.
III. How his zeal extended itself to the cities of Israel that
were within his reach ; the ten tribes were carried captive,
the Assyrian colonies did not fully people the country, so
that, it is likely, many cities had put themselves under the
protection of the kings of Judah, 2 Chron. xxx. l ; xxxiv. 6.
These he here visits, to carry on his reformation : as far as our
influence goes, our endeavours should go to do good, and
bring the wickedness of the wicked to an end.
1. He defiled and demolished Jeroboam’s altar at Bethel,
with the high place and the grove that belonged to it, v. 15,
16. The golden caff, it should seem, was gone, (Thy calf, Q
Samaria, has cast thee off, ) but the altar was there, which
those that were wedded to their old idolatries made use of
still ; this was, (1.) Defiled, v. 16. Josiah, in his pious zeal,
was ransacking the old seats of idolatry, and spied the Se-
pulchres in the mount, in which, probably, the idolatrous
priests were buried, not far from the altar at which they had
officiated, and which they were so fond of, that they were
desirous to lay their bones by it ; these he opened, took out
the bones, and burnt them upon the altar, to show that thus he
would have done by the priests themselves, if they had been
alive, as he did by those whom he found alive ; (v. 20.) thus
he polluted the altar, desecrated it, and made it odious. It is
threatened against idolaters, (Jer. viii. 1, 2.) that their bones
shall be spread before the sun; that which is there threatened,
and this which is here executed, (bespeaking their iniquity to
be upon their bones, Ezek. xxxii. 27.) are an intimation of a
punishment after death, reserved for those that live and die
impenitent in that or any other sin : the burning of the hones,
BEFORE CHRIST, 610.
The death of Josiah.
II. KINGS, XXIII.
if that were all, is a small matter; but if it signify the torment
of the soul in a worse flame, (Luke xvi. 24.) it is very dread-
ful. This, as it was Josiah's act, seems to be the result of a
very sudden resolve ; he had not done it, but that he happened
to turn himself, and spy the sepulchres, and yet it was foretold
above 350 years before, when this altar was first built by Jero-
toam, 1 Kings xiii. 2. ‘God always foresees, and has some-
times foretold as certain, that which yet to us seems most con-
‘tingent ; the king's heart is in the hand of the Lord ; king
josiah's was so, and he turned it (or ever he himself was
aware, Cant. vi.12.) to do this ; no word of God shall fall to
the ground. (2.) It was demolished ; he brake down the
..altar and all its appurtenances, (v. 15.) burnt what was com-
bustible, and, since an idol is nothing in the world, he went as
‘far toward the annihilating of it as he could, for he stamped it
small to powder, and made it as dust before the wind.
2. He destroyed all the houses of the high places, all those
“synagogues of Satan that were in the cities of Sumaria, v. 19.
"These the kings of Israel built, and God raised up this king of
Judah to pull them down, for the honour of the ancient house
of David, from which the ten tribes had revolted ; the priests
the justly made sacrifices upon their own altars, p. 20.
3. He carefully preserved the sepulchre of that man of God
who came from Judah to foretell this, which now a king who
came from Judah executed ; this was that good prophet who
†† these things against the altar of Bethel, and yet was
‘himself slain by a lion for disobeying the word of the Lord ;
tout, to show that God’s displeasure against him went no fur-
ther than his death, but ended there, God so ordered it, that,
when all the graves about his were disturbed, his was safe,
(v. 17, 18.) and no man moved his bones; he was entered
into peace, and therefore shall rest in his bed, Isa. lvii. 2. The
old lying prophet, who desired to be buried as near him as
Tmight be, it should seem, knew what he did, for his dust also
being mingled with that of the good prophet, was preserved
for his sake ; see Numb. xxiii. 10.
Lastly, We are here told what a solemn passover Josiah and
his people kept, after all this. When they had cleared the
country of the old leaven, then they applied themselves to the
$eeping of the feast; when Jehu had destroyed the worship of
‘Baal, yet he took no heed to walk in the commandments and
ordinances of God, but Josiah considered that we must learn
to do well, and not only cease to do evil, and that the way to
keep out all abominable customs, is to keep up all instituted
ordinances; (see Lev. xviii. 30.) and therefore he commanded
all the people to keep the passover, which was not only a me-
‘morial of their deliverance out of Egypt, but a token of their
dedication to him that brought them out, and their communion
with him : this he found written in the book of the law, here
called the book of the covenant ; for, though the divine autho-
rity may deal with us in a way of absolute command, divine
grace condescends to federal transactions, and therefore he
observed it. We have not such a particular account of this
passover as of that in Hezekiah's time, (2 Chron. xxx.) but,
in general, that there was not holden such a passover in any of
the foregoing reigns, no, not from the days of the judges ; (v.
22.) which, by the way, intimates, that though the account
which the book of Judges gives of the state of Israel under that
dynasty looks but melancholy, yet there were then some golden
days. This passover, it seems, was extraordinary for the
number and devotion of the communicants, their sacrifices
and offerings, and their exact observance of the laws of the
feast ; and it was not now, as in Hezekiah’s passover, when
many communicated that were not cleansed according to the
purification of the sanctuary, and the Levites were permitted
to do the priests’ work. We have reason to think, that, dur-
ing all the remainder of Josiah’s reign, religion flourished, and
the feasts of the Lord were very carefully observed ; but, in
this passover, the satisfaction they took in the covenant lately
renewed, the reformation in pursuance of it, and the revival of
an ordinance which they had lately found the divine original
of in the book of the law, and which had long been neglected
or carelessly kept, put them into transports of holy joy ; and
God was pleased to recompense their zeal, in destroying idol-
atry, with uncommon tokens of his presence and favour; all
this concurred to make it a distinguished passover.
25 And like unto him was there no king before
him, that turned to the Lo RD with all his heart, and
with all his soul, and with all his might, according
to all the law of Moses; neither after him arose
there any like him. 26 Notwithstanding the Lord
turned not from the fierceness of his great wrath,
wherewith his anger was kindled against Judah,
because of all the provocations that Manasseh had
provoked him withal. 27 And the Lo RD said, I
will remove Judah also out of my sight, as I have
removed 1srael, and will cast off this city Jerusalem
which I have chosen, and the house of which I said,
My name shall be there. 28 Now the rest of the
acts of Josiah, and all that he did, are they noš
written in the book of the Chronicles of the kings of
Judah : 29 In his days Pharaoh-nechoh king of
Egypt went up against the king of Assyria to the
river Euphrates : and king Josiah went against
him ; and he slew him at Megiddo, when he had
seen him. 30 And his servants carried him in a
chariot dead from Megiddo, and brought him to
Jerusalem, and buried him in his own sepulchre.
And the people of the land took Jehoahaz the son
of Josiah, and anointed him, and made him king in
his father’s stead. -
Upon the reading of these verses, we must say, Lord, though
thy righteousness be as the great mountains, evident, conspicu-
ous, and past dispute, yet thy judgments are a great deep, un-
fathomable, and past finding out, Ps. xxxvi. 6. What shall
we say to this
I. It is here owned that Josiah was one of the best kings that
ever sat upon the throne of David, v. 25. As Hezekiah was a
nonsuch for faith and dependence upon God in straits, (ch.
xviii. 5.) so Josiah was a nonsuch for sincerity and zeal in
carrying on a work of reformation. For this, there was none
like him, 1. That he twrned to the Lord, from whom his fathers
had revolted. It is true religion to turn to God as one we have
chosen and love. He did what he could to turn his kingdom
also to the Lord. 2. That he did this with his heart and soul ;
his affections and aims were right in what he did. Those make
nothing of their religion, that do not make heart-work of it.
3. That he did it with all his heart, and all his soul, and all
his might ; with vigour, and courage, and resolution : he could
not otherwise have broken through the difficulties he had to
grapple with. What great things may we bring to pass in the
service of God, if we be but lively and hearty in it ! 4. That
he did this, according to all the law of Moses ; in an exact ob-
servance of that law, and with an actual regard to it. . His
zeal did not transport him into any irregularities, but, in all
he did, he walked by rule. - e -
II. Notwithstanding this, he was cut off by a violent death,
in the midst of his days, and his kingdom was ruined within a
few years after. Consequent upon such a reformation as this,
one would have expected nothing but the prosperity and glory
both of king and kingdom; but, quite contrary, we find both
under a cloud. - *
1. Even the reformed kingdom continues marked for ruin.
For all this, (v. 26.) The Lord turned not from the fierceness of
his great wrath. That is certainly true, which God spake by
the prophet, Jer. xviii. 7, 8. That if a nation, doomed to de-
struction, turn from the evil of sin, God will repent of the evil
of punishment; and therefore we must conclude that Josiah's
people, though they submitted to Josiah's power, did not
heartily imbibe Josiah’s principles. They were turned by
force, they did not voluntarily turn from their evil way, but
still continued their affection for their idols; and therefore he
that knows men's hearts would not recall the sentence, which
was, That Judah should be removed, as Israel had been, and
Jerusalem itself cast off. v. 27. Yet even this destruction was
intended to be their effectual reformation ; so that we must
say, not only that the criminals uad filled their measure, and
were ripe for ruin, but also that the disease was come to a cri-
sis, and was ready for a cure; and this shall be all the fruit,
even the taking away of sin. - * * * * -
2. As an evidence of this, even the reforming king is cut Off
in the midst of his usefulness, in mercy to him, that he might
not see the evil which was coming upon his kingdom ; but in
wrath to his people, for his death was an inlet to their deso
lations, . The king of Egypt waged war, it seems, with the
king of Assyria, (so the king of Babylon is now called,) Jo-
siah’s kingdom lay between them ; he therefore thought him-
self concerned to oppose the king of Egypt, and check the
growing, threatening greatness of his power; for though, at
this time, he protested that he had no design against Josiah,
yet, if he should prevail to unite the river of Egypt, and the
river Euphrates, the land of Judah would soon be overflowed
between them ; therefore Josiah went against him, and was
killed in the first engagement, v. 29, 30. º (1.) We can-
BEFoEE CHRIST, 610.
XXIV. The reigns of Jehoahaz, &c.
II. KINGS,
not justify Josiah’s conduct; he had no clear call to engage in
this war, nor do we find that he asked counsel of God by Urim,
or prophets, concerning it. What had he to do, to appear
and act as a friend and ally to the king of Assyria 3 Should he
help the ungodly, and love them that hate the Lord 2 If the
kings of Egypt and Assyria quarrelled, he had reason to think
God would bring good out of it to him and his people, and
make them instrumental to weaken one another. Some un-
derstand the promise made to him, (that he should come ſº
his grave in peace,) in a sense in which it was not performed,
benefit of it. God has promised to keep us in all our ways;
but if we go out of our way, we throw ourselves out of his pro-
tection. I understand the promise so, as that I believe it was
fulfilled, for he died in peace with God and his own conscience,
and saw not, nor had any immediate prospect of, the destruc-
tion of Judah and Jerusalem by the Chaldeans; yet I under-
stand the providence to be a rebuke to him for his rashness.
. (2.) We must adore God’s righteousness, in taking away such
a jewel from an unthankful people, that knew not how to
value it. They greatly lamented his death, (2 Chron. xxxv.
25.) urged to it by Jeremiah, who told them the meaning of it,
and what a threatening omen it was ; but they had not made
a due improvement of the mercies they enjoyed by his life, of
which God taught the worth by the want.
31 Jehoahaz was twenty and three years old
when he began to reign ; and he reigned three months
in Jerusalem. And his mother’s name was Hamu-
tal, the daughter of Jeremiah of Libnah.
according to all that his fathers had done. 33 And
Pharaoh-nechoh put him in bands at Riblah, in the
land of Hamath, that he might not reign in Jerusa-
lem ; and put the land to a tribute of an hundred
talents of silver, and a talent of gold. 34 And
Pharaoh-nechoh made Eliakim the son of Josiah
king in the room of Josiah his father, and turned his
name to Jehoiakim, and took Jehoahaz away; and
he canie to Egypt, and died there. 35 And Jehoia-
kim gave the silver and the gold to Pharaoh ; but he
taxed the land to give the money according to the
Commandment of Pharaoh : he exacted the silver
and the gold of the people of the land, of every one
according to his taxation, to give it unto Pharaoh-
nechoh. 36 Jehoiakim was twenty and five years
old when he began to reign ; and he reigned eleven
years in Jerusalem ; and his mother’s name was
Zebudah, the daughter of Pedaiah of Rumah. 37
And he did that which was evil in the sight of the
LORD, according to all that his fathers had done.
Jerusalem saw not a good day after Josiah was laid in his
grave, but one trouble came after another, till, within twenty-
two years, it was quite destroyed. . Of the reign of two of his
sons here is a short account; the former we find here a pri-
Soner, and the latter a tributary, to the king of Egypt, and
both so in the very beginning of their reign. This king of
Egypt having slain Josiah, though he had not had any design
upon Judah, yet, being provoked by the opposition which
Josiah gave him, now, it should seem, he bent all his force
against his family and kingdom.
den in his steps, they would have fared the better for his
piety ; but, deviating from them, they fared the worse for his
rashness. -
I. Jehoahaz, a younger son, was first made king by the
people of the land; probably, because he was observed to be of
a, more active warlike genius than his elder brother, and
likely to make head against the king of Egypt, and to avenge
his father's death, which perhaps the people were more soli-
citous about, in point of honour, than the keeping up and
carrying on his father's reformation; and the issue was ac-
cordingly. … -- – -
1. He did ill, v. 32. Though he had a good education, and
a good example, given him, and many a good prayer, we may
suppose, put up for him, yet he did that which was evil un the
sight of the Lord, and, it is to be feared, began to do so in his
father’s lifetime, for his reign was so short, that he could not,
He did according to all.
in that, show much of his character.
that his wicked fathers had done. Though he had not time to
do much, yet he had chosen his patterns, and showed whom
- 906 - -
32 And
he did that which was evil in the sight of the Lord,
work for which they are sent.
- Babylon, v. 8–16.
If Josiah’s sons had trod-
he intended to follow, and whose steps he resolved to tread
in ; and, having done this, he is here reckoned to have done
according to all the evil which they did, whom he proposed to
imitate. The choice of persons whom the young take for their
example, is of serious consequence; an error in this choice is,
fatal. Philip. iii. 17, 18. . . . - -
2. Doing ill, no wonder that he fared ill. He was but three:
months a prince, and was then made a prisoner, and Jived and
died so. The king of Egypt seized him, and put him in bands,
g | (v. 33.) fearing lest he should give him disturbance, and car-
because, by his miscarriage in this matter, he forfeited the
ried him to Egypt, where he died soon after, v. 34. This Je-
hoahaz is that young lion whom Ezekiel speaks of in his lames-
tation for the princes of Israel, that learned to catch the prey
and devour men, (that was the evil which he did in the sight;
of the Lord,) but the nations heard of him, he was taken in their
pit, and they brought him with chains into the land of Egypt,
Ezek xix. 1--4. See Jer. xxii. 10–12. . .
, , II. Eliakim, another son of Josiah, was made king by the
king of Egypt ; it is not said in the room of Jehoahaz, (his
reign was so short, that it was scarcely worth taking, notice:
of, ) but in the room of Josiah. The crown of Judah had,
hitherto, always descended from a father to a son, and never,
till now, from one brother to another; once, the succession,
had so happened in the house of Ahab, but never till now, in
the house of David. The king of Egypt, having used his
power in making him king, further showed it in changing his
name, he called him Jehoiakim, a name that has reference to.
Jehovah, for he had no design to make him renounce, or for-
get, the religion of his country ; all people will walk in the
name of their God, and let him do so. The king of Baby-
lon did not do so by those whose names he changed, Dan.
l. 1. . - -
Of this Jehoiakim we are here told, 1. That the king of
Egypt made him poor, exacted from him a vast tribute of 100'
talents of silver, and a talent of gold, (p. 33.) which, with much
difficulty, he squeezed out of his subjects, and gave to Pha-
raoh, v. 35. Formerly, the Israelites had spoiled the Egyp-
tians, now, the Egyptians spoil Israel ; see what woful
changes sin, makes. 2. That which made him poor, yet did
not make him good ; notwithstanding the rebukes of Provi-
dence he was under, by which he should have been convinced,
humbled, and reformed, he did that which was evil in the sight
of the Lord, (v. 37.) and so prepared against himself greater
judgments; for such God will send, if lesser do not do the
- - CHAP. XXIV.
Things are here ripening for, and hastening toward, the utter destruction oft
Jerusalem. We left Jehoiakim on the throne, placed there by the king.
of Egypt : now here we have, I. The troubles of his reign, how he was
brought into subjection by the king of Babylon, and severely chastised for
attempting to shake off the yoke, (v. 2–6) and how Egypt also was con-
quered by Nebuchadnezzar, v. 7. II. The desolations of his son's
reign, which continued but three months ; and then he, and all his great
men, being forced to surrender at discretion, were carried captives to
i. I II. The preparatives of the next reign, (which
was the last of all,) for the utter ruin of Jerusalem, which the next chap.
ter will give us an account of, v.17–20. . .
1 TN his days Nebuchadnezzar king of Babylon.
came up, and Jehoiakim became his servant
three years: then he turned and rebelled against
him. 2 And the Lord sent against him bands of
| the Chaldees, and bands of the Syrians, and bands,
'of the Moabites, and bands of the children of Ams.
mon, and sent them against Judah to destroy it, ac-
cording to the word of the LoRD, which he spake by
his servants the prophets. 3 Surely at the com-
mandment of the Lo RD came this upon Judah, to
remove them out of his sight for the sins of Manas-
seh, according to all that he did; 4 And also for
the innocent blood that he shed, (for he filled Jeru-
salem with innocent blood,) which the LORD would
not pardon. 5 Now the rest of the acts of Jehoia-
kim, and all that he did, are they not written in the
book of the Chronicles of the kings of Judah 2 6
So Jehoiakim slept with his fathers; and Jehoiachin
his son reigned in his stead. . .7. And the king of
Egypt came not again any more out of his land : for
the king of Babylon had taken, from the river of
Egypt unto the river Euphrates, all that pertained to
the king of Egypt. -
We have here the first mention of a name which makes a
BEFORE CHRIST, 599.
Jehoiachin's captivity.
II. KINGS, XXIV.
great figure both in the histories and in the prophecies of the
'Old Testament; it is that of Nebuchadnezzar, king of Babylon,
(v. 1.) that head of gold. A potent prince, and one that was
the terror of the mighty in the land of the living ; and yet his
iname had not been known in sacred writ, if it had not been
temployed in the destruction of Jerusalem, and the captivity of
the Jews. . . . . . . . . . .
... I. He made Jehoiakim his tributary, and kept him in sub-
jection three years, v. 1. Nebuchadnezzar began his reign in
‘the fourth year of Jehoiakim ; in his eighth year he made him
His prisoner, but restored him, upon his promise of faithful-
iness to him; that promise he kept about three years, but then
webelled, probably, in hopes of assistance from the king of
Egypt. If Jehoiakim had served his God as he should have
4one, he had not been servant to the king of Babylon; but
“God would thus make him know the difference between his
service and the service of the kings of the countries, 2 Chron
xii. 8. If he had been content with his servitude, and true to
this word, his condition had been no worse; but rebelling
against the king of Babylon, he plunged himself into more
trouble. . . . - - - -
II. When he rebelled, he sent his forces against him to de-
stroy his country, bands of Chaldeans, Syrians, Moabites,
Ammonites, who were all now in the service and pay of the
king of Babylon, (v. 2.) and withal retained, and now showed,
their ancient enmity to the Israel of God. Yet no mention is
*here made of their commission from the king of Babylon, but
only of that from the King of kings. The Lord sent against
him all these bands. And again, (v. 3.) Surely at the com-
“mandment of the Lord came this upon Judah, else the com-
‘mandment of Nebuchadnezzar could not have brought it.
Many are serving God's purposes who are not aware of it.
Two things God intended in suffering Judah to he thus ha-
+assed. l. The punishment of the sins of Manasseh, which |
“God now visited upon the third and fourth generation. So
Jong he waited before he visited them, to see if the nation would
repent ; but they continued impenitent, notwithstanding Jo-
siah's endeavours to reform them, and ready to relapse, upon
the first turn, into their former idolatries; now that the old
bond was put in suit, they were called up, upon the former
judgment; that was revived, which God had laid up in store,
and sealed among his treasures, (Deut. xxxii. 34. Job xiv. 17.)
and, in remembrance of that, he removed Judah out of his
sight, and let the world know that time will not wear out the
guilt of sin, and that reprieves are not pardons. All that
Manasseh did was called to mind, but especially the innocent
‘blood that he shed, much of which, we may suppose, was the
iblood of God’s witnesses and worshippers, which the Lord
would not pardon. Is there then any unpardonable sin but
the blasphemy against the Holy Ghost? This is meant of
the remitting of the temporal punishment: though Manasseh
repented, and we have reason to think that even the persecu-
tions and murders he was guilty of were pardoned, so that he
was delivered from the wrath to come; yet, as they were
anational sins, they'lay still charged upon the land, crying for
national judgments. Perhaps, some were now living who
*were aiding and ābetting ; and the present king was guilty of
innocent blood, as appears, Jer. xxii. 17. See what a pro-
voking sin murder' is, how loud it cries, and how long? See
what need nations have to lament the sins of their fathers, lest
they smart for them. 2. God'inténded hereby the accomplish-
ment of the prophecies; it was according, to the word of the
Lord, which he spake by his servants the prophets. Rather shall
Judah be removed out of his sight, nay; rather shall heaven and
<arth pass away, than any word on God fall to the ground.
Threatenings will be fulfilled as certainly as promises, if the
sinnér's repentance prevent not. . . . . . . . . . . . . . . .
III. The king of Egypt was likewise subdued by the king of
babylon, and a great part of his country taken from him, v. 7. It
was but lately that he had oppressed Israel, (ch. xxiii. 33.) now
he is himself brought down, and disabled to attempt anything
for the recovery of his losses, or the assistance of his allies; he
dares not cume any more out of his land. Afterward, he at-
tempted to give Zedekiah some relief, but was obliged to .
getire, Jer. xxxvii. 7.
IV. Jehoiakim, seeing his country laid waste, and himself
ready to fall into the enemy's hand, as it should seem, died of
a broken heart, in the midst of his days, v. 6. So Jehoiakim
slept with his fathers; but it is not said that he was buried with
them ; for, no doubt, the prophecy of Jeremiah was fulfilled,
that he should not be lamented, as his father was, but buried
cast out, Jer. xxxvi. 30.
with the burial of an ass, (Jer. xxii. 18, 19.) and his dead body
8 Jehoiachin was eighteen years old when he be-
—º
wºgy
gan to reign: and he reigned in Jerusalem three
months. And his mother's name was Nehushta, the
daughter of Elnathan of Jerusalem. 9 And he did
that which was evil in the sight of the Lord, accord-
ing to all that his father had done, 10 At that time
the servants of Nebuchadnezzar king of Babylon
came up against Jerusalem, and the city was be-,
sieged. 11 And Nebuchadnezzar king of Babylon
came against the city, and his servants did besiege it.
12 And Jehoiachin the king of Judah went out to the
king of Babylon, he, and his mother, and his ser–
vants, and his princes, and his officers; and the
king of Babylon took him in the eighth year of his
reign. 13 And he carried out thence all the trea-
sures of the house of the Lok D, and the treasures of
the king’s house, and cut in pieces all the vessels of
gold which Solomon king of Israel had made in the
temple of the Lo RD, as the Lo RD had said. 14 And
he carried away all Jerusalem, and all the princes,
and all the mighty men of valour, even ten thousand
captives, and all the craftsmen and smiths: none re-
mained, save the poorest sort of the people of the
land. 15 And he carried away Jehoiachin to Ba-
bylon, and the king’s mother, and the king's wives,
and his officers, and the mighty of the land : those
carried he into captivity from Jerusalem to Babylon.
16 And all the men of might, even seven thousand,
and craftsmen and smiths a thousand; all that were
strong and apt for war, even them the king of Baby-
Ion brought captive to Babylon. 17 And the king
of Babylon made Mattaniah his father's brother king
in his stead, and changed his name to Zedekiah.
18 Zedekiah was twenty and one years old when he
began to reign; and he reigned eleven years in Je-
rusalem: and his mother’s name was Hamutal, the
daughter of Jeremiah of Libnah. 19 And he did
that which was evil in the sight of the LoRD, accord-
ing to all that Jehoiakim had done. 20 For through
the anger of the Lo Rd it came to pass in Jerusalem
and Judah, until he had cast them out from his
presence, that Zedekiah rebelled against the king
of Babylon. . . ; , . . . ; ‘. . . .
This should have been the history of king Jehoiachin's
reign, but, alas ! it is only the history of king. Jehoiachin's
' captivity, as it is called, Ezek. i. 2. He came to the crown,
not to have the honour of wearing it, but the shame of losing
it ; Ideo tantum venerat, ut exiret—He came in, only, to go out.
I. His reign was short and inconsiderable ; he reigned but,
three months, and then was removed and carried captive to
i Babylon, as his father, it is likely, would have been, if he had
but lived so much longer. What an unhappy young prince was
; this; that was thrust into a falling house, a sinking thronel
What an unnatural father had he, who begat him to suffer for
him! and by his own sin and folly had left himself nothing to.
bequeath to his son but his own miseries! Yet this young
prince reigned long enough to show that he justly smarted for
his fathers' sins, for he trod in their steps, v. 9. He did that
which was evil in the sight of the Lord, as they had done ; , he.
did nothing to cut off the entail of the curse, to discharge the
encumbrances of his crown, and therefore (Transit cum omere
—The encumbrance descends with the crown) with his own ini-
quity that of his fathers shall come into the account. . . . .
: II. The calamities that came upon him, and his family, and
; people, in the very beginning of his reign, were very grievous
1. Jerusalem was besieged by the king of Babylon, v. 10, 11
; He had sent his forces to ravage the country, (v. 2.) now he
came himself, and laid siege to the city. Now the word of
God was fulfilled, (Deut. xxviii. 49, &c.) The Lord shall bring
a nation against thee from far, of fierce countenance, that shall
º fruit. of thy land, and then besiege thee, in all
thy gates. . . . . . . . . . . . . . . .
**Jehoiachin, immediately surrendered at discretion. As
; soon as he heard the king of Babylon, was come in person
against the city, his name being, at this time, become very
formidable, he beat a parley, and went out to him, v. 12.
Had he made his peace with God, and ‘...." the method that
BEFor E CIRIST, 590.
Jerusalem besieged.
II, KINGS, XXV.
ºn
Hezekiah did in the like case, he needed not to have feared
the king of Babylon, but might have held out with courage,
honour, and success; (one should have chased a thousand ;)
but, wanting the faith and piety of an Israelite, he had not the
resolution of a man, of a soldier, of a prince. He and his
royal family, his mother and wives, his servants and princes,
delivered themselves up prisoners of war: this was the con-
sequence of their being servants of sin. w -
3. Nebuchadnezzar rifled the treasures both of the church
and of the state, and carried away the silver and gold of both,
v. 13. Now the word of God, by Isaiah, was fulfilled, (ch.
xx. 17.) All that is in thine house shall be carried to Babylon.
Even the vessels of the temple which Solomon had made, and
laid up in store, to be used as the old ones were worn out, he
cut off from the temple, and began to cut them in pieces, but,
upon second thoughts, reserved them for his own use, for we
find Belshazzar drinking wine in them, Dan. v. 2, 3.
4. He carried away a great part of Jerusalem into captivity, .
to weaken it, that he might effectually secure to himself the
dominion of it, and prevent its revolt, and to enrich himself
with the wealth or service of those he took away ; there had
been some carried away, eight years before this, in the first
year of Nebuchadnezzar, and the third of Jehoiakim ; among
them were Daniel and his fellows, See Dan. i. 1, 2. They had
approved themselves so well, that this politic prince coveted
more of them. Now he carried off, (1.) The young king
himself, and his family; (v. 15.) and we find, (ch. xxv.
27—29.) that, for 37 years, he continued a close prisoner.
(2.) All the great men, the princes and officers, whose riches
were kept for the owners thereof to their hurt, (Eccl. v. 13.)
tempting the enemies to make a prey of them first. (3.) All
the military men, the mighty men of valour, (v. 14.) the mighty
of the land, (v. 15.) the men of might, even all that were strong
and apt for war, v. 16. These could not defend themselves,
and the conqueror would not leave them to defend their coun-
try, but took them away, to be employed in his service. (4.)
All the craftsmen and smiths who made weapons of war; in
taking them, he did, in effect, disarm the city, according to
the Philistines’ policy, 1 Sam. xiii. 19. In this captivity,
Ezekiel the prophet was carried away, (Ezek. i. 1, 2.) and
Mordecai, Esth. ii. 6. This Jehoiachin was also called Jeco-
niah, 1 Chron. iii. 16. and, in contempt, Coniah, Jer. xxii. 24.
where his captivity isºforetold.
III. The successor whom the king of Babylon appointed in
the room of Jehoiachin. God had written him childless,
(Jer. xxii. 30.) and therefore his uncle was intrusted with the
government. The king of Babylon made Mattaniah king, the
son of Josiah, and to remind him, and let all the world know,
that he was his creature, he changed his name, and called
him 2edekiah, v. 17. God had sometimes charged it upon his
people, They have set up kings, but not by me; (Hos. viii. 4.)
and now, to punish them for that, the king of Babylon shall
have the setting up of their kings. Those are justly deprived
of their liberty, that use it, and insist upon it, against God’s
authority. This Zedekiah was the last of the kings of Judah :
the name which the king of Babylon gave him signifies, The
justice of the Lord, which was a presage of the glorifying of
God’s justice in his ruin. - -
1. See how impious this Zedekiah was. Though the judg-
ments of God upon his three immediate predecessors might
have been a warning to him not to tread in their steps, yet he
did that which was evil, like all the rest, v. 19.
2. See how impolitic he was. As his predecessor lost his
courage, so he his conduct, with his religion, for he rebelled
against the king of Babylon, (v. 20.) whose tributary he was,
and so provoked him whom he was utterly unable to contend
with, a nd who, if he had continued true to him, would have
protected him ; which was the most foolish thing he could do,
and hastened the ruin of his kingdom. This came to pass
through the anger of the Lord, that he might cast them out from
his presence. Note, When those that are intrusted with the
counsels of a nation act unwisely and against their true in-
terest, we ought to take notice of the displeasure of God in it.
It is for the sins of a people that God removes the speech of the
trusty, and takes away the understanding of the aged, and hides
from their eyes the things that belong to the public peace. Whom
God will destroy, he infatuates. -
CHAP. XXV.
Ever, since David's time, Jerusalem had been a celebrated place; beauti.
ful for situation, and the joy of the whole earth ; while the book of
Psalms lasts, that name will sound great. In the New Testament, we
"ead much of it, when it was, as here, ripening again for its ruin." In
the close of the Bible, we read of a new Jerusalem everything therefore
that concerns Jerusalem, is worthy our regard. In this chapter, we have,
J. Zºº utter *; of Jerusalem by the Chaldeans; the city besieg.
ed and taken, (v. 1–4.) the houses burnt, (v. 8, 9.) the wall broken down,
(v. 10.) and the inhabitants carried away into captivity, v. II, 12. The
glory of Jerusalem was, 1. That it was the royal city, there were set
the thrones of the house of David ; but that glory is here departed, for
the prince is made a most miserable prisoner, the seed royal destroyed,
(v. 5–7) and the principal officers put to death, v. 18–2i. 2. That it
was the holy city, there was the testimony of Israel ; but that glory is.
departed, for Solomon's temple is burnt to the ground, (v. 9.) and the sa-
cred vessels that remained are carried away to Babylon, v. 13–17. Thus
is Jerusalem become as a widow, Lam. i. 1. Ichabod, Where is the
glory? II. The distraction and dispersion of the remnant that was left
in Judah under Gedaliah, v. 22–26. III. The countenance which,
after 37 years' imprisonment, was given to Jehoiachin the captive king
of Judah, v. 27–30.
l ND it came to pass, in the ninth year of his
reign, in the tenth month, in the tenth day.
of the month, that Nebuchadnezzar king of Babylon,
came, he, and all his host against Jerusalem, and
pitched against it; and they built forts against it
round about. 2 And the city was besieged unto
the eleventh year of king Zedekiah. 3 And on the
ninth day of the fourth month the famine prevailed
in the city, and there was no bread for the people.
of the land. 4 And the city was broken up, and
all the men of war fled by night, by the way of the
gate, between two walls, which is by the king’s.
garden: (now the Chaldees were against the city
round about:) and the king went the way toward
the plain. 5 And the army of the Chaldees pursued
after the king, and overtook him in the plains of
Jericho: and all his army were scattered from him.
6 So they took the king, and brought him up to the
king of Babylon to Riblah ; and they gave judg-
ment upon him. 7 And they slew the sons of Zede-
kiah before his eyes, and put out the eyes of Zede-
kiah, and bound him with fetters of brass, and
carried him to Babylon.
We left king Zedekiah in rebellion against the king of Ba-
bylon, (ch. xxiv. 20.) contriving and endeavouring to shake,
off his yoke, when he was no way able to do it, nor took the
right method, by making God his friend first. Now here we
have an account of the fatal consequences of that attempt.
I. The king of Babylon’s army laid siege to Jerusalem, v. 1.
What should hinder them, when the country was already Ins
their possession ? ch. xxiv. 2. They built forts against the city.
round about, whence, by such arts of war as they then had,
they battered it ; sent into it instruments of death, and kept
out of it the necessary supports of life. Formerly, Jerusalem,
had been compassed with the favour of God as with a shield,
but now their defence was departed from them, and their ene-
mies surrounded them on every side. Those that by sin have
provoked God to leave them, will find that innumerable evils.
will compass them about. Two years this siege lasted : at first,
the army retired, for fear of the king of Egypt ; (Jer. xxxvii.
11.) but, finding him not so powerful as they thought, they
soon returned, with a resolution not to quit the city till they
had made themselves masters of it.
II. During this siege, the famine prevailed, (v. 3.) so that,
for a long time, they ate their bread by weight, and with care,
Ezek. iv. 16. Thus they were punished for their gluttony and
excess, their fulness of bread, and feeding themselves without
fear ; at length, there was no bread for the people of the land,-
that is, the common people, the soldiers, whereby they were
weakened, and rendered unfit for service; now they ate their
own children for want of food ; see this foretold by one pro-
phet, (Ezek. v. 10.) and bewailed by another, Lam. iv. 3, &c.
Jeremiah earnestly persuaded the king to surrender, (Jer.
xxxviii. 17.) but his heart was hardened, to his destruction.
III. At length, the city was taken by storm, it was broken
up, (v. 4.) the besiegers made a breach in the wall, at which,
they forced their way into it ; the besieged, unable any longer.
to defend it, endeavoured to quit it, and make the best of
their way; many, no doubt, were put to the sword, the vic-
torious army being much exasperated by their obstinacy.
IV. The king, his family, and all his great men, made their
escape in the night, by some secret passages which the besieg-
ers either had not discovered, or did not keep their eye upon,
v. 4. But those as much deceive themselves, who think to
escape God’s judgments, as those who think to brave them ;
the feet of him that flees from them will as surely fall as the
hands of him that fights against them ; when God judges, he
will overcome. Intelligence was given to the Chaldeans;o.
BEFORE CHRIST, 588.
II. KINGS, XXV. Jerusalem and the temple burnt.
º
the king's flight, and which way he was gone, so that they
Soon overtook him, v. 5. His guards were scattered from him,
every man shifting for his own safety. Had he put himself
under God’s protection, that would not have failed him now :
he presently fell into the enemies’ hands, and here we are
told what they did with him.
1. He was brought to the king of Babylon, and tried by a
council of war, for rebelling against him who set him up, and
to whom he had sworn fidelity; God and man had a quarrel
with him for this; see Ezek. xvii. 16, &c. The king of Baby-
lon now lay at Riblah, (which lay between Judea and Baby-
lon,) that he might be ready to give orders both to his court
at home and his army abroad. - -
2. His sons were slain before his eyes, though children, that
this doleful spectacle, the last his eyes were to behold, might
leave an impression of grief and horror upon his spirit as long
as he lived ; in slaying his sons, they showed their indignation
at his falsehood, and, in effect, declared that neither he, nor
any of his, were fit to be trusted, and therefore that they were
not fit to live.
3. His eyes were put out, by which he was deprived of that
common comfort of human life, which is given even to them
that are in misery, and to the bitter in soal, the light of the
sun ; by which he was also disabled for any service. He
dreaded being mocked, and therefore would not be persuaded
to yield; (Jer. xxxviii. 19.) but that which he feared came
upon him with a witness, and, no doubt, added much to his
misery ; for as they that are deaf, suspect that every body
talks of them, so they that are blind, suspect that every body
laughs at them ; by this, two prophecies, that seemed to con-
tradict one another, were both fulfilled. Jeremiah prophesied
that Zedekiah should be brought to Babylon, Jer. xxxii. 5;
xxxiv. 3. Ezekiel prophesied that he should not see Babylon,
Ezek. xii. 13. He was brought thither, but, his eyes being
put out, he did not see it; thus he ended his days, before he
ended his life.
4. He' was bound in fetters of brass, and so carried to Baby-
ion ; he that was blind needed not be bound, (his blindness
fettered him,) but, for his greater disgrace, they led him
bound ; only, whereas common malefactors are laid in iron,
(Ps. cw. 18; cvii. 10.) he, being a prince, was bound with fet-
ters of brass; but that the metal was somewhat nobler and
lighter, was little comfort, while still he was in fetters: let it
not seem strange, if those that have been held in the cords of
iniquity come to be thus held in the cords of affliction, Job
xxxvi. 8. -
8 And in the fifth month, on the seventh day of
the month, (which is the nineteenth year of king
Nebuchadnezzar king of Babylon) came Nebuzar-
adan, captain of the guard, a servant of the king of
Babylon, unto Jerusalem : 9 And he burnt the
house of the LORD, and the king’s house, and all
the houses of Jerusalem, and every great man’s
house burnt he with fire. 10 And all the army of
the Chaldees, that were with the captain of the
guard, brake down the walls of Jerusalem round
about. 11. Now the rest of the people that were
left in the city, and the fugitives that fell away to
the king pf Babylon, with the remnant of the mul-
titude, did, Nebuzar-adan the captain of the guard
carry away. , 12 But the captain of the guard left
of the poor of the land to be vine-dressers and hus-
bandmen. 13 And the pillars of brass that were in
the house of the LoRD, and the bases, and the bra–
zen sea that was in the house of the Lord, did the
Chaldees break in pieces and carried the brass of
them to Babylon. 14 And the pots, and the sho-
vels, and the snuffers, and the spoons, and all the
vessels of brass, wherewith they ministered, took
they away. 15 And the fire-pans, and the bowls,
and such things as were of gold, in gold, and of
silver, in silver, the captain of the guard took away.
16 The two pillars, one sea, and the bases, which
Solomon had made for the house of the Lo RD ; the
brass of all these vessels was without weight. 17
The height of the one pillar was eighteen cubits,
and the chapiter upon it was brass : and the height
of the chapiter three cubits ; and the wreathen
–
work, and pomegranates upon the chapiter round
about, all of brass : and like unto these had the se–
cond pillar with wreathen work. 18 And the cap-
tain of the guard took Seraiah the chief priest, and
Zephaniah the second priest, and the three keepers.
of the door : 19 And out of the city he took ar,
officer that was set over the men of war, and five
men of them that were in the king’s presence, which
were found in the city, and the principal scribe of
the host, which mustered the people of the land,
and threescore men of the people of the land that
were found in the city: 20 And Nebuzar-adan,
captain of the guard, took these, and brought them
to the king of Babylon to Riblah. 21 And the king
of Babylon smote them, and slew them at Riblah, in
the land of Hamath. So Judah was carried away out
of their land.
Though we have reason to think that the army of the Chal-
deans were much enraged against the city for holding out with
so much stubbornness, yet they did not therefore put all to
fire and sword as soon as they had taken the city, (which is
too commonly done in such cases,) but, about a month after,
(compare v. 8. with v. 3.) Nebuzar-adan was sent with orders
to complete the destruction of Jerusalem ; this space God
gave them to repent, after all the foregoing days of his pa-
tience, but in vain, their hearts (for aught that appears) were
still hardened, and therefore execution is awarded to the
utmost. -
1. The city and temple are burnt, v. 9. It does not appear
that the king of Babylon designed to send any colonies to
people Jerusalem, and therefore he ordered it to be laid in
ashes, as a nest of rebels. At the burning of the king's house,
and the houses of the great men, one cannot so much wonder ;
(the inhabitants had, by their sins, made them combustible ;)
but that the house of the Lord should perish in these flames,
that that holy and beautiful house should be burnt with fire,
(Isa. lxiv. 11.) is very strange, that house which David pre-
pared for, and which Solomon built, at such a vast expense ;
that house which had the eye and heart of God perpetually
upon it, (1 Kingsix. 3.) might not that have been snatched as a
brand out of this burning 2 No, it must not be fire-proof
against God’s judgments ; this stately structure must be
turned into ashes, and, it is probable, the ark in it, for the
enemies, having heard how dear the Philistines paid for the
abusing of it, durst not seize that, nor did any of its friends
take care to preserve it, for then we should have heard of it
again in the second temple; one of the apocryphal writers
does indeed tell us that the prophet Jeremiah got it out of the
temple, and conveyed it to a cave in mount Nebo, on the
other side Jordan, and hid it there ; (2 Macc. ii. 4, 5.) but
that could not be, for Jeremiah was a close prisoner at that
time. By the burning of the temple, God would show how
little he cares for the external pomp of his worship, when the
life and power of religion are neglected ; the people trusted
to the temple, as if that would protect them in their sins;
(Jer. vii. 4.) but God, by this, lets them know, that, when
they had profaned it, they would find it but a refuge of lies.
This temple had stood about 420, some say, 430 years; the
people having forfeited the promises made concerning it,
those promises must be understood of the gospel-temple,
which is God’s rest for ever. It is observable that the seconc
temple was burnt by the Romans, the same month, and the
same day of the month, that the first temple was burnt by the
Chaldeans, which, Josephus says, was the 10th of August. .
2. The walls of Jerusalem are demolished, (v. 10.) as if
the victorious army would be revenged on them... that had
kept them out so long, or, at least, prevent the like oppo-
sition another time. Sin unwalls a people, and takes away
º defence. These walls were never repaired till Nehemiah
id it. -
3. The residue of the people are carried away captive to
Babylon, v. 11. Most of the inhabitants had perished by sword
or famine, or had made their escape when the king did, (for
it is said, v. 5. His army was scattered from him,) so that there
were very few left, who, with the deserters, making in all but
832 persons, (as appears, Jer, lii. 29.) were carried away into
captivity, only the poor of the land were left behind, (v. 12.)
to till the ground, and dress the vineyards, for the Chaldeans.
Sometimes poverty is a protection; for they that have nothing
have nothing to lose. When the rich Jews, who had been
oppressive to the poor, were made straº, nay, DT1Sonels,
BEFort E CHRIST, 552. II. KINGS, XXV. Jehoiachin well treated.
in an enemy's country, the poor, whom they had despised and
oppressed, had liberty and peace in their own country ; thus
Providence sometimes remarkably humbles the proud, and
favours them of low degree.
4. The brazen vessels, and other appurtenances of the tem-
ple, are carried away, those of silver and gold being most of
them gone before ; those two famous columns of brass, Jachin
and Boaz, which signified the strength and stability of the house
of God, were broken to pieces, and the brass of them carried
to Babylon, v. 13. When the things signified were sinned away,
what should the signs stand there for 3 Ahaz had profanely
cut off the borders of the bases, and put the brazen sea upon a
pavement of stones; (ch. xvi. 17.) justly therefore are the bases
themselves, and the brazen sea, delivered into the enemy's
hand. It is just with God to take away his ordinances from
those that profane and abuse them, that curtail and depress
them. Some things remained of gold and silver, (v. 15.) which
were now carried off; but most of this plunder was brass, such
a vast quantity of it, that it is said to be without weight, v. 16.
The carrying away of the vessels wherewith they ministered, (v.
14.) put an end to the ministration. It was a righteous thing
with God to deprive those of the benefit of his worship, who
had slighted it so long, and preferred false worships before it;
they that would have many altars, now shall have none.
5. Several of the great men are slain in cold blood; Seraiah
the chief priest, who was the father of Ezra, (as appears, Ezra
vii. 1.) the second priest, who, when there was occasion, offi-
, ciated for him, and three door-keepers of the temple, (v. 18.)
the general of the army, five privy-counsellors, (afterward they
made them up seven, Jer. lii. 25.) the secretary of war, or
paymaster of the army, and sixty country gentlemen who had
concealed themselves in the city ; these, being persons of some
rank, were brought to the king of Babylon, (v. 19, 20.) who
ordered them to be all put to death, (v. 12.) when, in reason,
they might have hoped that surely the bitterness of death was
past. These the king of Babylon’s regency looked upon as
ºmost active in opposing him ; but Divine Justice, we may
“Suppose, looked upon them as ringleaders in that idolatry and
impiety which were punished by these desolations. This com-
pleted the calamity: so Judah was carried away out of their
land, about 860 years after they were put in possession of it by
Joshua. Now the scripture was fulfilled, The Lord shall bring
thee, and the king which thou shalt set over thee, into a nation
which thou hast not known, Deut. xxviii. 36. Sin kept their
fathers forty years out of Canaan, and now turned them out :
*the Lord is known by those judgments which he executes, and
makes good that word which he has spoken ; (Amos iii. 2.)
You only have I known of all the families of the earth, therefore
l will punish you for all your iniquities.
22 And as for the people that remained in the
: land of Judah, whom Nebuchadnezzar king of Ba-
#bylon had left, even over them he made Gedaliah
the son of Ahikam, the son of Shaphan, ruler. 23
And when all the captains of the armies, they and
#their men, heard that the king of Babylon had made
*Gedaliah governor, there came to Gedaliah to Miz-
pah, even Ishmael the son of Nethaniah, and Joha-
inan the son of Careah, and Seraiah the son of Tan-
humeth the Netophathite, and Jaazaniah the son of
a Maachathite, they and their men. 24 And Geda-
liah sware to them, and to their men, and said unto
them, Fear not to be the servants of the Chaldees:
dwell in the land, and serve the king of Babylon,
and it shall be well with you. 25 But it came to
pass, in the seventh month, that Ishmael the son of
Nethaniah, the son of Elishama, of the seed royal,
came, and ten men with him, and smote Gedaliah,
that he died, and the Jews and the Chaldees that
were with him at Mizpah. 26 And all the people,
both small and great, and the captains of the armies,
arose, and came to Egypt: for they were afraid of
the Chaldees. 27 And it came to pass, in the seven
and thirtieth year of the captivity of Jehoiachin king
of Judah, in the twelfth month, on the seven and
twentieth day of the month, that Evil-merodach king
of Babylon, in the year that he began to reign, did
lift up the head of Jehoiachin king of Judah out of
prison; 28 And he spake kindly to him, and set
bis throne above the throne of the kings that were
—-º
with him in Babylon; 29 And changed his prison-
garments: and he did eat bread continually before
him all the days of his life. 30 And his allowance.
was a continual allowance given him of the king, a
daily rate for every day, all the days of his life.
In these verses we have, I. The dispersion of the remaining
people, the city of Jerusalem was quite laid waste; some people
there were in the land of Judah, (v. 22.) that had weathered
the storm, and (which was no small favour at this time, Jer.
xlv. 5.) had their lives given them for a prey. Now see,
1. What a good posture they were put into ; the king of
Babylon appointed Gedaliah, one of themselves, to be their
governor and protector under him, a very good man, and one
that would make the best of the bad ; (v. 22.) his father Ahi-
kam was one that countenanced and protected Jeremiah, when
the princes had vowed his death, Jer. xxvi. 24. . It is proba-
ble that this Gedaliah, by the advice of Jeremiah, had gone
over to the Chaldeans, and had approved himself so well, that
the king of Babylon intrusted him with the government; he
resided not at Jerusalem, but at Mizpah, in the land of Ben-
jamin, a place famous in Samuel's time; thither those came
who had fled from Zedekiah, (v. 4.) and put themselves under
his protection, (v. 23.) which he assured them of, if they would
be patient and peaceable under the government of the king of
Babylon, v. 24. Gedaliah, though he had not the pomp and
power of a sovereign prince, yet might have been a greater
blessing to them than many of their kings had been, especially
having such a privy-counsellor as Jeremiah, who was now
with them, and interested himself in their affairs, Jer. xl. 5, 6.
2. What a fatal breach was made upon them, soon after-
ward, by the death of Gedaliah, within two months after he
entered upon his government. The utter extirpation of the
Jews, for the present, was determined, and therefore it is in
vain for them to think of taking root again, the whole land
must be plucked up ; (Jer. xlv. 4.) yet this hopeful settlement
is dashed to pieces, not by the Chaldeans, but by some of
themselves: the things of their peace were so hidden fron,
their eyes, that they knew not when they were well off, nor
would believe when they were told. e . . .
(1.) They had a good governor of their own, and him they
slew, out of spite to the Chaldeans, because he was appointed
by Nebuchadnezzar, v. 25. Ishmael, who was of the royal
family, envying Gedaliah’s advancement, and the happy set-
tlement of the people under him, though he could not propose
to set up himself, resolved to ruin him, and basely slew him
and all his friends, both Jews and Chaldees: Nebuchadnezzar
would not, could not, have been a more mischievous enemy to
their peace, than this degenerate branch of the house of David
W8.S. . §
(2.) They were as yet in their own good land, but they for-
sook it, and went to Egypt, for fear of the Chaldees, v. 26.
The Chaldeans had reason enough to be offended at the murder
of Gedaliah ; but if those that remained had humbly remon-
strated, alleging that it was only the act of Ishmael and his
party, we may suppose that they who were innocent of it, nay,
who suffered greatly by it, would not have been punished for
it; but, under pretence of this apprehension, contrary to the
counsel of Jeremiah, they all went to Egypt, where, it is pro-
bable, they mixed with the Egyptians by degrees, and were
never heard of more as Israelites; thus was there a full end
made of them by their own folly and disobedience, and Egypt
had the last of them, that the last verse of that chapter of
threatenings might be fulfilled, after all the rest, Deut. xxviii.
68. The Lord shall bring thee into Egypt again. These events
are more largely related by the prophet Jeremiah, ch. xl. to ch.
xlv. Quaque ipse miserrima vidit, et quorum pars magna fuit
—Which scenes he was doomed to behold, and in which he bare a
melancholy part. . . . . . . º
II. The reviving of the captive prince ; of Zedekiah we hear
no more, after he was carried blind to Babylon ; it is probable
that he did not live long, but that, when he died, he was buried
with some marks of honour, Jer. xxxiv. 5. . Of Jehoiachin, or
Jeconiah, who surrendered himself, (ch. xxiv. 12.) we are here
told, that, as soon as Evil-merodach came to the crown, upon
the death of his father Nebuchadnezzar, he released him out of
prison, (where he had lain 37 years, and was now 55 years
old,) spake kindly to him, paid more respect to him than to any
other of the kings his father had left in captivity, (v. 28.) gave
him princely clothing instead of his prison-garments, main-
tained him in his own, palace, (v. 29.) and allowed him a
pension for himself and his family, in some measure corres-
ponding to his rank, a daily rate for every day as long as he
lived, Consider this, -
BEFORE CHRIST, 552.
Jehoiachin well treated.
II. KINGS, XXV.
1. As a very happy change of Jehoiachin's condition; to
have honour and liberty, after he had been so long in confine-
ment and disgrace, the plenty and pleasure of a court, after
he had been so long accustomed to the straits and miseries of
a prison, was like the return of the morning after a very dark
and tedious night. Let, none say that they shall never see
good again, because they have long seen little but evil; the
most miserable know not what blessed turn Providence may
yet give to their affairs, nor what comforts they are reserved
for, according to the days wherein they have been afflicted, Ps.
xc. 15. However, the death of afflicted saints is to them such
a change as this here was to Jehoiachin ; it will release them
out of their prison, shake off the body, that prison-garment,
and open the way to their advancement ; will send them to
the throne, to the table, of the King of kings, the glorious
liberty of God’s children. d !
2. As a very generous act of Evil-merodach's ; he thought
that his father made the yoke of his captives too heavy, and
therefore, with the tenderness of a man, and the honour of a - º º *
| due time, in the set time: unto the upright there thus ariseth
prince, made it lighter; it should seem, all the kings he had
in his power were favoured, but Jehoiachin above them all ;
Some think, for the sake of the antiquity of his family, and the
honour of his renowned ancestors, David and Solomon; none
-*
of the kings of the nations, it is likely, were descended from
so long a race of kings in a direct lineal succession, and by a
male line, as the king of Judah. The Jews say that this
Evil-merodach had been himself imprisoned by his own
father, when he returned from his madness, for some mis-
management at that time, and that in prison he contracted a
friendship with Jehoiachin, in consequence of which, as soon
as he had it in his power, he showed him this kindness as a
sufferer, as a fellow-sufferer. Some suggest that Evil-mero-
dach had learned from Daniel and his fellows the principles
of the true religion, and was well affected to them, and, upon
that account, favoured Jehoiachin.
3. As a kind dispensation of Providence, for the encourage-
ment of the Jews in captivity, and the support of their faith
and hope concerning their enlargement in due time ; this
happened just about the midnight of their captivity; thirty-
six of the seventy years were now past, and almost as many
were yet behind, and now to see their king thus advanced
would be a comfortable earnest to them of their own release in
light in the darkness, to encourage them to hope, even in the
cloudy and dark day, that at evening time it shall be light;
when therefore we are perplexed, let us not be in despair.
AN
Ex Pos ITI o N,
P R A CT I C A L O B S E R V ATIONS,
4
OF THE FIRST BOOK OF
CHRONICLEs.
• * * .
ân common things, repetition is thought needless and nauseous; but in sacred things, precept must be upon precept, and line
{
*Ipon line. To me, says the apostle, to write the same things is not grievous, but for you it is safe, Phil. iii. 1. These books of
Chronicles are, in a great measure, repetition : so are much of the second and third of the four evangelists: and yet no
tautologies, either here or there, no vain repetitions. We may be ready to think, that, of all the books of holy scripture, we
could best spare these two books of Chronicles. Perhaps we might, and yet we could very ill spare them ; for there are
many most excellent useful things in them, which we find not elsewhere. And as for what we find here which we have
already met with, 1. It might be of great use to those who lived when these books were first published, before the canon of
the Old Testament was completed, and the particles of it put together: for it would remind them of what was more fully
related in the other books. , Abstracts, abridgments, and references are of use in divinity as well as law. That, perhaps,
may not be said in vain, which yet has been said before. 2. It is still of use, that out of the mouth of two witnesses every
igord may be established, and that, being inculcated, it may be remembered. The penman of these books is supposed to be
Ezra, that ready scribe in the law of the Lord, Ezra vii. 6. It is a groundless story of that apocryphal writer, 2 Esdr. xiv. 21,
&c. that, all the law being burnt, Ezra was divinely inspired to write it all over again, which yet might take rise from the
books of Chronicles, where we find, though not all the same story repeated, yet the names of all those who were the subjects
9f that story. These books are called, in the Hebrew, Words of days; journals, or annals, because, by divine direction, col-
lected out of some public and authentic records. The collection was made after the captivity, and yet the language of the
originals, written before, is sometimes retained, as 2 Chron. v. 9. There it is unto this day, which must have been written
before the destruction of the temple. . The Septuagint calls it, A book (Ilagaastrogºvow) of things left, or overlooked, by the pre-
ceding historians; and several such things there are in it. It is the rearward, the gathering host, of this sacred camp, which
gathers up what remained, that nothing might be lost. In this first book, we have,
. A collection of sacred genealogies, from Adam to David : and they are none of those which the apostle calls endles
genealºgies, but we have their use and end in Christ, ch. i.—ix. Divers little passages of history are here inserted, which
we had not before.
II. A repetition of the history of the translation of the kingdom from Saul to David, and of the triumph of Davids reign, with
large additions, ch. x.-xxi.
III. An original account of the settlement David made of the ecclesiastical affairs, and the preparations he made for the build-
ing of the temple, ch. xxii.-xxix. These are words of days, of the oldest days, of the best days of the Old-Testament
church. The reigns of kings, and dates of kingdoms, as well as the lives of common persons, are reckoned by days; for a
little time often gives a great turn, and yet all time is nothing to eternity.
Vot... [.. 6 M 1001
BEFoRE CHRIST, 4004. ,
Succession of families.
I. CHRONICLES, I.
CHAP. T.
This chapter, and many that follow it, repeat the genealogies we have hither-
to met with in the sacred history, and put them all together, with con-
siderable additions. We may be tempted, it may be, to think it had been
well if they had not been written, because, when they come to be com-
pared with other parallel places, there are differences found, which we
can scarcely accommodate to our satisfaction 3 yet we must not therefore
stumble, at the word, but bless God that the things necessary to salvation
are plain enough. . And, since the wise God has thought fit to write these
things to us, we should not pass them over unread. All scripture is pro-
jitable, though not all alike profitable ; and we may take occasion for
good thoughts and meditations even from those parts of scripture that do
not abound, as much as other parts do, with profital le remarks. These
généalogies, 1... Were then of great use, when they were here preserved,
and put into the hands of the Jews after their return from Babylon ; for
the captivity, like the deluge, had put all into confusion, and they, in that
dispersiºn and despair, would be in danger of losing the distinctions of
their tribes and families. This therefore revives the ancient land-marks
even of some of the tribes that were carried captive into Assyria. Per-
&aps it might invite the Jews to study the sacred writings which had been
neglected, to find the names of their ancestors, and the rise of their fami-
lies in them. 2. They are still of some use for the illustrating of the
scripture story, and especially for the clearing of the pedigrees of the
Messiah, that it might appear that our blessed Saviour was, according to
the prophecies which went before of him, the Son of David, the son of
Judah, the son of Abraham, the son of Adam. And now that he is oome,
Jor whose sake these registers were preserved, the Jews since have so lost
all their genealogies, that even that of the priests, the most sacred of all, is
Jorgotten, and they know not of any one man in the world that can prove
Aimself of the house of Aaron. When the building is reared, the scaf.
Jolds are removed. h’hen the promised Seed is come, the line that was
to lead to him is broken off.
In this chapter, we have an abstract of all the genealogies in the book of
Genesis, till we come to Jacob. I. The descents from Adam to Noah
and his sons, out of Gen. v. v. 1–4. II. The posterity of Noah's sons,
by which the earih was repeopled, out of Gen. x. v. 5–33. III. The
descents from Shem to Abraham, out of Gen. xi. v. 24–28. IV. The
posterity of Ishmael, and of Abraham's sons by Keturah, out of Gen.
xxv. v. 29-35. ... P. The posterity of Esau, out of Gen. xxxvi. v.
36–54. These, it is likely, were passed over lightly in Genesis ; and
therefore, according to the law of the school, we are made to go that
lesson over again which we did not learn well.
T DAM, Sheth, Enosh, 2 Kenan, Mahalaleel,
Jered, 3 Henoch, Methuselah, Lamech, 4
Noah, Shem, Ham, and Japheth. 5. The sons of
Japheth; Gomer, and Magog, and Madai, and
Javan, and Tubal, and Meshech, and Tiras. 6
And the sons of Gomer; Ashchenaz, and Riphath,
and Togarmah. 7 And the sons of Javan; Elishah,
and Tarshish, Kittim, and Dodanim. 8 The sons of
Ham ; Cush, and Mizraim, Put, and Canaan. 9
And the sons of Cush; Seba, and Havilah, and
Sabta, and Raamah, and Sabtecha. And the sons
of Raamah ; Sheba, and Dedan. 10 And Cush be-
gat Nimrod; he began to be mighty upon the earth.
11 And Mizraim begat Ludim, and Anamim, and
Lehabim, and Naphtuhim, 12 And Pathrusim,
and Casluhim, (of whom came the Philistines,) and
Caphthorim. 13 And Canaan begat Zidon his first-
born, and Heth, 14 The Jebusite also, and the
Amorite, and the Girgashite, 15 And the Hivite,
and the Arkite, and the Sinite, 16 And the Arva-
dite, and the Zemarite, and the Hamathite, 17
The sons of Shem ; Elam, and Asshur, and Ar-
phaXad, and Lud, and Aram, and Uz, and Hul,
and Gether, and Meshech. 18 And Arphaxad be-
gat Shelah, and Shelah begat Eber. 19 And unto
Eber were born two sons : the name of the one was
Peleg, (because in his days the earth was divided,)
and his brother's name was Joktan. 20 And Joktan
begat Almodad, and Sheleph, and Hazarmaveth,
and Jerah, 21 Hadoram also, and Uzal, and
Diklah, 22 And Ebal, and Abimael, and Sheba,
23 And Ophir, and Havilah, and Jobab. All these
were the sons of Joktan. 24 Shem, Arphaxad,
Shelah, 25 Eber, Peleg, Reu, 26 Serug, Nahor,
Terah, 27 Abram, the same is Abraham.
This paragraph has Adam for its first word, and Abraham
for its last. Between the creation of the former, and the birth
of the latter, were 2,000 years; almost the one half of which
time Adam himself lived. Adam was the common father of
our flesh, Abraham the common father of the faithful. By the
broach which the ;" made of the covenant of innocency,
we were all made miserable ; by the covenant of grace inade
with the latter, we all are, or may be, made happy. We all
are, by nature, the seed of Adam, branches of that wild olive.
Let us see to it, that, by faith, we become the seed of Abra-
ham, (Rom. iv. 11, 12.) that we be planted into the good
olive, and partake of its root and fatness.
I. The four first verses of this paragraph, and the four last,
which are linked together by Shem, (v. 4. 24.) contain the sa-
cred line of Christ from Adam to Abraham, and are inserted
in his pedigree ; the order, Luke iii. 34–38. ascends, here is
descends. This genealogy proves the falsehood of that re.
proach. As for this man. we know not whence he is. Bishop
Patrick well observes here, that a genealogy being to be
drawn of the families of the Jews, this appears as the peculiar
glory of the Jewish nation, that they alone were able to de-
rive their pedigree from the first man that God created, which
no other nation pretended to, but abused themselves and their
posterity with fabulous accounts of their originals; the Arca-
dians fancying that they were before the moon; the people of
Thessaly that they sprang from stones ; the Athenians that
they grew out of the earth; much like the vain imaginations
which some of the philosophers had of the origin of the uni-
verse. The account which the holy scripture gives, both of
the creation of the world and of the rise of nations, carries
with it as clear evidences of its own truth, as those idle tra-
ditions do of their own vanity and falsehoods.
II. All the verses between, repeat the account of the re-
plenishing of the earth by the sons of Noah after the flood.
1. He begins with those who were strangers to the church, the
Sons of Japheth, who were planted in the isles of the Gentiles,
those western parts of the world, the countries of Europe.
Of these he gives a short account, (v. 5–7.) because with
these the Jews had hitherto had little or no dealings. 2. He
proceeds to those, many of whom had been enemies to the
church, the sons of Ham, who moved southward towards
Africa, and those parts of Asia which lay that way. Nimroo,
Son of Cush began to be an oppressor, probably, to the people
of God in his time. But Mizraim, from whom came the
Egyptians, and Canaan, from whom came the Canaanites,
are both of them names of great note in the Jewish story; for,
with their descendants, the Israel of God had severe struggles
to get out of the land of Egypt, and into the land of Canaan ;
and therefore the branches of Mizraim are particularly re-
corded, v. 11, 12. and of Canaan, v. 13–16. See at what a
rate God valued Israel, when he gave Egypt for their ransom,
(Isa. xliii. 4.) and cast out all these nations before them, Ps.
lxxx. 8. 3. He then gives an account of those that were the
ancestors and allies of the church, the posterity of Shem, 0.
17–23. These peopled Asia, and spread themselves east-
ward; the Assyrians, Syrians, Chaldeans, Persians, and Ara-
bians, descended from these. At first, the originals of the
respective nations were known ; but, at this day, we have
reason to think the nations are all somingled with one another,
by the enlargement of commerce and dominion, the trans-
planting of colonies, the carrying away of captives, and many
such occasions, that no one nation, no nor the greatest part of
any, is descended entire from any of these fountains. Only
this we are sure of, that God has created of one blood all nations
of men ; they are all descended from one Adam, one Noah.
Have we not all one father ? Has not one God created us?
Mal. ii. 10. Our register hastens to the line of. Abraham,
breaking cff abruptly from all the other families of the sons of
Noah, but that of Arphaxad, from whom Christ was to come.
The great promise of the Messiah (says Bishop Patrick) was
translated from Adam to Seth, from him to Shem, from
him to Eber, and so to the Hebrew nation, who were intrust-
ed, above all nations, with that sacred treasure, till the pro-
mise was performed, and the Messiah was come, and ther.
that nation was made not a people.
28 The sons of Abraham ; Isaac, and Ishmael.
29 These are their generations: The first-born of
Ishmael, Nebaioth; then Kedar, and Adbeel, and
Mibsam, 30 Mishma, and Dumah, Massa, Hadad,
and Tema, 31 Jetur, Naphish, and Kedemah.
These are the sons of Ishmael. 32 Now the sons of
Keturah, Abraham's concubine: she bare Zimran,
and Jokshan, and Medan, and Midian, and Ish-
bak, and Shuah. And the sons of Jokshan ; Sheba,
and Dedan. 33 And the sons of Midian : Ephah,
and Epher, and Henoch, and Abida, and Eldaah.
All these are the sons of Keturah. 34 And Abra-
ham begat Isaac. The sons of Isaac Esau, and
BEFoRE CHRIST, 1896.
Posterity of Abraham.
I. CHRONICLES, II.
Israel. 35 The sons of Esau; Eliphaz, Reuel, and
Jeush, and Jaalam, and Korah. 36 The sons of
Eliphaz; Teman, and Omar, Zephi, and Gatam,
Kenaz, and Timna, and Amalek. 37 The sons of
Reuel ; Nahath, Zerah, Shamma, and Mizzah. 38
And the sons of Seir ; Lotan, and Shobal, and Zi-
beon, and Anah, and Dishon, and Ezar, and Di-
shan. 39 And the sons of Lotan; Hori, and Ho-
mam : and Timna was Lotan’s sister. 40 The sons
of Shobal ; Alian, and Manahath, and Ebal, She-
phi, and Onam. And the sons of Zibeon ; Aiah,
and Anah. 41 The sons of Anah ; Dishon. And
the sons of Dishon ; Amram, and Eshban, and
Ithran, and Cheran. 42 The sons of Ezer ; Bilhan,
and Zavan, and Jakan. ... The sons of Dishan : Uz,
and Aran. A3 Now these are the kings that reign-
ed in the land of Edom, before any king reigned over
the children of Israel. Bela the son of Beor : and
the name of his city was Dinhabah. 44 And when
Bela was dead, Jobab the son of Zerah of Bozrah
reigned in his stead. 45 And when Jobab was
dead, Husham of the land of the Temanites reigned
in his stead. 46 And when Husham was dead,
Hadad the son of Bedad, (which smote Midian in
the field of Moab,) reigned in his stead: and the
name of his city was Avith. 47 And when Hadad
was dead, Samlah of Masrekah reigned in his stead.
48 And when Samlah was dead, Shaul of Rehoboth
by the river reigned in his stead. 49 And when Shaul
was dead, Baal-hanan the son of Achbor reigned in
his stead. 50 And when Baal-hanan was dead,
Hadad reigned in his stead : and the name of his
city was Pai; and his wife’s name was Mehetabel,
the daughter of Matred, the daughter of Mezehab.
51 Hadad died also. And the dukes of Edom were ;
duke Timnah, duke Aliah, duke Jetheth, 52 Duke
Aholibamah, duke Elah, duke Pinon, 53 Duke
Kenaz, duke Teman, duke Mibzar, 54 Duke
Magdiel, duke Iram. . These are the dukes of
Edom.
All nations, but the seed of Abraham, are already shaken
off from this genealogy; they have no part or lot in this mat-
ter. The Lord’s portion is his people, them he keeps account
of, and knows by name ; but those who are strangers to him
he beholds afar off. Not that we are to conclude that there-
fore no particular persons of any other nation, but the seed of
Abraham, found favour with God. It was a truth, before
Peter perceived it, that in every nation he that feared God,
and wrought righteousness, was accepted of him. Multitudes
will be brought to heaven out of all nations, (Rev. vii. 9.)
and we are willing to hope there were many, very many,
good people in the world, that lay out of the pale of God's
covenant of peculiarity with Abraham, whose names were
in the book of life, though not descended from any of
the following families written in his book. The Lord knows
them that are his. But Israel was a chosen nation, elect in
type ; and no other nation, in its national capacity, was so
dignified and privileged as the Jewish nation was. That is
the holy nation, which is the subject of the sacred story ;
and therefore we are next to shake off all the seed of Abra.
ham, but the posterity of Jacob only, which were all incor-
porated into one nation, and joined to the Lord, while the
other descendants from Abraham, for aught that appears, were
estranged both from God, and from one another.
I. We shall have little to say to the Ishmaelites; they were
the sons of the bond-woman, that were to be cast out, and
not to be he rs with the child of the promise ; and their case
was to represent that of the unbelieving Jews, who were re-
jected, (Gal. iv. 22, &c.) and therefore there is little notice
taken of that nation. Ishmael’s twelve sons are just named
here, (v. 29–31.) to show the performance of the promise
God made to Abraham, in answer to his prayer for him, that,
for Abraham's sake, he should become a great nation, and
particularly that he should beget twelve princes, Gen. xvii.
ii. We shall have little to say to the Midwanites who de-
—º
scended from Abraham’s children by Keturah ; they were
children of the east, (probably Job was one of them,) and
were dismissed from Isaac, the heir of the promise, (Gen. xxv.
6.) and therefore they are only named here, v. 32. The sons
of Jokshan, the son of Keturah, are named also, and the
sons of Midian, (v. 32, 33.) who became most eminent, and
perhaps gave denomination to all these families, as Judah to
the Jews. -
III. We shall not have much to say to the Edomites; they
had an inveterate enmity to God’s Israel ; yet, because they
descended from Esau the son of Isaac, we have here an ac-
count of their families, and the names of some of their famous
men, v. 35. to the end. Some slight differences there are
between some of the names here, and as we had them, Gen.
xxxvi. whence this whole account is taken. Three or four
names, that were written with a Vaw there, are written with.
a Jod here ; probably, the pronunciation being altered, as is
usual in other languages. We now write many words very
differently from what they were written, but 200 years ago.
Let us take occasion, from the reading of these genealogies,
to think, 1. Of the multitudes that have gone through this
world, have acted their part in it, and then quitted it. Job,
even in his early day, saw not only every man drawing after
him, but innumerable before him, Job xxi. 33. All these, and
all theirs, had their day; many of them made a mighty noise
and figure in the world ; but their day came to fall, and their
place knew them no more. The paths of death are trodden
paths, but, Vestugia nulla retrorsum.--None can retrace their
steps. 2. Of the providence of God, which keeps up the gene-
rations of men, and so preserves that degenerate race, though,
guilty and obnoxious, in being upon earth. How easily could
he cut it off without either a deluge or a conflagration | Write
but all the children of men childless, as some are, and in a
few years the earth will be relieved of its burthen under which
it groans; but the divine patience lets the trees that cumber
the ground, not only grow, but propagate. As one genera-
tion, even of sinful men, passes away, another comes, (Eccl.
i. 4. Numb. xxxii. 14.) and will do so while the earth re-
mains. Destroy it not, for a blessing is in it.
CHAP. II. º
We are now come to what was principally intended, the register of the
children of Israel, that distinguished people, that were to dwell alone,
and not to be reckoned among the nations. Here is, I. The names
of the twelve sons of Jsrael, v. 1, 2. And then, II. An account of the
tribe of Judah, which has the precedency, not so much for the sake of
David, as for the sake of the Son of David, our Lord, who sprang out
of Judah, Heb. vii. 14. 1. The first descendants from Judah, down to
Jesse, v. 3–12. 2. The children of Jesse, v. 13–17. 3. The posterity
of Hezron, not only through Ram, from whom David came, but through,
Caleb, (v. 18–20.) Segub, (v. 21–24.) Jerahmeel, (v. 25–33, and so to
v.4].) and more by Caleb, (v. 42—49.) with the family of Caleb the son
of Hur, v. 50–55. The best exposition we can give of this and the fol-
lowing chapters, and which will give the clearest view of them, is, those
genealogical tables which were published with some of the first impressions
of the %. English Bible, about an hundred years ago, and continued for
some time; and it is pity but they were revived in some of our latter
editions ; for they are of great use to those who diligently search the
scriptures. They are said to be drawn up by that great master, in scrip:
#arning, Mr. Hugh Broughton. We meet with them sometimes in al?
2006?S. -
1 HESE are the sons of Israel ; Reuben, Si-
meon, Levi, and Judah, Issachar, and Zebu-
lun, 2 Dan, Joseph, and Benjamin, Naphtali,
Gad, and Asher. 3 The sons of Judah, Er, and
Onan, and Shelah; which three were born unto him
of the daughter of Shua the Canaanitess. And Er,
the first-born of Judah, was evil in the sight of the
LoRD ; and he slew him. 4 And Tamar his daugh-
ter-in-law, bare him Pharez and Zerah. All the
sons of Judah were five. 5. The sons of Pharez ;
Hezron, and Hamul. 6 And the sons of Zerah ;
Zimri, and Ethan, and Heman, and Calcol, and
Dara: five of them in all. 7 And the sons of Car-
mi; Achar, the troubler of Israel, who transgressed
in the thing accursed. 8 And the sons of Ethan ;
Azariah. 9 The sons also of Hezron, that were
born unto him ; Jerahmeel, and Ram, and Chelu-
bai. 10 And Ram begat Amminadab ; and Ammina.
dab begat Nahshon, prince of the children of Judah;
11 And Nahshon begat Salma, and Salma begat
Boaz, 12 And Boaz begat Obed, and Obed begat
Jesse, 13 And Jesse begat his fºrm Eliab, and
BEFORE CHRIST, 1751.
I. CHR o NICLES, II. The posterity w Heron
Abinadab the second, and Shumma the third, 14
Nethaneel the fourth, Raddai the fifth, 15 Ozem
the sixth, David the seventh : 16 Whose sisters
were Zeruiah, and Abigail. And the sons of
Zeruiah ; Abishai, and Joab, and Asahel, three.
i? And Abigail bare Amasa : and the father of
Amasa was Jether the Ishmeelite.
Here is, 1. The family of Jacob. His twelve sons are here
named, that illustrious number so often celebrated almost
throughout the whole Bible, from the first to the last book of
it. At every turn, we meet with the twelve tribes that de-
scended from these twelve patriarchs. The personal charac-
£er of several of them was none of the best, (the four first were
much blemished,) and yet the covenant was entailed on their
seed; for it was of grace, free grace, that it was said, Jacob
Whave I loved: Not of works, lest any man should boast.
2. The family of Judah. That tribe was most praised, most
increased, and most dignified, of any of the tribes, and there-
fore the genealogy of it is the first and largest of them all. In
the account here given of the first branches of that illustrious
tree, which Christ was to be the Top-branch of, we meet,
{1.) With some that were very bad. Here is Er, Judah’s
eldest son, that was evil in the sight of the Lord, and was cut
off, in the beginning of his days, by a stroke of divine ven-
geance; the Lord slew him, v. 3. His next brother, Onan,
was no better, and fared no better. Here is Tamar, with
whom Judah, her father-in-law, committed incest, v. 4. And
here is Achan, called Achar, a troubler, that troubled Israel
by taking of the accursed thing, v. 7. Note, The best and
most honourable families may have those belonging to them
that have their blemishes. (2.) With some that were very
wise and good, as Heman and Ethan, Calcol and Dara, who
were not, perhaps, the immediate sons of Zerah, but descendants
(from him, and are named because they were the glory of their
father’s house : for when the Holy Ghost would magnify the
wisdom of Solomon, he declares him wiser than these four
imen, who, though the sons of Mahol, are called Ezrahites,
from Zerah, 1 Kings iv. 31. That four brothers should be
reminent for wisdom and grace, was a rare thing. (3.) With
some that were very great, as Nahshon, who was prince of
the tribe of Judah, when the camp of Israel was formed in
the wilderness, and so led the van in that glorious march ;
and Salma, or Salmon, who was in that post of honour when
they entered Canaan, v. 10, 11.
: 3. The family of Jesse, of which a particular account is kept
ºfor the sake of David, and the Son of David, who is a Rod out
of the stem of Jesse, Isa. xi. 1. Hence it appears that David
was a seventh son, and that his three great commanders,
Joab, Abishai, and Asahel, were the sons of one of his sisters,
and Amasa of another. Three of the four went down slain to
the pit, though they were the terror of the mighty.
18 And Caleb the son of Hezron begat children
of Azubah, his wife, and of Jerioth: her sons are
these ; Jesher, and Shobab, and Ardon. 19 And
when Azubah was dead, Caleb took unto him
Ephrath, which bare him Hur.
Uri, and “Uri begat Bezaleel. 21 And afterward
Hezron went in to the daughter of Machir the father
of Gilead, whom he married when he was threescore
years old, and she bare him Segub. 22 And Segub
begat Jair, who had three and twenty cities in the
land of Gilead, 23 And he took Geshur, and
Aram, with the towns of Jair, from them, with Ke-
math and the towns thereof, even threescore cities:
all these belonged to the sons of Machir the father
of Gilead. 24 And after that Hezron was dead in
Caleb-ephratah, then Abiah, Hezron’s wife, bare
bim Ashur the father of Tekoa. 25 And the sons
of Jerahmeel, the first-born of Hezron, were Ram
the first-born, and Bunah, and Oren, and Ozem,
and Ahijah. 26 Jerahmeel had also another wife,
whose name, was Atarah ; she was the mother of
Onam. 27 And the sons of Ram, the first-born of
Jerahmeel, were Maaz, and Jamin, and Eker. 28
And the sons of Onam were, Shammai, and Jada.
And the sons of Shammai : Nadab, and Abishur.
29 And the nºt the wife of Abishur was Abi-
20 And Hur begat
hail, and she bare him Ahban, and Molid. 30 And
the sons of Nadab ; Seled, and Appaim : but Seled
died without children. 31 And the sons of Appaim ;
Ishi. And the sons of Ishi ; Sheshan. And the
children of Sheshan ; Ahlai. 32 And the sons of
Jada, the brother of Shammai ; Jether, and Jona-
than : and Jether died without children. 33 And
the sons of Jonathan ; Peleth, and Zaza. These
were the sons of Jerahmeel. 34 Now Sheshan had
no sons, but daughters: and Sheshan had a ser-
vant, an Egyptian, whose name was Jarha. 35
And Sheshan gave his daughter to Jarha his ser-
vant to wife, and she bare him Attai. 36 And
Attai begat Nathan, and Nathan begat Zabad,
37 And Zabad begat Ephlal, and Ephlal begat
Obed, 38 And Obed begat Jehu, and Jehu begat
Azariah, 39 And Azariah begat Helez, and Helez
begat Eleasah, 40 And Eleasah begat Sisamai,
and Sisamai begat Shallum, 41 And Shallum be-
gat Jekamiah, and Jekamiah begat Elishama. 42
Now the sons of Caleb, the brother of Jerahmeel,
were Mesha his first-born, which was the father of
Ziph ; and the sons of Mareshah, the father of He-
bron. 43 And the sons of Hebron; Korah, and
Tappuah, and Rekem, and Shema. 44 And Shema
begat Raham, the father of Jorkoam ; and Rekem
begat Shammai. 45 And the son of Shammai was
Maon ; and Maon was the father of Beth-zur. 46
And Ephah, Caleb’s concubine, bare Haran, and
Moza, and Gazez: and Haran begat Gazez. 47
And the sons of Jardai; Regem, and Jotham, and
Geshan, and Pelet, and Ephah, and Shaaph. 48
Maachah, Caleb’s concubine, bare Sheber, and Tir-
hanah. 49 She bare also Shaaph the father of
Madmannah, Sheva the father of Machbenah, and
the father of Gibea : and the daughter of Caleb
was Achsa. 50 These were the sons of Caleb, the
son of Hur, the first-born of Ephratah ; Shobal the
father of Kirjath-jearim, 51 Salma the father of
Beth-lehem, Hareph the father of Beth-gader. 52
And Shobal the father of Kirjath-jearim had sons;
Haroeh, and half of the Manahethites. 53 And
the families of Kirjath-jearim ; the Ithrites, and the
Puhites, and the Shumathites, and the Mishraites:
of them came the Zareathites, and the Eshtaulites.
54 The sons of Salma : Beth-lehem, and the Neto-
phathites, Ataroth, the house of Joab, and half of
the Manahethites, the Zorites. 55 And the families
of the scribes which dwelt at Jabez; the Tirathites,
the Shimeathites, and Suchathites. These are the
Kenites that came of Hemath, the father of the house
of Rechab. . . . . . . . . . .
The persons mentioned in the first seventeen verses are
most of them such as we read of, and most of them such as
we read much of, in other scriptures. But there are very few
of those here, that are mentioned any where else. It should
seem the tribe of Judah were more full and exact in their
genealogies than any other of the tribes; in which we must
acknowledge a special providence, for the clearing of the
genealogies of Christ.
ing the tabernacle, Exod. xxxi. 2. . . - -
2...Hezron, who was the son of Pharez, (v. 5.) is the father
of all this progeny; his sons, Caleb and Jerahmeel, being very
fruitful, and he himself likewise, even in his old age, for he
left his wife pregnant when he died, p. 24. This Hezron was
one of the 70 that went down with Jacob into Egypt; (Gen.
xlvi. 12.) there his family thus increased, as the other oppress-
ed families there did. We cannot 'but suppose that he died
.."; the Israelites’ bondage in Egypt; and yet it is here
said he died in Caleb-ephratah, that is, Beth-lehem in the
land of Canaan, v. 24. Perhaps, though the body of the
people continued in Egypt, yet some that were more active
than the rest, at least before their bondage came to be extreme,
1. Here we find Bez leel, who was head- workman in build
BEFoRE CHRIST, 1055.
The posterity of David.
I. CHRONICLES, III.
visited Canaan sometimes, and got footing there, though after-
wards they lost it. The achievements of Jair, here mentioned,
(v 22, 23.) we had an account of, Numb. xxxii. 41. and, it
is supposed, they were long after the conquest of Canaan.
The Jews say, Hezron married his third wife when he was .
sixty years old, (v. 21.) and another after, (v. 24.) because he
had a great desire of posterity in the family of Pharez, from
whom the Messiah was to descend. Here is mention of one
that died without children, (v. 30.) and another, (v. 32.) and
of one that had no sons, but daughters, v. 34. Let not those
that are either of these ways afflicted think their case new or
singular. Providence orders these affairs of families by an
uncontestable sovereignty, as pleaseth him ; giving children,
or withholding them, or giving all of one sex. He is not
bound to please us, but we are bound to acquiesce in his good
pleasure. To those that love him, he will himself be better
than ten sons, and give them in his house a place and a name
better than of sons and daughters. Let not them therefore
that are written childless, envy the families that are built up
and replenished. Shall our eye be evil, because God’s is
good 2 Here is mention of one who had an only daughter, and
married her to his servant an Egyptian, v. 34, 35. If it be
mentioned to his praise, we must suppose that this Egyptian
was proselyted to the Jewish religion, and that he was very
eminent for wisdom and virtue ; else it had not become a true-
born Israelite to match a daughter to him, especially an only
daughter. If Egyptians become converts, and servants do
worthily, neither their parentage, nor their servitude, should
be a bar to their preferment. Such a one this Egyptian ser-
vant might be, that she who married him might live as hap-
pily with him, as if she had married one of the rulers of her
tribe. The pedigree of several of these terminate, not in a
person, but in a place or country; as one is said to be the
father of Kirjath-jearim, (v. 50.) another of Beth-lehem, (v.
ăl.) which was afterwards David's city ; because these places
fell to their lot in the division of the land. -
Lastly, Here are some that are said to be families of scribes,
(v.55.) such as kept up learning in their family, especially
scripture learning, and taught the people the good knowledge
of God. Among all these great families, we are glad to find
some that were families of scribes. Would to God that all the
Lord's people were prophets I all the families of Israel, fami-
lies of scribes, well instructed to the kingdom of heaven, and
able to bring out of their treasury things new and old !
CHAP. III.
Of all the families of Israel, none was so illustrious as the family of David.
That is the family which was mentioned in the chapter before, v. 15.
Here we have a full account of it. I. David's sons, p. 1–9. II. His
successors in the throne as long as the kingdom continued, v. 10–16. III.
The remains of his family in, and after, the captivity, v. 17–24.
From this family, as concerning the flesh, Christ came, -
l OW these were the sons of David, which were
- born unto him in Hebron ; the first-born
Amnon, of Ahinoam the Jezreelitess; the second,
Daniel, of Abigail the Carmelitess: 2. The third,
Absalom, the son of Maachah, the daughter of Tal-
mai king of Geshur; the fourth, Adonijah, the son
of Haggith ; 3. The fifth, Shephatiah of Abital;
the sixth, Ithream, by Eglah his wife. 4 These six
were born unto him in Hebron; and there he
reigned seven years and six months: and in Jerusa-
lem he reigned thirty and three years. 5 And these
were born unto him in Jerusalem; Shimea, and
Shobab, and Nathan, and Solomon, four, of Bath-
shua the daughter of Ammiel : , 6 Ibhar also, and
Elishama, and Eliphelet, 7 And Nogah, and
Nepheg, and Japhia. 8 And Elishama, and Eliada,
and Eliphelet, nine. 9. These were all the sons of
David, beside the sons of the concubines, and Tamar
their sister. - . . . . . . . . .
We had an account of David’s sons, 2 Sam. iii. 2, &c. and
v. 14, &c. : 1. He had many sons; and, no doubt, widte as he
thºught, (Ps. cxxvii. 5.) Happy is the man that hath his quiver
full of these arrows. 2. Some of them were a grief to him, as
Amnon, Absalom, and Adonijah. And we do not read of
any of them that imitated his piety and devotion, except Solo-
mon, and he came far short of it. 3. One of them, which
Bath-sheba bare to him, he called Nathan, probably in honour
of Nathan the prophet, who reproved him for his sin in that
matter, and was instrumental to bring him to repentance. It
beens, he loved him the better for it as long as he lived. I*
tº
-*.
is wisdom to esteem those our best friends that deal faithfully
with us. From this son of David our Lord Jesus descended, as
appears, Luke iii. 31. 4. Here are two Elishamas, and two
Eliphelets, v. 6, 8. Probably, the two former were dead, and
therefore David called two more by their names; which he
would not have done if there had been any ill omen in it, as
some fancy. 5. David had many concubines, but their chil-
dren are not named, as not worthy of the honour; (v. 9.), the
rather, because the concubines had dealt treacherously with
David in the affair of Absalom. 6. Of all David's sons, Solo-
mon was chosen to succeed him ; perhaps not for any personal
merits, (his wisdom was God’s gift,) but so, Father, because
it seemed good unto thee. - . . . . -
10 And Solomon’s son was Rehoboam ; Abia his
son, Asa his son, Jehoshaphat his son, 11 Joram.
his son, Ahaziah his son, Joash his son, 12 Ama-
ziah his son, Azariah his son, Jotham his son, 13
Ahaz his son, Hezekiah his son, Manasseh his son,
14 Amon his son, Josiah his son. 15 And the sons,
of Josiah were, the first-born Johanan, the second
Jehoiakim, the third Zedekiah, the fourth Shallum.
16 And the sons of Jehoiakim ; Jeconiah his son,
Zedekiah his son. 17 And the sons of Jeconiah ;
Assir, Salathiel his son, 18 Malchiram also, and
Pedaiah, and Shenazar, Jecamiah, Hoshama, and
Nedabiah. 19 And the sons of Pedaiah were Ze-
rubbabel, and Shimei: and the sons of Zerubbabel;
Meshullam, and Hananiah, and Shelomith their sis-
ter: 20 And Hashubah, and Ohel, and Berechiah,
and Hasadiah, Jushab-hesed, five. 21 And the
sons of Hananiah ; Pelatiah, and Jesajah : the sons.
of Rephaiah, the sons of Arnan, the sons of Obadiah,
the sons of Shechaniah. 22 And the sons of She-
chaniah; Shemaiah: and the sons of Shemaiah ;
Hattush, and Igeal, and Bariah, and Neariah, and
Shaphat, six. 23 And the sons of Neariah ; Elio-
enai, and Hezekiah, and Azrikam, three. 24 And,
the sons of Elioenai were Hodaiah, and Eliashib,
and Pelaiah, and Akkub, and Johanan, and Dalaiah,
and Anani, seven. . . . .
David having nineteen sons, we may suppose them to have
raised many nobſé families in Israel, whom we never he of
in the history. But the scripture gives us an account on of
the descendants of Solomon here, and of Nathan, Luke iii.
The rest had the honour to be the sons of David ; but these
only had the honour to be related to the Messiah. The sons.
of Nathan were his fathers, as man; the sons of Solomon his
predecessors, as king. We have here, , , , , , • *.
1. The great and celebrated names by which the line of
David is drawn down to the captivity; the kings of Judah in
a lineal succession; the history of whom we have had at large
in the two books of Kings, and shall meet with again, in the
second book of Chronicles... Seldom has a crown gone in a di-
rect line from father to son for seventeen descents together, as
here. This was the recompence of David's piety. , About the
captivity, the lineal descent was interrupted, and the crown
went from one brother to another, and from a nephew to an
uncle ; which was a presage of the eclipsing of the glory of
that house. . . . . . - - ". . . . . . . .
2. The less famous, and the most of them very obscure,
names, in which the house of David subsisted after the cap-
tivity. The only famous man of that house that we meet with
at their return from captivity was Zerubbabel, elsewhere called
the son of Salathiel, but appearing here to be his grandson:
(v. 17–19.) which is usual in scripture. Belshazzar is called:
Nebuchadnezzar's son, but was his grandson. ... Salathiel is said
to be the son of Jeconiah, because adopted by him, and be-
cause, as some think, he succeeded him in the dignity to which
he was restored by Evil-merodach ; otherwise, Jeconiah was
written childless : he was the signet God plucked from his right
hand, (Jer. xxii. 24.) and in his room Zerubbabel was placed;
and therefore God saith to him, (Hag. ii. 23.) I will make thee
as a signet. The posterity of Zerubbabel here bear not the
same names, that they doin the genealogies, Matt. i. or Luke
iii. but those, no doubt, were taken from the then herald's
office, the public registers which the priests kept of all the fa-
º
milies of Judah, especially that of David. . .
The last person named in this chapter is Anani; of whom
Bishbo Patrick says, that the Targum tº: these words, He
BEFORE CHRIST, 1055.
The posterity of Judah.
I. CHRONICLES, IV.
as the king Messiah, who is to be revealed ; and some of the
Jewish writers give this reason, because it is said, Dan. vii.
13.) The Son of man came gnim gnanani—with the clouds of
heaven. The reason indeed is very foreign and far-fetched;
but that learned man thinks it may be made use of as an evi-
dence that their minds were always full of the thoughts of the
|Messiah, and that they expected it would not be very long
after the days of Zerubbabel, before the set time of his ap-
proach would come.
CHAP. IV.
ºn this chapter, we have, I. A further account of the genealogies of the
tribe of Judah, the most numerous, and most famous of all the tribes.
The posterity of Shobal the son of Hur ; (v. 1–4.) of Ashur the post-
humous son of Hezron, who was mentioned, ch. ii. 24. with something
particular concerning Jabez ; (v. 5–10.) of Chelub, and others ; (v.
11–20.) of Shelah, v. 21–23. II. An account of the posterity and
cities of Simeon, their conquest of Gedor, and of the Amalekites in mount
Seir, v. 24–43. -
1 HE sons of Judah ; Pharez, Hezron, and
Carmi, and Hur, and Shobal. 2 And Reaiah
the son of Shobal begat Jahath ; and Jahath begat
Ahumai and Lahad. These are the families of the
20rathites. 3. And these were of the father of Etam ;
Jezreel, and Ishma, and Idbash : and the name of
their sister was Hazelelponi: 4. And Penuel the
father of Gedor, and Ezer the father of Hushah.
These are the sons of Hur, the first-born of Ephra-
tah, the father of Beth-lehem. 5 And Ashur the
father of Tekoa had two wives, Helah and Naarah.
t; And Naarah bare him Ahuzam, and Hepher, and
Temeni, and Haahashtari.
Jezoar, and Ethnan.
Harum. 9 And Jabez was more honourable than
This brethren : and his mother called his name Jabez,
saying, Because I bare him with sorrow. 10 And
Jabez called on the God of Israel, saying, Oh that
thou wouldest bless me indeed, and enlarge my
coast, and that thine hand might be with me, and
that thou wouldest keep me from evil, that it may
not grieve me !
requested.
. One reason, no doubt, why Ezra is here the most particular
in the register of the tribe of Judah, is, because that tribe was
it which, with its appendages, Simeon, Benjamin, and Levi,
made up the kingdom of Judah ; which not only long survived
the other tribes in Canaan, but, in process of time, now, when
this was written, returned out of captivity, when the generality
of the other tribes were lost in the kingdom of Assyria. -
The most remarkable person in this paragraph, is, Jabez.
It is not said whose son he was ; nor does it appear in what
age he lived ; but, it should seem, he was the founder of one
of the families of Aharhel, mentioned, v. 8. Here is,
I. The reason of his name: his mother gave him the name
with this reason, Because I bare him with sorrow, v. 9. All
children are born with sorrow ; for the sentence upon the
woman is, In sorrow shalt thou bring forth children: but some
with much more sorrow than others. Usually, the sorrow in
bearing is afterward forgotten, for joy that the child is born ;
but here, it seems, it was so extraordinary, that it was remem.
bered when the child came to be circumcised, and care taken
to perpetuate the remembrance of it while he lived. Perhaps,
the mother called him Jabez, as Rachael called her son Ben-
oni, when she was dying of the sorrow. Or, if she recovered
it, yet thus she recorded it, 1. That it might be a continual
memorandum to herself, to be thankful to God as long as she
lived, for supporting her under, and bringing her through, that
sorrow. It may be of use to be often reminded of our sor-
rows, that we may always have such thoughts of things as we
had in the day of our affliction, and may learn to rejoice with
trembling. 2. That it might likewise be a memorandum to him
what this world is, into which she bare him, a vale of tears,
in which he must expect few days and full of trouble. The
Sorrow he carried in his name might help to put a seriousness
Šipon his spirit. It might also remind him to love and honour
his mother, and labour, in every thing, to be a comfort to her
who brought him into the world with so much sorrow. It is
iety in childrer; thus to 1.euuite their parents l Tim. v. 4.
R \ºx:
These were the sons of
Naarah. 7 And the sons of Helah were, Zereth, and,
8 And Coz begat Anub, and
Zobebah, and the families of Aharhel the son of
And God granted him that which he
II. The eminency of his character: he was more honourable
than his brethren, qualified above them by the divine grace,
and dignified above them by the divine providence : they did
virtuously, but he excelled them all. Now the sorrow with
which his mother bare him was abundantly recompensed.
That son which of all the rest cost her most dear, she was
happy in, and was made glad in proportion to the affliction,
Ps. Xc. 15. We are not told upon what account he was more
honourable than his brethren ; whether because he raised a
greater estate, or was preferred to the magistracy, or signalized
himself in war; we have most reason to think it was upon
the account of his learning and piety; not only because these,
above any thing, put honour upon a man, but because we have
reason to think that in these Jabez was eminent; 1. In learn-
ing ; because we find that the families of the scribes dwelt at
Jabez, (ch. ii. 55.) a city which, it is likely, took its name from
this name. The Jews say that he was a famous doctor of the
law, and left many disciples behind him. And it should seem,
by the mentioning of him so abruptly here, that his name was
well known, when Ezra wrote this. 2. In piety; because we
find here that he was a praying man. His inclination to de-
votion made him truly honourable ; and by prayer he ob-
tained those blessings from God which added much to his
honour: The way to be truly great, is to be truly good, and to
pray much. -
III. The prayer he made, probably, like Solomon's prayer
for wisdom, just when he was setting out in the world : he set
himself to acknowledge God in all his ways, put himself under
the divine blessing and protection, and prospered accordingly.
Perhaps, these were the heads on which he enlarged in his
daily prayers; for this purpose, it was his constant practice to
pray alone, and with his family, as Daniel. Some think that
it was upon some particular occasion, when he was straitened
and threatened by his enemies, that he prayed this prayer.
Observe, -
1. To whom he prayed. Not to any of the gods of the
Gentiles ; no, he called on the God of Israel, the living and
true God, who alone can hear and answer prayer; and, in
prayer, had an eye to him as the God of Israel, a God in co-
venant with his people, the God with whom Jacob wrestled
and prevailed, and was thence called Israel.
2. What was the nature of his prayer. (1.) As the margin
reads it, it was a solemn vow, If thow wilt bless me indeed, &c.
and then the sense is imperfect, but may easily be filled up
from Jacob’s vow, or some such like, then thou shalt be my God.
He does not express his promise, but leaves it to be under-
stood ; either because he was afraid to promise in his own
strength, or because he resolved to devote himself entirely to
God. He does, as it were, give God a blank paper, let him
write what he pleases : “ Tord, if thou wilt bless me and
keep me, do what thou wilt with me, I will be at thy com-
mand and disposal, for ever.” (2.) As the text reads it, it
was the language of a most ardent and affectionate desire, O
that thow wouldest bless me !
3. What was the matter of his prayer. Four things he
prayed for : (1.) That God would bless him indeed. “That,
blessing, thou wilt bless me; bless me greatly with manifold
and abundant blessings.” Perhaps, he had an eye to the
promise of God made to Abraham, (Gen. xxii. 17.) In blessing,
I will bless thee. “Let that blessing of Abraham come upon
me.” Spiritual blessings are the best blessings ; and those
are blessed indeed, who are blessed with them. . God’s bless-
ings are real things, and produce real effects. We can but
wish a blessing, he commands it : those whom he blesses are
blessed indeed. (2.) That he would enlarge his coast ; that
he would prosper his endeavours for the increase of what fell
to his lot, either by work or war. That God would enlarge
our hearts, and so enlarge our portion in himself, and in the
heavenly Canaan, ought to be our desire and prayer. (3.)
That God’s hand might be with him. The prayer of Moses for
this tribe of Judah, was, That his own hands might be suffi-
cient for him ; (Deut. xxxiii. 7.) but Jabez expects not that,
unless he have God’s hand with him, and the presence of his
power. God’s hand with us, to lead us, protectus, strengthen
us, and to work all our works in us and for us, is indeed a
hand sufficient for us, all-sufficient. (4.) That he would keep
him from evil; the evil of sin, the evil of trouble, all the evil
designs of his enemies, that they might not hurt nor grieve
him, nor make him a Jabez indeed, a man of sorrow. In the
original, there is an allusion to his name, Father in heaven,
deliver me from evil. -
4. What was the success of his prayer. God granted him
that which he requested ; prospered him remarkably, and gave
him success in his undertakings, in his studies, in his worldly
business, in his conflicts with the Canaanites; and so he be-
g
BEFoEE CHRIST, 1420.
The posterity of Simeon.
I. CHRONICLES, IV.
came more honourable than his brethren. God was of old
ready to hear prayer, and his ear is not yet heavy.
11 And Chelub the brother of Shuah begat Me-
hir, which was the father of Eshton. 12 And Eshton
begač Beth-rapha, and Paseah, and Tehinnah the
£ather of Irnahash. These are the men of Rechah.
13 And the sons of Kenaz; Othniel, and Seraiah :
and the sons of Othniel ; Hathath. 14 And Meo-
nothai begat Ophrah ; and Seraiah begat Joab, the
father of the valley of Charashim ; for they were
craftsmen. 15 And the sons of Caleb the son of
Jephunneh ; Iru, Elah, and Naam : and the sons of
Elah, even Kenaz. 16 And the sons of Jehaleleel ;
Ziph, and Ziphah, Tiria, and Asareel. 17 And the
sons of Ezra were Jether, and Mered, and Epher,
and Jalon : and she bare Miriam, and Shammai,
and Ishbah the father of Eshtemoa. 18 And his
wife Jehudijah bare Jered the father of Gedor,
and Heber the father of Socho, and Jekuthiel the
father of Zanoah. And these are the sons of Bithiah
the daughter of Pharaoh, which Mered took. 19
And the sons of his wife Hodiah the sister of Na-
nam, the father of Keilah the Garmite, and Eshte-
moa the Maachathite. 20 And the sons of Shimon
20ere, Amnon, and Rinnah, Ben-hanan, and Tilon.
And the sons of Ishi were, Zoheth, and Ben-zoheth.
21 The sons of Shelah the son of Judah were, Er
the father of Lecah, and Laadah the father of Ma-
Greshah, and the families of the house of them that
wrought fine linen, of the house of Ashbea. 22
And Jokim, and the men of Chozeba, and Joash,
and Saraph, who had the dominion in Moab, and
Jashubi-lehem. And these are ancient things. 23
These were the potters, and those that dwelt among
plants and hedges: there they dwelt with the king
for his work.
We may observe in these verses,
1. That here is a whole family of craftsmen, handicraft-
tradesmen, that applied themselves to all sorts of manufac-
tures, in which they were ingenious and industrious above
their neighbours, v. 14. There was a valley where they lived,
which was, from them, called The valley of craftsmen. They
that are craftsmen, are not therefore to be looked upon as
mean men. . These craftsmen, though two of a trade often
disagree, yet chose to live together, for the improving of arts,
by comparing notes, and that they might support one another's
Teputation. .. -
2. That one of these married Pharaoh’s daughter; (v. 18.)
that was the common name of the kings of Egypt. If an Is-
raelite in Egypt, before the bondage began, while Joseph's
merits were yet fresh in mind, was preferred to be the king's
son-in-law, it is not to be thought strange ; few Israelites
could, like Moses, refuse an alliance with the court.
3. That another is said to be the father of the house of them
that wrought fine linen, v. 21. It is inserted in their genealogy
as their honour, that they were the best weavers in the king-
‘dom ; and they brought up their children, from one genera-
tion to another, to the same business, not aiming to make them
gentlemen. This Laadah is said to be the father of them that
turought fine limen ; as, before the flood, Júbal is said to be
the father ºf musicians, and Jabal of shepherds, &c. His pos.
terity inhabited the city of Mareshah, the manufacture or sta-
ple-commodity of which place was linen-cloth, with which
their kings and priests were clothed.
4. That another family had had dominion in Moab, but
were now in servitude in Babylon, p. 22, 23. (1.) It was
£ound among the ancient things, that they had the dominion in
Moab : probably, in David's time, when that country was con-
guered, they transplanted themselves thither, and were put
in places of power there, which they held for several genera.
ions ; but this was a great while ago, time out of mind. (2.)
Their posterity were now potters and gardeners, as is suppos.
ed, in Babylon, where they dwelt with the king for his work;
got a good livelihood by their industry, and therefore cared
not for returning with their brethren to their own land, after
the years of captivity were expired. They that now have do-
Trainion know not what their posterity may be reduced to, nor
*hat mean employments they may be glad to take up with.
But they were unworthy the name of Israelites, that would
dwell among plants and hedges, rather than be at the pains to
return to Canaan.
24 The sons of Simeon were, Nemuel, and Jamin,
Jarib, Zerah, and Shaul : 25 Shallum his son,
Mibsam his son, Mishma his son. 26 And the sons
of Mishma ; Hamuel his son, Zacchur his son,
Shimei his son. 27 And Shimei had sixteen sons
and six daughters; but his brethren had not many
children, neither did all their family multiply like
to the children of Judah. 28 And they dwelt at
Beer—sheba, and Moladah, and Hazar-shual, 29
And at Bilhah, and at Ezem, and at Tolad, 30
And at Bethuel, and at Hormah, and at Ziklag,
31 And at Beth-marcaboth and Hazar-Susim, and
at Beth-birei, and at Shaaraim. These were their
cities, unto the reign of David. 32 And their vil-
lages were, Etam, and Ain, Rimmon, and Tochen,
and Ashan, five cities; 33 And all their villages
that were round about the same cities, unto Baal.
These were their habitations, and their genealogy.
34 And Meshobab, and Jamlech, and Joshah the
Son of Amaziah, 35 And Joel, and Jehu the son of
Josibiah, the son of Seraiah, the son of Asiel, 36
And Elioenai, and Jaakobah, and Jeshohaiah, and
Asaiah, and Adiel, and Jesimiel, and Benaiah,
37 And Zizathe son of Shiphi, the son of Allon, the
son of Jedaiah, the son of Shimri, the son of She-
maiah : 38 These mentioned by their names were
princes in their families; and the house of their fa-
thers increased greatly. 39 And they went to the
entrance of Gedor, even unto the east side of the
valley, to seek pasture for their flocks. 40 And
they found fat pasture and good, and the land was
wide, and quiet, and peaceable; for they of Ham
had dwelt there of old. 41 And these written by
name came in the days of Hezekiah king of Judah,
and smote their tents, and the habitations that were
found there, and destroyed them utterly unto this
day, and dwelt in their rooms: because there was
pasture there for their flocks. 42 And some of
them, even of the sons of Simeon, five hundred men,
went to mount Seir, having for their captains Pela-
tiah, and Neariah, and Rephaiah, and Uzziel, the
sons of Ishi. 43 And they smote the rest of the
Amalekites that were escaped, and dwelt there unto
this day. -
We here have some of the genealogies of the tribe of Si-
meon, (theugh it was not a tribe of great note,) especially the
princes of that tribe, v. 38. Of this tribe it is said that they
, increased greatly, but not like to the children of Judah, v. 27.
They whom God increases ought to be thankful, though they
see others that are more increased.
Here observe, 1. The cities allotted them, v. 28. Of which
see Josh. xix. 1, &c. When it is said that they were theirs
wnto the reign of David, it intimates, that, when the ten tribes
revolted from the house of David, many of the Simeonites
quitted these cities, because they lay within Judah, and seated
themselves elsewhere. e
2. The ground they got elsewhere. When those of this
tribe, that revolted from the house of David, were carried
captive with the rest into Assyria, those that adhered to Ju-
dah were remarkably owned of God, and prospered in their
endeavours to enlarge their coasts. It was in the days of He-
zekiah, that a generation of Simeonites, whose tribe had long
crouched and truckled, was animated to make these bold ef-
forts. (1.) Some of them attacked a place in Arabia, (as it
would seem,) called the entrance of Gedor, inhabited by the
posterity of cursed Ham, v. 40. made themselves masters of
it, and dwelt there. This adds to the glory of Hezekiah's pious
reign, that as his kingdom in general prospered, so did parti-
cular families. It is said that they found fat pastures, and
yet the land was quiet ; even then when the kings of Assyria
were giving disturbance to all their neighbours, this land es-
caped their alarms. The inhabitants being shepherds, who
molested none, were not themselves molº, till the Simeon
BEFor E CHRIST, 715.
I. CHRONICLES, V. The posterity of Rºuen.
tes came and drove them out, and succeeded them, not only
n the plenty, but in the peace, of their land. Those who
dwell (as we do) in a fruitful country, and whose land is wide,
and quiet, and peaceable, have reason to own themselves in-
debted to that God who appoints the bounds of our habitation.
(2.) Others of them, to the number of 500, under the com-
mand of four brethren, here named, made a descent upon
mount Seir, and smote the remainder of the devoted Amalek-
ites, and took possession of their country, v. 42, 43. Now the
curses on Ham and Amalek had a further accomplishment,
when they seemed dormant, if not dead; as had also the cursé
on Simeon, that he should be divided and scattered, Gen.
xlix. 7. yet to him it was turned into a blessing; for the fa-
milies of Simeon, which thus transplanted themselves into
those distant countries, are said to dwell there unto this day,
v.43, by which, it should seem, they escaped the calamities
of the captivity. Providence sometimes sends those out of
trouble that are designed for preservation. - -
- - CHAP. V.
Zhis chapter gives us some account of the two tribes and a half that were
sealed on the other side Jordan. I. Of Reuben, p. 1–10. II. Of Gad,
v. Il-17. III. Of the half tribe of Manasseh, v. 23, 24. J.P. Con.
cerning all three acting in conjunction, we are told, 1. How they con-
quered the Hagarites, v. 18–22. 2. How they were, at length, them-
sºlves conquered, and made captives, by the king of Assyria, because
they had forsaken God, v, 25, 36. -
1 OW the sons of Reuben the first-born of
Israel, (for he was the first-born ; but, foras-
much as he defiled his father's bed, his birthright
was given unto the sons of Joseph the son of Israel:
and the genealogy is not to be reckoned after the
birthright. 2 For Judah prevailed above his bre-
thren, and of him came the chief ruler; but the
birthright was Joseph’s ;) 3 The sons, I say, of
Reuben the first-born of Israel, were, Hanoch, and
Pallu, Hezron, and Cármi.
Shemaiah his son, Gog his son, Shimei his son, 5
Micah his son, Reaia his son, Baal his son, 6
Beerah his son, whom Tilgath-pilineser king of
Assyria carried away captive: he was prince of the
Reubenites. 7 And his brethren by their families,
{when the genealogy of their generations was recº
koned,) were the chief, Jeiel, and Zechariah, 8
And Bela the son of Azaz, the son of Shema, the
Son of Joel, who dwelt in Aroer, even unto Nebo
and Baal-meon: , 9 And eastward he inhabited
unto the entering in of the wilderness from the river
Euphrates; because their cattle were multiplied in
the land of Gilead. 10 And in the days of Saul
they made war with the Hagarites, who fell by their
hand : and they dwelt in their tents throughout all
the east land of Gilead. 11 And the children of
Gad dwelt over against them, in the land of Bashan,
unto Salcah : 12 Joel the chief, and Shapham the
next, and Jaanai, and Shaphat in Bashan. 13
And their brethren of the house of their fathers
Jorai, and Jachan, and Zia, and Heber, seven. 14
These are the children of Abihail the son of Huri,
the son of Jaroah, the son of Gilead, the son of
Michael, the son of Jeshishai, the son of Jahdo, the
Søn of Buz ; 15 Ahi the son of Abdiel, the son of
Cuni, chief of the house of their fathers. 16 And
they dwelt in Gilead in Bashan, and in her towns,
and in all the suburbs of Sharon, upon their bor.
ders. 17 All these were reckoned by genealogies in
the days of Jotham king of Judah, and in the days
of Jeroboam king of Israel.
* We have here an extract out of the genealogies, .
* 1: Qf the tribe of Reuben. Where we have,
. (1.) The reason why this tribe is thus postponed. It is con-
fessed that he was the first-born of Israel, and, upon that ac-
$Qunt, might challenge the precedency; but he forfeited his
birth-right by defiling his father’s concubine, and was, for
that, sentenced not to ereel, Gen. xlix. 4. Sin lessens men. & wº
2 • * - and Eliel, and Azriel, and Jeremiah, and Hoda-
thrusts them down from their excellency. Seventh-command.
ment sins, “Peº leave an indelible stain upon men's
4 The sons of Joel ;
names and families, a reproach which time shall not wipe
away. Reuben’s seed, to the last, bear the disgrace of Reu-
ben’s sin. Yet, though that tribe was degraded, it was not
discarded or disinherited. The sullying of the honour of an
Israelite is not the losing of his happiness. Reuben loses his
birth-right, yet it does not devolve upon Simeon, the next in
order; for it was typical ; and therefore must attend, not the
course of nature, but the choice of grace. The advantages of
the birthright were, dominion, and a double portion. Reuben
having forfeited these, it was thought too much that both
should be transferred to any one, and therefore they were di-
vided. . [1..] Joseph had the double portion; for two tribes
descended from him, Ephraim and Manasseh, each of whom
had a child’s part ; for so Jacob by faith blessed them ; (Heb.
xi. 21. Gen. xlviii. 15, 22.) and each of those two was as con-
siderable, and made as good a figure, as any one of the twelve,
except Judah. But, [2.] Judah had the dominion ; on him,
the dying patriarch entailed the sceptre, Gen. xlix. 10. Of
him came the chief ruler, David first, and, in the fulness of
time, Messiah the Prince, Mic. v. 2. This honour was se-
cured to Judah, though the birthright was Joseph’s ; and,
having this, he needed not envy him the double portion. -
(2.) The genealogy of the princes of this tribe, the chief fa-
mily of it, (many, no doubt, being omitted,) to Beerah, who
was head of this clan when the king of Assyria carried them
captive, v.4–6. Perhaps he is mentioned as prince of the
Reubenites at that time, because he did not do his part to
prevent it.
(3.) The enlargement of the coasts of this tribe. They in-
creasing, and their cattle being multiplied, they crowded out
their neighbours the Hagarites, and extended their conquests,
though not to the river Euphrates, yet to the wilderness, which
abutted upon that river, v. 9, 10. Thus God did for his peo-
ple as he promised them ; he cast Gut the enemy from before
them by little and little, and gave them their land as they had
occasion for it, Exod. xxiii. 30.
2. Of the tribe of Gad. Some great families of that tribe
are here named, v. 12. Seven, that were the children of
Abihail, whose pedigree is carried upward from the son to the
father, v. 11—15. as that, v. 4, 5. is brought downward from
father to son. These genealogies were perfected in the days
of Jotham king of Judah, but were begun some years before,
in the reign of Jeroboam II. king of Israel. What particulap
reason there was for taking these accounts then, does not ap-
pear; but it was just before they were carried away captive
by the Assyrians; as appears, 2 Kings xv. 29, 32. When the
judgments of God were ready to break out against them for
their wretched degeneracy and apostasy, then were they prids
ing themselves, in their genealogies, that they were the chil-
dren of the covenant ; as the Jews, in our Saviour's time, who,
when they were ripe for ruin, boasted, We have Abraham to
our father. Or, there might be a special providence in it,
and a favourable intimation that though they were for the pre-
sent cast out, they were not cast off for ever. What we de-
sign to call for hereafter, we keep an inventory of.
18 The sons of Reuben, and the Gadites, and
half the tribe of Manasseh, of valiant men, men,
able to bear buckler and sword, and to shoot with
bow, and skilful in war, were four and forty thou-
were Michael, and Meshullam. and Sheba. and sand seven hundred and threescore, that went out to
- - • - 5 s * 5 w y -
the war. 19 And they made war with the Hagar-
ites, with Jetur, and Nephish, and Nodab. 20
And they were helped against them, and the Ha-
garites were delivered into their hand, and all that
were with them : for they cried to God in the battle,
and he was entreated of them ; because they put
their trust in him. 21 And they took away their
cattle; of their camels fifty thousand, and of sheep,
two hundred and fifty thousand, and of asses two.
thousand, and of men an hundred thousand. 22
For there fell down many slain, because the war
was of God. And they dwelt in their steads until
the captivity. 23 And the children of the half-
tribe of Manasseh dwelt in the land: they increased
from Bashan unto Baal-hermon, and Senir, and
unto mount Hermon. 24 And these were the heads
of the house of their fathers, even Epher, and Ishi,
viah, and Jahdiel, mighty men of valour famous
BEFoRE CHRIST, 1450.
The posterity of Levi.
I. CHRONICLES, VI.
men, and heads of the house of their fathers.
thers, and went a whoring after the gods of the peo-
ple of the land, whom God destroyed before them.
26 And the God of Israel stirred up the spirit of
Pul king of Assyria, and the spirit of Tilgath-pil-
neser king of Assyria, and he carried them away,
(even the Reubenites, and the Gadites, and the
half-tribe of Manasseh,) and brought them unto
Halah, and Habor, and Hara, and to the river Go-
Zan, unto this day. -
The heads of the half tribe of Manasseh, that were seated
on the other side Jordan, are named here, v. 23, 24. Their
lot, at first, was Bashan; but afterward they increased so
much in wealth and power, that they spread far north, even ;
unto Hermon. .
Two things only are here recorded concerning these tribes -
on the other side Jordan, in which they were all concerned.
They all shared,
1. In a glorious victory over the Hagarites; so the Ishmael-
ites were now called, to remind them that they were the sons of
the bond-woman, that was cast out. We are not told when this
Victory was obtained: whether it be the same with that of the
Reubenites, which is said (v. 10.) to be in the days of Sawl;
or whether that success of one of these tribes animated and
excited the other two to join with them in another expedition,
is not certain. It seems, though in Saul’s time the common
interests of the kingdom were weak and low, some of the tribes
that acted separately did well for themselves. We are here
told, (1.) What a brave army these frontier-tribes brought
into the field against the Hagarites, 44,000 men and upward,
all strong and stout, and skilful in war; so many effective
men, that knew how to manage their weapons, v. 18. How
much more considerable might Israel have been than they
were in the time of the judges, if all the tribes had acted in
Conjunction l (2.) What course they took to engage God for
them : they cried to God, and put their trust in him. Now
they acted as Israelites indeed. . [1..] As the seed of believing
Abraham, they put their trust in God. Though they had a
powerful army, they relied not on that, but on the Divine
Power. They depended on the commission they had from God
to wage war with their neighbours for the enlarging of their
çoasts, if there was occasion, even with those that were very
far off, beside the devoted nations. See Deut. xx. 15. They
depended on God's providence to give them success. [2] As
the seed of praying Jacob, they cried unto God, especially in
the battle, when, perhaps, at first, they were in danger of being
overpowered. See the like done, 2 Chron. xiii. 14. In distress,
God expects we should cry to him; he distrains upon us for
this tribute, this rent. In our spiritual conflicts, we must look
up to Heaven for strength; and it is the believing prayer that
will be the prevailing prayer. (3.) We are told what success
they had : God was entreated of them, though need drove them
to him ; so ready is he to hear and answer prayer. They were
helped against their enemies; for God never yet failed any that
trusted in him. And then they routed the enemy’s army,
though far superior in number to theirs, slew many, (v. 22.)
took 100,000 prisoners, enriched themselves greatly with the
spoil, and settled themselves in their country, v. 21, 22. And
all this, because the war was of God, undertaken in his fear,
and carried on in a dependence upon him. If the battle be
the Lord’s, there is reason to hope it will be successful. Then
we may expect to prosper in any enterprise, and then only,
when we take God along with us. -
2. They shared, at length, in an inglorious captivity. Had
they kept close to God and their duty, they had continued to
enjoy both their ancient lot and their new conquests; but they
transgressed against the God of their fathers, p. 25. They lay
upon the borders, and conversed most with the neighbouring
Tations, by which means they learned their idolatrous usages,
and transmitted the infection to the other tribes; for this, God
had a controversy with them. He was a Husband to them, and
nº marvel that his jealousy burned like fire, when they went a
whoring after other gods. Justly is a bill of divorce given to
the adulteress. God stirred up the spirit of the kings of Assyria,
first one, and then another, against them, served his own pur-
poses by the designs of those ambitious monarchs, employed
them to chastise these revolters first, and, when that reduced
them not, then wholly to root them out, v. 26. These tribes
were first placed, and they were first displaced. They would
have the best land, not considering that it lay most exposed.
But those who are governed more by sense than by reason or
faith in their choices may expect to fare accordingly.
Vol. I - 6 N
25
And they transgressed against the God of their fa-
ram, Izhar, and Hebron, and Uzziel.
CHAP. VI. -
Though Joseph and Judah shared between them the forfeited honours of ſhe
birthright, yet Levi was #. of all the tribes dignified and distinguished .
with an honour more valuable than either the precedency or the double
portion; and that was, the priesthood. That tribe God sel, apart for
himself; it was Moses's tribe, and perhaps for his sake was thus favouſ-
ed. Čof that tribe we have an account in this chapter. I. Their pºdi.
gree; the first fathers of the tribe, (v. 1-3.) the line of the priests, ſºm
Aaron to the captivity, (v. 4-5.) and of some other of their families,
, ió–30. II. Their work; the work of the Levites, (v. 31–48.) and
of the priests, v. 19–53. III. The cities appointed them in the landoſ
Canaan, v. 54–81, - - - - -
1 WTHE sons of Levi ; Gershon, Kohath, and
El Merari. 2 And the sons of Kohath ; Arm- .
3 And the
children of Amram ; Aaron, and Moses, and Mi-
riam. The sons also of Aaron; Nadab and Abihu,
Eleazar and Ithamar. 4 Eleazar begat Phinehas,
Phinehas begat Abishua. 5 And Abishua begat
Bukki, and Bukki begat Uzzi, 6 And Uzzi begat
Zerahiah, and Zerahiah begat Meraioth, 7 Mera-
ioth begat Amariah, and Amariah begat Ahitub, 8
And Ahitub begat Zadok, and Zadok begat Ahi-
maaz, 9 And Ahimaaz begat Azariah, and Aza-
riah begat Johanan, 10 And Johanan begat, Aza-
riah, (he it is that executed the priest's office in the
temple that Solomon built in Jerusalem,) 11 And
Azariah begat Amariah, and Amariah begat Ahitub,
12 And Ahitub begat Zadok, and Zadok begat
Shallum, 13 And Shallum begat Hilkiah, and
Hilkiah begat Azariah, 14 And Azariah bega:
Seraiah, and Seraiah begat Jehozadak, 15 And
Jehozadak went into captivity, when the LORD Gar-
ried away Judah and Jerusalem by the hand of
Nebuchadnezzar. 16. The sons of Levi ; Gershom,
Kohath, and Merari. 17 And these be the names
of the sons of Gershom ; Libni, and Shimei. 18
And the sons of Kohath were, Amram, and Izhar,
and Hebron, and Uzziel. 19 The sons of Merari :
Mahli and Mushi. And these are the families of
the Levites, according to their fathers. 20 Of Ger-
shom ; Libni his son, Jahath his son, Zimmah his
son, 21 Joah his son, Iddo his son, Zerah his son,
Jeaterai his son. 22 The sons of Kohath ; Ammi-
madab his son, Korahs his son, Assir his son, 23.
Elkanah his son, and Ebiasaph his son, and Assir
his son, 24 Tahath his son, Uriel his son, Uzziah.
his son, and Shaul his son. 25 And the sons ºf
Elkanah; Amasai, and Ahimoth. 26 As for El-
kanah : the sons of Elkanah ; Zophai his son, and
Nahath his son, 27 Eliab his son, Jeroham his
son, Ełkanab his son. 28 And the sons of Samuel ;
the first-born Vashni, and Abiah. 29 The sons of
Merari; Mahli, Libni his son, Shimei his son, Uzza
his son, 30 Shimei his son, Haggiah his son,
Asaiah his son. -
The priests and Levites were more concerned than any other
| Israelites to preserve their pedigree clear, and to be able to.
prove it, because all the honours and privileges of their office.
depended upon their descent. And we read of those who,
though perhaps they really were children of the priests, Yet,
because they could not find the register of their genealogies,
nor make out their descent by any authentic record, were, as
polluted, put from the priesthood, and forbidden to eat of the
holy things, Ezra ii. 62, 63 - - -
it is but very little that is here recorded of the genealogies of
this sacred tribe. - - -
1. The first fathers of it are here named twice, p. 1, 16.
Gershon, Kohath, and Merari, are three names which we
were very conversant with in the book of Numbers, when the
families of the Levites were marshalled, and had their work.
assigned them. Aaron, and Moses, and Miriam, we have:
known much more of than their names, and cannot pass them.
over here without remembering that this was that Moses and
Aaron whom God honoured in making them the instruments’
of Israel's deliverance and settlement, and figures of him that"
was to come, Moses as a prophet, and *ś as a priest. Andº
BErone CHRIST, 1450.
The posterity of Levi.
I. CHRONICLES, WI.
m—
the mention of Nadab and Abihu (though, having no children, -
there was no occasion to bring them into the genealogy) can-
not but remind us of the terrors of that divine justice; which
they were made monuments of for offering strange fire, that
we may always fear before him.
2. The line of Eleazar, the successor of Aaron, is here drawn
down to the time of the captivity, v.4—15. It begins with
Eleazar, who came out of the house of bondage in Egypt, and
ends with Jehozadak, who went into the house of bondage in
Babylon. Thus, for their sins, they were left as they were
found: which might also intimate, that the Levitical priest-
hood made nothing perfect; that was to be done by the bringing
in of a better hope. All these here named were not high priests;
for, in the time of the Judges, that dignity was, upon some
occasion or other, brought into the family of Ithamar, of which
Eli was ; but in Zadok it returned again to the right line. Of
Azariah it is here said, (v. 10.) He it is that executed the priest’s
office in the temple that Solomon built. It is supposed that this
was that Azariah who bravely opposed the presumption of king
Uzziah when he invaded the priest's office, (2 Chron. xxvi.
17.) though he ventured his neck by it. This was done like
a priest, like one that was truly zealous for his God. He that
thus boldly maintained and defended the priest’s office, and
made good its barriers against such a daring insult, may well
be said to execute it ; and this honour is put upon him for it,
while Urijah, one of his successors, for a base compliance
with king Ahaz, in building him an idolatrous altar, has the
disgrace put upon him of being left out of this genealogy, as,
perhaps, some others are. But some think that this remark
upon this Azariah should have been added to his grandfather
of the same name, (v. 9.) who was the son of Ahimaaz, and
that that was he who first officiated in Solomon’s temple.
3. Some other of the families of the Levites are here ac-
counted for. One of the families of Gershom (that of Libni)
is here drawn down as far as Samuel, who had the honour of:
a prophet added to that of a Levite. One of the families of
Merari (that of Mahli) is likewise drawn down for some de-
scents, v. 29, 30.
31 And these are they whom David set over the
service of song in the house of the Lord, after that
the ark had rest. 32 And they ministered before
the dwelling-place of the tabernacle of the congre-
gation with singing, until Solomon had built the
house of the Lord in Jerusalem; and then they
waited on their office according to their order. 33
And these are they that waited, with their children.
Of the sons of the Kohathites; Heman a singer, the
son of Joel, the son of Shemuel, 34. The son of
Elkanah, the son of Jeroham, the son of Eliel, the
son of Toah, 35 The son of Zuph, the son of El-
kanah, the son of Mahath, the son of Amasai, 36
The son of Elkanah, the son of Joel, the son of Aza-
riah, the son of Zephaniah, 37 The son of Tahath,
the son of Assir, the son of Ebiasaph, the son of
Korah, 38 The son of Izhar, the son of Kohath,
the son of Levi, the son of Israel: 39 And his bro-
ther Asaph, (who stood on his right hand,) even
Asaph, the son of Berachiah, the son of Shimea,
40 The son of Michael, the son of Baaseiah, the son
of Malchiah, 41 The son of Ethni, the son of Ze-
rah, the son of Adaiah, 42 The son of Ethan, the
son of Zimmah, the son of Shimei, 43 The son of
Jahath, the son of Gershom, the son of Levi. 44
And their brethren, the sons of Merari, stood on the
left hand : Ethan the son of Kishi, the son of Abdi,
the son of Malluch, 45 The son of Hashabiah, the
son of Amaziah, the son of PHilkiah, 46 The son of
Amzi, the son of Bani, the son of Shamer, 47 The
son of Mahli, the son of Mushi, the son of Merari,
the son of Levi. 48 Their brethren also the Levites
were appointed unto all manner of service of the
tabernacle of the house of God. 49 But Aaron and
his sons offered upon the altar of the burnt-offering,
and on the altar of incense, and were appointed for
all the work of the place most holy, and to make an
atonement for Israel, according to all that Moses
the servant of God had commanded, 50 And these
1010 - -
are the sons of Aaron; Eleazar his son, Phinehas
his son, Abishua his son, 51 Bukki his son, Uzzi
his son, Zerahiah his son, 52 Meraioth his son,
Amariah his son, Ahitub his son, 53 Zadok his
son, Ahimaaz his Son.
When the Levites were first ordained in the wilderness;
much of the work then appointed them lay in carrying, and
taking care of, the tabernacle and the utensils of it, while they
were in their march through the wilderness. In David's time
their number was increased ; and, though the greater part of
them were dispersed all the nation over, to teach the people
the good knowledge of the Lord, yet, of those that attended
the house of God, there was not constant work for them all ;
and therefore David, by special commission and direction from
God, new-modelled the Levites, as we shall find in the latter
part of this book. Here we are told what the work was which
he assigned them. º
I. Singing work, v. 31. David was raised up on high to be
the sweet psalmist of Israel, (2 Sam. xxiii. 1.) not only to pen
psalms, but to appoint the singing of them in the house of the
Lord ; (not so much because he was musical, as because he
was devout;) and this he did after that the ark had rest.
While that was in captivity, obscure, and unsettled, the harps
were hung upon the willow-trees: singing was then, thought
unseasonable; (when the bridegroom is taken away, they shall
fast ;) but, the harps being resumed, and the songs revived,
at the bringing up of the ark, they were continued afterward;
for we should rejoice as much in the prolonging of our spirit-
ual privileges as in the restoring of them. When the service
of the ark was superseded by its rest, they had other work cut
out for them, (for Levites should never be idle,) and were em:
ployed in the service of song. Thus, when the people of God
come to the rest which remains for them above, they shall take
leave of all their burthens, and be employed in everlasting
songs. These singers kept up that service in the tabernacle
till the temple was built, and then they waited on their office
there, v. 32. When they come to that stately magnificent
house, they kept as close, both to their office and to their QT-
der, as they had done in the tabernacle. It is pity that the
preferment of the Levites should ever make them remiss in
their business. -
We have here an account of the three great masters who
were employed in the service of the sacred song. with their
respective families; for they waited with their children, that
is, such as descended from them, or were allied to them, º.
33. Heman, Asaph, and Ethan, were the three that were
appointed to this service, one of each of the three houses of
the Levites, that there might be an equality in the distribution
of this work and honour, and each might know his post; such
an admirable order was there in this quire-service. . .
1. Of the house of Kohath, was Heman with his family, (v.
33.) a man of a sorrowful spirit, if it be the same Heman thºt
penned the 88th psalm, and yet a singer. He was the grand;
son of Samuel the prophet, the son of Joel, of whom it is said
that he walked not in the ways of Samuel ; (1 Sam. Yī- 2.3.)
but, it seems, though the son did not, the grandson did. Thus
does the blessing entailed on the seed of the upright sometimes
pass over one generation, and fasten upon the next. And this
Heman, though the grandson of that mighty prince, did not
think it below him to be a precentor in the house of God.
David himself was willing to have been a door-keeper. Rather
we may look upon this preferment of the grandson in the
church as a recompence for the humble, modest resignation
which the grandfather made of his authority in the State.
Many such ways God has of making up his people's losses,
and balancing their disgraces. Perhaps David, in making
Heman the chief, had some respect to his old friend Samuel.
2. Of the house of Gershom, was Asaph, called his brother,
because in the same office, and of the same tribe, though of
another family. He was posted on Heman's right hand in the
quire, v. 39. Several of the psalms bear his name, either
penned by him, or tuned by him, as the chief musician. It is
plain that he was the penman of some psalms; for we read of
those that praised the Lord in the words of David and of
Asaph ; for he was a seer as well as a singer, 2 Chron., xxix.
30. His pedigree is run up here, through names utterly un-
known, as high as Levi, v. 39–43.
3. Of the house of Merari, was Ethan, (v. 44.) who was
appointed to Heman’s left hand. His pedigree is also run up
to Levi, p. 47. If these were the Heman and Ethan that pen-
ned the lzxxviiith and lxxxixth psalms, there appears no
reason here why they should be called Ezrahites, (see the
titles of those psalms,) as there does why those should be
PEFORE CHRIST, 1444.
The cities of the Lecites.
I. CHRONICLES, VII.
—as
called so who are mentioned, ch. ii. 6. and who were the sons
of Zerah. *
II. There was serving-work, abundance of service to be
done in the tabernacle of the house of God, (v. 48.) to provide
Water and fuel ; to wash and sweep, and carry out ashes; to
kill and slay, and boil the sacrifices; and to all such services
there were Levites appointed, those of other families, or per-
haps those that were not fit to be singers, that had either no
good voice, or no good ear. As every one has received the gift,
sº let him minister. They that could not sing, must not
therefore be laid aside as good for nothing; though they were
not fit for that service, there was other service they might be
useful in.
III. There was sacrifice-work, and that was to be done by
the priests only, v.49. They only were to sprinkle the blood,
2nd burn the incense ; as for the work of the place most holy,
that was to be done by the high priest only. Each had his
work, and they both needed one another, and both helped one
another in it. Concerning the work of the priests, we are here
told, 1. What was the end they were to have in their eye ;
they were to make an atonement for Israel, to mediate between
the people and God; not to magpify and enrich themselves,
but tº serve the publie. They were ordained for men.
What was the rule they were to have in their eye ; they pre-
sided in God’s house, yet must do as they were bidden, ac.
cording to all that God commanded. That law the highest
are subject to.
54, Now these are their dwelling-places through-
out their castles in their coasts, of the sons of Aaron
of the families of the Kohathites; for theirs was the
lot. 55 And they gave them Hebron in the land of
Judah, and the suburbs thereof round about it. 56
But the fields of the city, and the villages thereof,
they gave to Caleb the son of Jephunneh. 57 And
to the sons of Aaron they gave the cities of Judah,
*amely, Hebron, the city of refuge, and Libnah with
her suburbs, and Jattir, and Eshtemoa, with their
Suburbs,
with her suburbs, 59 And Ashan with her suburbs,
and Beth-Shemesh with her suburbs: 60 And out
of the tribe of Benjamin; Geba with her suburbs,
and Alemeth with her suburbs, and Anathoth with
her suburbs. All their cities, throughout their fami-
lies, were thirteen cities. 61 And unto the sons of
Kohath, which were left of the family of that tribe,
†ere cities given out of the half tribe, namely, out of
the half tribe of Manasseh, by lot, ten cities. 62
And to the sons of Gershom, throughout their fami-
lies, out of the tribe of Issachar, and out of the tribe
of Asher, and out of the tribe of Naphtali, and out of
the tribe of Manasseh in Bashan, thirteen cities.
63 Unto the sons of Merari were given by lot,
throughout their families, out of the tribe of Reuben.
and out of the tribe of Gad, and out of the tribe of
Zebulun, twelve cities. 64 And the children of
Israel gave to the Levites these cities with their sub-
urbs. ...65 And they gave by lot, out of the tribe of
the children of Judah, and out of the tribe of the
children of Simeon, and out of the tribe of the chil-
dren of Benjamin, these cities which are called by
their names, 66 And the residue of the families of
the sons of Kohath had cities of their coasts out of
the tribe of Ephraim. 67 And they gave unto them,
ºf the cities of refuge, Shechem in mount Ephraim
With her suburbs; they gave also Gezer, with her
suburbs, 68 And Jokmean with her Suburbs, and
Beth-horon with her suburbs, 69 And Aijalon with
her suburbs, and Gath-rimmon with her suburbs:
70 And out of the half tribe of Manasseh ; Aner with
her suburbs, and Bileam with her suburbs, for the
family of the remnant of the sons of Kohath. 71
Unto the sons of Gershom were given out of the
family of the half tribe of Manasseh, Golan in Ba-
Shan with her suburbs, and Ashtaroth with her sub-
Wrbs: 72 And out of the tribe of Issachar; Kedesh
58 And Hilen with her suburbs, Debir.
with her suburbs, Daberath with her suburbs. .73
And Ramoth with her suburbs, and Anem with her
suburbs: 74 And out of the tribe of Asher; Mashal
with her suburbs, and Abdon with her suburbs,
75 And Hukok with her suburbs, and Rehob with
her suburbs: 76 And out of the tribe of Naphtali ;
Kedesh in Galilee with her suburbs, and Hammon
with her suburbs, and Kirjathaim with her suburbs.
77. Unto the rest of the children of Merari were given,
out of the tribe of Zebulun, Rimmon with her su-
burbs, Tabor with her suburbs; 78 And on the
other side Jordan by Jericho, on the east side of Jor-
dan, were given them out of the tribe of Reuben,
Bezer in the wilderness with her suburbs, and Jah-
zah with her suburbs. 79 Kedemoth also with her
suburbs, and Mephaath with her suburbs: 80 And
out of the tribe of Gad ; Ramoth in Gilead with her
suburbs, and Mahanaim with her suburbs. 81 And
Heshbon with her suburbs, and Jazer with her sub-
urbs.
We have here an account of the Levites’ cities; they are
here called their castles, (v. 54.) not only because walled and
fortified, and well guarded by the country, (for it is the in-
terest of every nation to protect its ministers,) but because
they and their possessions were, in a particular manner, the
care of the Divine Providence: as God was their Portion, so
God was their Protection; and a cottage will be a castle to
those that abide under the shadow of the Almighty. •
This account is much the same with that which we had,
Josh. xxi. We need not be critical in comparing them ;
(What good will it do us?), nor will it do any hurt to the
credit of the holy scripture, if the names of some of the places
be not just the same here that they were there. We know it
is common for cities to have several names; Sarum and
Salisbury, Salop, and Shrewsbury, are more unlike than Hilen
(p. 58.) and Holom, (Josh. xxi. 15.) Ashan (v. 59.) and Aim,
(Josh. xxi. 16.) Alemeth (v. 60.) and Almon, Josh. xxi. 18.
And time changes names. º • - * * * *
We are only to observe, that, in this appointment of cities
for the Levites, God took care, 1. For the accomplishment of
dying Jacob’s prediction concerning this tribe, that it should
be scattered in Israel, Gen. xlix. 7. 2. For the diffusing of the
knowledge of himself and his law to all parts of the land of
Israel; every tribe had Levites’ cities in it; and so every room
was furnished with a candle, so that none could be ignorant
of his duty, but it was either his own fault, or the Levites’.
3. For a comfortable maintenance for those that ministered in
holy things. Beside their tithes and offerings, they had glebe-
lands, and cities of their own to dwell in. Some of the most
considerable cities of Israel fell to the Levites' lot. Every
tribe had benefit by the Levites; and therefore every tribe
must contribute to their support. Let him that is taught in
the word, communicate to him that teacheth, and do it
cheerfully.
CHAP. V.I.
In this chapter, we have some account of the genealogies, I., Of Issachat,
w. l—5. p; Of Benjamin, v, 6–12. III. Of Waghiali, v. 13. I W.
Of Manasseh, v. 14-19. P. of Ephraim, º., 20–29..., PF.9f
Asher, v. 30–40. Here is no account either of Zebulun or Pan. jºy
they only should be omitted, we can assign no reason; only it is the dis-
grace of the tribe of Dan, that idolatry began in that colony of the Dan-
ites which fixed in Laish, and called it Dan, and inerº one of the golden
calves was set up by Jeroboam. Dan is omitted, Rev. vii. -
} OW the sons of Issachar were, Tola, and
Puah, Jashub, and Shimrom, four. 2 And
the sons of Toda; Uzzi, and Rephaiah, and Jeriej,
and Jahmai, and Jibsam, and Shemuel, heads of
their father's house, to wit, of Tola; they were
valiant men of might in their generations; whose
number was, in the days of David, two and twenty
thousand and six hundred. 3 And the sons Of Uzzi ;
Izrahiah : and the sons of Izrahiah ; Michael, and
Obadiah, and Joel, Ishiah, five: all of them chief
men. 4 And with them, by their generations, after
the house of their fathers, were bands of soldiers for
war, six and thirty thousand men: for they had many
wives and sons. 5 And their brethren, among all
the families of Issachar, were valſº men of might,
- i
--- T}EFor E CHRIST, 1689.
Issachar and Ephraim.
I. CHRONICLES, VII.
*—
g-
reckoned in all, by their genealogies, fourscore and
seven thousand. 6 The sons of Benjamin ; Bela,
and Becher, and Jediael, three. 7 And the sons of
Bela ; Ezbon, and Uzzi, and Uzziel, and Jerimoth,
and Iri, five ; heads of the house of their fathers,
mighty men of valour, and were reckoned, by their
genealogies, twenty and two thousand and thirty
and four. 8 And the sons of Becher; Zemira, and
d'Oash, and Eliezer, and Elioenai, and Omri, and
Jerimoth, and Abiah, and Anathoth, and Alameth.
All these are the sons of Becher. 9 And the number
of them, after their genealogy by their generations,
heads of the house of their fathers, mighty men of
Valour, was twenty thousand and two hundred. 10
The sons also of Jediael; Bilhan : and the sons of Bil-
han ; Jeush, and Benjamin, and Ehud, and Che-
naanah, and Zethan, and Tharshish, and Ahishahar.
11 All these, the sons of Jediael, by the heads of
their fathers, mighty men of valour, were seventeen
thousand and two hundred soldiers, fit to go out for
war and battle. 12 Shuppim also, and Huppim, the
children of Ir, and Hushim, the sons of Aher. 13
The sons of Naphtali; Jahziel, and Guni, and
Jezer, and Shallum, the sons of Bilhah. 14 The
sons of Manasseh ; Ashriel, whom she bare; (but his
concubine the Aramitess bare Machir the father of
Gilead : 15 And Machir took to wife the sister of
. Huppim and Shuppim, whose sister’s name was
Maachah ;) and the name of the second was Ze-
lophehad : and Zelophehad had daughters. 16 And
Maachah the wife of Machir bare a son, and she
called his name Peresh ; and the name of his brother
was Sheresh : and his sons were Ulam and Rakem.
17 And the sons of Ulam ; Bedan.
Sons of Gilead, the son of Machir, the son of Ma-
Inasseh. 18 And his sister Hammoleketh bare
Ishod, and Abiezer, and Mahalah. 19 And the
Sons of Shemidah were, Ahian, and Shechem, and
Likhi, and Aniam.
We have here a short view given us, p -
1. Of the tribe of Issachar, whom Jacob had compared to a
Strong ass, couching between two burthens ; (Gen. xlix. 14.) an
industrious tribe, that minded their country-business very
close, rejoiced in their tents, Deut. xxxiii. 18. And here it
appears, (1.) That they were a numerous tribe; for they had
Imany wives: so fruitful their country was, that they saw no
danger of overstocking the pasture; and so ingenious the
people were, that they could find work for all hands... Let no
people complain of their numbers, provided they suffer none
to be idle. (2.) That they were a valiant tribe; men of might,
(v. 2, 5.) chief men, v. 3. They that were inured to labour
and business were, of all others, the fittest to serve their
country when there was occasion. The number of the respec-
tive families, as taken in the days of David, is here set down,
amounting in the whole to above 145,000 men fit for war.
The account, some think, was taken when Joab numbered
the people, 2 Sam. xxiv. But I rather think it refers to some
9ther computation that was made perhaps among themselves 3
because it is said, (1 Chron. xxvii. 24.) that that account was
not inserted into the chronicles of king David, it having
offended God. *
2. Of the tribe of Benjamin. Some account is given of
this tribe here, but a much larger in the next chapter. The
"militia of this tribe scarcely reached to 60,000; but they are
said to be mighty men of valour, v. 7, 9, 1í. Benjamin shall
raven as a wolf, Gen. xlix. 27. It was the honour of this
tribe that it produced Saul the first king, and more its honour,
that it adhered to the rightful kings of the house of David,
when the other tribes revolted.
Here is mention, (v. 12.) of Hushim the sons of Aher. The
Sons of Dan are said to be Hushim, (Gen. xlvi. 23.) and there-
fºre some read Aher appellatively, Hushim the sons of another,
that is, another of Jacob's sons; or the sons of a stranger,
which Israelites should not be; but such the Danites were,
§. they set up Micah’s graven and molten image among
them
º, of the tribe ºphtali v. 13. The first fathers only of
• l -
These were the .
..sons of Zophah ;
*
—A4
that tribe are named, the very same that we find, Gen. xlvi.
24. only that Shillem there, is Shallum here. None of their
descendants are named, perhaps because their genealogies
were lost. *
4. Of the tribe of Manasseh, that part of it which was seated
within Jordan ; for of the other part we had some account
before, ch. v. 23, &c. Of this tribe, observe, (1.) That one of
them married an Aramitess, that is, a Syrian, v. 14. This
was during their bondage in Egypt, so early did they begin to
mingle with the nations. (2.) That though the father mar-
ried a Syrian, Machir, the son of that marriage, perhaps.
seeing the inconvenience of it in his father's house, took to
wife a daughter of Benjamin, v. 15. It is good for the chil-
dren to take warning by their father’s mistakes, and not stum-
ble at the same stone. (3.) Here is mention of Bedan, (v.
17.) who, perhaps, is the same with that Bedan, who is men-
tioned as one of Israel’s deliverers, 1 Sam. xii. 11. Jair per-
haps, who was of Manasseh, (Judg. x. 3.) was the man.
20 And the sons of Ephraim; Shuthelah, and
Bered his son, and Tahath his son, and Eladah his
son, and Tahath his son, 21 And Zabad his son,
and Shuthelah his son, and Ezer, and Elead, whom
the naen of Gath that were born in that land slew,
because they came down to take away their cattle,
22 And Ephraim their father mourned many days,
and his brethren came to comfort him. 23 And when
he went in to his wife, she conceived and bare a
son, and he called his name Beriah, because it went
evil with his house. 24 (And his daughter was
Sherah, who built Beth-horon the nether, and the
upper, and Uzzen-sherah.) 25 And Rephah was
his son, also Resheph, and Telah his son, and Ta-
han his son, 26 Laadan his son, Ammihud his son,
Elishama his son, 27 Non his son, Jehoshua his son.
28 And their possessions and habitations ºvere
Beth-el and the towns thereof, and eastward Naa-
ran, and westward Gezer with the towns thereof,
Shechem also and the towns thereof, unto Gaza and
the towns thereof: 29 And by the borders of the
children of Manasseh, Beth-shean and her towns,
Taanach and her towns, Megiddo and her towns,
Dor and her towns. In these dwelt the children of
Joseph the son of Israel. 30 The sons of Asher;
Imnah, and Isuah, and Ishuai, and Beriah, and .
Serah their sister. 31 And the sons of Beriah ;
Heber, and Malchiel, who is the father of Birzavith.
32 And Heber begat Japhlet, and Shomer, and
Hotham, and Shua their sister. 33 And the Sons
of Japhlet; Pasach, and Bimhal, and Ashvath:
these are the children of Japhlet. 34 And the sons.
of Shamer; Ahi, and Rohgah, Jehubbah, and
Aram. 35 And the sons of his brother Helem ;
Zophah, and Imna, and Shelesh, and Amal. 36 The
Suah, and Harnepher, and
Shual, and Beri, and Imrah, 37 Bezer, and Hod,
and Shamma, and Shilshah, and Ithran, and Beera.
38 And the sons of Jether; Jephunneh, and Pispah,
and Ara. 39 And the sons of Ulla ; Arah, and
Haniel, and Rezia. 40 All these were the children
of Asher, heads of their father’s house, choice and
mighty men of valour, chief of the princes. And the
number, throughout the genealogy of them that
were apt to the war and to battle, was twenty and
six thousand men.
We have here an account, I. Of the tribe of Ephraim.
Great things we read of that tribe, when it came to maturity.
Here we have an account of the disasters of its infancy, while
it was in Egypt, as it should seem ; for Ephraim himself was
alive when those things were done ; which yet is hard to
imagine, if it were, as is here computed, seven generations.
off. Therefore I am apt to think that either it was another
Ephraim, or that those who were thus slain were the immediate
sons of that Ephraim that was the son of Joseph. In this.
passage, which is here only related, we have, -
*
Sr
BEFORE CHRIST, 1660.
*-
1. The great breach that was made upon the family of
Fphraim. The men of Gath, Philistines, giants, slew many
of the sons of that family, because they came down to take
away their cattle, v. 21. It is uncertain who were the aggres-
sors here. (1.) Some make the men of Gath the aggressors,
men born in the land of Egypt, but now resident in Gath, that
they came down into the land of Goshen, to drive away the
fºphraimites’ cattle, and slew the owners, because they stood
up in the defence of them. Many a man's life has been ex-
posed and betrayed by his wealth ; so far is it from being a
strong city. (2.) Others think that the Ephraimites made a
descent upon the men of Gath to plunder them, presuming
that the time was come when they should be put in possession
of Canaan ; but they paid dear for their rashness and preci-
pitation. They that will not wait God’s time, cannot expect
“God’s blessing. I rather think that the men of Gath came
down upon the Ephraimites; because the Israelites in Egypt
were shepherds, not soldiers ; abounded in cattle of their
own, and therefore were not likely to venture their lives for
their neighbours' cattle : and the words may be read, The
men of Gath slew them, for they came down to take away their
eattle. Zabad the son of Ephraim, and Shuthelah, and Ezer,
and Elead, his grand-children, were, as Dr. Lightfoot thinks,
the men that were slain. Jacob had foretold that the seed of
Ephraim should become a multitude of nations, (Gen. xlviii.
19.) and yet that plant is thus nipped in the bud. God’s
providences often seem to contradict his promises; but when
they do so, they really magnify the promise, and make the
performance of it, notwithstanding, so much the more illus-
trious. The Ephraimites were the posterity of Joseph, and
yet his power could not protect them, though some think
. was yet living. The sword devours one as well as an-
Other. w
2. The great grief which oppressed the father of the family, d
Shereupon ; Ephraim mourned many days. Nothing brings the
aged to the grave with more sorrow, than their following the
young that descend from them to the grave first :, especially if
in blood.
that they see those go before them, of whom they said, These
same shall comfort us. It was a brotherly, friendly office,
which his brethren did, when they came to comfort him under
this great affliction, to express their sympathy with him, and
concern for him, and to suggest that to him which would
Support and quiet him under this sad providence. Probably,
they reminded him of the promise of increase with which
Jacob had blessed him, when he laid his right hand upon his
head. Although his house was not so with God as he hoped,
but a house of mourning, a shattered family, yet that promise
was sure, 2 Sam. xxiii. 5.
3. The repair of this breach, in some measure, by the addi-
tion of another son to his family in his old age, (v. 23.) like
Seth, another seed instead of that of Abel whom Cain slew,
Gen. iv. 25. When God thus restores comfort to his mourners,
makes glad according to the days wherein he afflicted, setting the
(mereies over against the crosses, we ought therein to take no-
‘tice of the kindness and tenderness of Divine Providence; it
is as if it repented God concerning his servants, Ps. xc. 13, 15.
Yet, joy that a man was born into his family could not make
ºnim forget his grief; for he gives a melancholy name to this
$on, Beriah, in trouble ; for he was born when the family was
in mourning, when it went evil with his house. It is good to
have in remembrance the affliction and the misery, the worm-
wood and the gall, that our souls may be humbled within us,
Lam. iii. 19. What name more proper for man that is born of
& woman, than Beriah, because born into a troublesome world?
It is added, as a further honour to the house of Ephraim,
(1.) That a daughter of that tribe, Sherah by name, at the
time of Israel’s settling in Canaan, built some cities, either at
her own charge, or by her own care; one of them bare her
name, Uzzen-sherah, v. 24. A virtuous woman may be as
great an honour and blessing to a family, as a mighty man.
(2.) That a son of that tribe was employed in the conquest of
Canaan, Joshua the son of Nwn, v. 27. In this also the breach
made on Ephraim's family was further repaired ; and per-
haps the resentments of this injury, formerly done by the
Canaanites to the Ephraimites, might make him more vigorous
in, the war. -
II. Of the tribe of Asher. Some men of note of that tribe
*re here named. Their militia was not numerous, in com-
parison with some other tribes, only 26,000 men in all ; but
their princes were choice and mighty men of valour, chief of the
princes; (v. 40.) and perhaps it was their wisdom, that they
coveted not to make their trained bands, numerous; but ra-
ther to have a few, and those apt to the war, and serviceable
ShkëIl. t
It is often the burthen of those that live to be old,
I. CHRONICLES, VIII.
2 Nohah the fourth, and Rapha the fifth.
the towns thereof:
who were heads of the fathers of the inhabitants of
Posterity of Benjamin.
* * CHAP. VIII.
We had some account given us of Benjamin in the foregoing chapter ; here
we have a larger catalogue of the great men of that tribe. 1, Because of
that tribe Saul came, the first king of Israel, to the story of whom Ezra
is hastening, ch. x. l. 2. Because that tribe clave to Judah, inhabitsa.
much of Jerusalem, was one of the two tribes that went into captivity,
and returned back ; and that story also he has an eye to, ch. ix. 1. Herg.
is, I. Some of the heads of that tribe named, v. 1–32. II. A more par
ticular account of the family of Saul, v. 33–40.
1 RATOW Benjamin begat Bela his first-born,
_Y. Ashbel the second, and Aharah the third,
3 And
the sons of Bela were, Addar, and Gera, and Abi-
hud, 4 And Abishua, and Naaman, and Ahoah,
5 And, Gera, and Shephuphan, and Huram. 6
And these are the sons of Ehud : these are the
heads of the fathers of the inhabitants of Geba, and
they removed them to Manahath : -
and Ahiah, and Gera, he removed them, and begat
Uzza, and Ahihud. 8 And Shaharaim begat chil-
dren in the country of Moab, after he had sent them
away; Hushim and Baara were his wives.
he begaf of Hodesh his wife, Jobab, and Zibia, and
Mesha, and Malcham,
and Mirma.
thers.
Elpaal.
7 And Naaman,
9 And
* 10 And Jeuz, and Shachia,
These were his sons, heads of the fa–
11 And of Hushim he begat Abitub, and
12 The sons of Elpaal ; Eber and Mi-
sham, and Shamed, who built Ono, and Lod, with
13. Beriah also, and Shema,
Aijalon, who drove away the inhabitants of Gath:
14 And Ahio, Shashak, and Jerimoth, 15 And
Zebediah, and Arad, and Ader, 16 And Michael,
and Ispah, and Joha, the sons of Beriah ; 17 And
Zebadiah, and Meshullam, and Hezeki, and Heber,
18 Ishmerai also, and Jezliah, and Jobab, the sons
of Elpaal ; 19 And Jakim, and Zichri, and Zabdi,
20 And Elienai, and Zilthai, and Eliel, 21 And
Adaiah, and Beraiah, and Shimrath, the sons of
Shimbi ; 22 And Ishpan, and Heber, and Eliel,
23 And Abdon, and Zichri, and Hanan, 24 And
Hananiah, and Elam, and Antothijah, 25 And
Iphedeiah, and Penuel, the sons of Shashak; 26
And Shamsherai, and Shehariah, and Athaliah, 27
And Jaresiah, and Eliah, and Zichri, the sons of
Jeroham. 28 These were heads of the fathers, by
their generations, chief men. These dwelt in Jeru-
salem. 29 And at Gibeon dwelt the father of
Gibeon ; (whose wife’s name was Maachah ;) 30
And his first-born son Abdon, and Zur, and Kish,
and Baal, and Nadab, 31 And Gedor, and Ahio,
and Zacher. 32. And Mikloth begat Shimeah.
And these also dwelt with their brethren in Jerusa-
lem, over against them. -
There is little or nothing of history that occurs in all these
verses; we have not therefore much to observe. t
1. As to the difficulties that occur in this and the foregoing
genealogies, we need not perplex ourselves; I presume Ezra
took them, as he found them in the books of the kings of Israel
and Judah, (ch. ix. 1.) according as they were given in by the
several tribes, each observing what method they thought fit.
Hence some ascend, others descend ; some have numbers affix.
ed, others places; some have historical remarks intermixed,
others have not; some are shorter, others longer; some agree
with other records, others differ; some, it is likely, were torn,
razed, and blotted, others more legible. Those of Dan and
Reuben were entirely lost. This holy man wrote as he was
moved by the Holy Ghost; but there was no necessity for the
making up of the defects, no, nor for the rectifying of the mis-
takes, of these genealogies by inspiration : it was sufficient
that he copied them out as they came to his hand, or so much
of them as was requisite to the present purpose, which was
the directing of the returned captives to settle, as near as they
could, with those of their own farmily, and in the places of
their former residence. . We may suppose that many things in
these genealogies, which to us seem. intº abrupt, and per-
TREFORE CHRIST, 700.
The cities of the people.
I. CHRONICLES, IX.
*—
u- www.wºr"
plexed, were plain and easy to them then, (who knew how to
filt up the deficiencies,) and abundantly answered the inten-
tion of the publishing of them. - g
2. Many great and mighty nations there were now in being
upon earth, and many illustrious men in them, whose names
are buried in perpetual oblivion, while the names of multitudes
of the Israel of God are here carefully preserved in everlasting
remembrance. They are Jasher, Jeshurum, just ones, and the
memory of the just is blessed. Many of these, we have reason
to fear, came short of everlasting honour, (for even the wicked
kings of Judah come into the genealogy,) yet the perpetuating
of their names here, was a figure of the writing of the names
of all God’s spiritual Israel in the Lamb’s book of life.
3. This tribe of Benjamin was once brought to a very low
ebb, in the time of the judges, upon the occasion of the ini-
quity of Gibeah, when only 600 men escaped the Sword of
justice; and yet, in these genealogies, it makes as good a figure
as almost any other of the tribes: for it is the honour of God
to help the weakest, and raise up those that are most dimi-
nished and abased.
4. Here is mention of one Ehud, v. 6. In the verse before,
of one Gera, (v. 5.) and (v. 8.) of one that descended from
him, that begat children in the country of Moab ; which in-
clines me to think it was that Ehud who was the second of the
judges of Israel; for he is said to be the son of Gera, and a
Benjamite; (Judg. iii. 15.) and he delivered Israels from the
oppression of the Moabites, by killing the king of Moab, which
might give him a greater sway in the country of Moab than
we find evidence of in his history, and might occasion some
of his posterity to settle there.
5. Here is mention of some of the Benjamites that drove
away the inhabitants of Gath ; (v. 13.) perhaps, those that had
slain the Ephraimites, (ch. vii. 21.) or their posterity, by way
of reprisal : and one of them, that did this piece of justice,
was named Beriah too, that name in which the memorial of
that injury was preserved.
6. Particular notice is taken of them that dwelt in Jerusalem,
(v. 28. and again, v. 32.) that they whose ancestors had had
their residence there, might thereby be induced, at their return
from captivity, to settle there too ; which, for aught that ap-
pears, few were willing to do, because it was the post of dan-
ger: and therefore we find, (Neh. xi. 2.) The people blessed
those that willingly offered themselves to dwell at Jerusalem, the
greater part being inclined to prefer the cities of Judah. They
whose godly parents had their conversation in the new Jeru-
salem, should thereby be engaged to set their faces thither-
ward, and pursue the way thither, whatever it cost them.
33 And Ner begat Kish, and Kish begat Saul,
and Saul begat Jonathan, and Malchi-shua, and
Abinadab, and Esh-baal. 34 And the son of Jona-
than was Merib-baal ; and Merib-baal begat Micah.
35 And the sons of Micah were Pithon, and Mielech,
and Tarea, and Ahaz. 36 And Ahaz begat Jehoa-
dah ; and Jehoadah begat Alemeth, and Azmaveth,
and Zimri ; and Zimri begat Moza, 37 And Moza
begat Binea: Rapha was his son, Eleasah his son,
Azel his son. 38 And Azel had six sons, whose
names are these, Azrikam, Bocheru, and Ishmael,
and Sheariah, and Obadiah, and Hanan. All these
were the sons of Azel. 39 And the sons of Eshek
his brother were, Ulam his first-born, Jehush the
second, and Eliphelet the third. 40 And the sons
of Ulam were mighty men of valour, archers, and
had many Sons, and sons’ sons, an hundred and
fifty. All these are the sons of Benjamin.
It is observable, that, among all the genealogies of the tribes,
there is no mention of any of the kings of Israel after their de-
fection from the house of David, much less of their families;
not a word of Jeroboam’s house, or Baasha’s, of Omri’s, or
Jehu's ; for they were all idolaters. But the family of Saul,
which was the royar family before the elevation of David, we
have here a particular account of. - -
1. Before Saul, Kish and Ner only are named, his father
and grandfather, v. 33. His pedigree is carried higher, 1 Sam.
ix. I. only there, Kish is said to be the son of Abiel, here, of
er. He was, in truth, the son of Ner, but the grandson of
Abiel ; as appears by 1 Sam. xiv. 51. where it is said that Ner
was the son of Abiel, and that Abner, who was the son of Ner,
was Saul's uncle, that is, his father's brother; therefore his
father was also thº, of Ner. It is common in all languages
l
number of its valiant men.
to put sons for grandsons, and other descendants, much more
in the scanty language of the Hebrews.
2. After Saul, divers of his sons are named, but the posterity
of none of them, save Jonathan only, who was blessed with a
numerous issue, and those honoured with a place in the sa-
cred genealogies, for the sake of his sincere kindness to David.
The line of Jonathan is drawn down here for about ten gene-
rations. Perhaps David was, in a particular manner, careful,
to preserve that, and assigned it a page by itself, because of
the covenant made between his seed and Jonathan's seed for
ever, 1 Sam. xx. 15, 23, 42. This genealogy ends in Ulam,
whose family became famous in the tribe of Benjamin, for the
Of that one man’s posterity there
were, as it should seem, at one time, 150 archers brought into
the field of battle, that were mighty men of valour, v.40. That
is taken notice of concerning them, which is more a man’s
praise than his pomp or wealth is, that they were qualified to
serve their country. -
CHAP. IX.
This chapter intimates to us, that one end of recording all these genealogies
was, to direct the Jews, now that they were returned out of captivity,
with whom to incorporate, and where to reside ; for here we have an ac-
count of those who first took possession of Jerusalem, after their return.
from Babylon, and began the re-building of it upon the old foundation.
I. The Israelites, v. 2–9. II. The priests, v. 10–13. III. The
Levites and other Nethinims, v. 14–26. IF. Here is the particular
charge of some of the priests and Levites, v. 27––34. W. A repetition
of the genealogy of king Saul, v. 35–44.
1 & O all Israel were reckoned by genealogies;
and, behold, they were written in the book of
the kings of Israel and Judah, who were carried
away to Babylon for their transgression. 2 Now
the first inhabitants that dwelt in their possessions
in their cities were, the Israelites, the priests, Le-
vites, and the Nethinims. 3, And in Jerusalem.
dwelt of the children of Judah, and of the children
of Benjamin, and of the children of Ephraim, and
Manasseh ; 4 Uthai the son of Ammihud, the son
of Omri, the son of Imri, the son of Bani, of the
children of Pharez the son of Judah. 5 And of
the Shilonites; Asaiah the first-born, and his sons.
6 And of the sons of Zerah ; Jeuel, and their bre-
thren, six hundred and ninety. 7 And of the sons
of Benjamin ; Sallu the son of Meshullam, the son
of Hodaviah, the son of Hasenuah. 8 And Ib-
neiah the son of Jeroham, and Elah the son of
Uzzi, the son of Michri, and Meshullam the son of
Shephatiah, the son of Reuel, the son of Ibnijah ;
9 And their brethren, according to their genera-
tions, nine hundred and fifty and six. All these
men were chief of the fathers in the house of their
fathers. 10 And of the priests; Jedaiah, and Je-
hoiarib, and Jachin. 11 And Azariah the son of
Hilkiah, the son of Meshullam, the son of Zadok,
the son of Meraioth, the son of Ahitub, the ruler
of the house of God; 12 And Adaiah the son of
Jeroham, the son of Pashur, the son of Malchijah,
and Maasiai the son of Adiel, the son of Jahzerah
the son of Meshullam, the son of Meshillemith,
the son of Immer; 13 And their brethren, heads
of the house of their fathers, a thousand and seven
hundred and threescore ; very' able men for the
work of the service of the house of God.
The first verse looks back upon the foregoing genealogies,
and tells us they were gathered out of the books of the kings of
Israel and Judah ; not that which we have in the canon of
scripture, but another civil record, which was authentic, as
the king’s books with us. Mentioning Israel and Judah, he
takes notice of their being carrved away to Babylon for their
transgression. Let that judgment never be forgotten, but ever
be remembered for warning to posterity, to take heed of those
sins that brought it upon them. Whenever we speak of any
calamity that has befallen us, it is good to add this, “It was
for my transgression,” that God may be justified, and clear,
when he judges.
Then follows an account of the first inhabitants, after their
return from captivity, that dwelt in their cities, especially ig.
Jerusalem.
Before CHRIST, 1400.
I. CHRONICLE S, TX. The Levites at ºration.
wº-
1. The Israelites. That general name is used, (v. 2.) be-,
*ause with those of Judah and Benjamin there were many of
Ephraim and Manasseh, and the other ten tribes, (v. 3.)
such as had escaped to Judah when the body of the ten tribes
were carried captive, or returned to Judah upon the revolu-
tions in Assyria, and so went into captivity with them, or
met them when they were in Babylon, associated with them,
and so shared in the benefit of their enlargement. It was
foretold that the children of Judah and of Israel should bega-
whered together, and come up out of the land, (Hos. i. 11.) and
that they should be one nation again, Ezek. xxxvii. 22.
Trouble drives those together that have been at variance ; and
the pieces of metal that had been separated, when melted in
the same crucible, will run together again. Many, both of
Judah and Israel, staid behind in captivity; but some of
both, whose spirits God stirred up, inquired the way to Zion
again. Divers are here named, and many more numbered,
who were chief of the fathers, (v. 9.) who ought to be remem-
bered with honour, as Israelites indeed.
2. The priests, v. 10. It was their praise, that they came
with the first. Who should lead in a good work, if the priests,
the Lord’s ministers, do not ? It was the people’s praise, that
they would not come without them ; for who but the priests
should keep knowledge 2 Who but the priests should bless
them in the name of the Lord? (1.) It is said of one of them,
that he was the ruler of the house of God, v. 11. Not the chief
ruler, for Josnua was then the high priest ; but the sagan,
the next under him, his deputy, who, perhaps, applied himself
more to the business than the high priest himself. In the
house of God, it is requisite that there be rulers, not to make
new laws, but to take care that the laws of Gód be duly ob-
served by priests as well as people. (2.) It is said of many
of them, that they were very able men for the service of the
house of God, v. 13. In the id: of God, there is service to
be done, constant service ; and it is well for the church, when ,
those are employed in that service who are able for it ; able
ministers of the New Testament, 2 Cor. iii.6. The service of
the temple was such as required, at all times, especially
In this critical juncture, when they were newly come out of
Babylon, great courage and vigour of mind, as well as strength
º: and therefore they are praised as mighty men of
1)(ll,0?! 7°. *
14 And of the Levites ; Shemaiah the Son of
Hasshub, the son of Azrikam, the son of Hashabiah,
of the sons of Merari : 15 And Bakbakkar, He-
resh, and Galal, and Mattaniah the son of Micah,
the son of Zichri, the son of Asaph ; 16 And Oba-
diah the son of Shemaiah, the son of Galal, the son
of Jeduthun ; and Berechiah the son of Asa, the
son of Elkanah, that dwelt in the villages of the
Netophathites. 17 And the porters were, Shallum,
and Akkub, and Talmon, and Ahiman, and their
brethren : Shallum was the chief; 18 (Who hitherto
waited in the king’s gate eastward :) they were
porters in the companies of the children of Levi.
19 And Shallum the son of Kore, the son of Ebia-
saph, the son of Korah, and his brethren (of the
house of his father) the Korahites, were over the
work of the service, keepers of the gates of the
tabernacle : and their fathers, being over the host
of the Lord, were keepers of the entry. 20 And
Phinehas the son of Eleazar was the ruler over them
in time past, and the LoRD was with him. 21 And
Zechariah the son of Meshelemiah was porter of the
door of the tabernacle of the congregation. 22 All
these, which were chosen to be porters in the gates,
were two hundred and twelve. These were reckon-
ed by their genealogy in their villages; whom David
and Samuel the seer did ordain in their set office.
23 So they and their children had the oversight of
the gates of the house of the LoRD, namely, the
house of the tabernacle, by wards. 24. In four
quarters were the porters, toward the east, west,
north, and south. 25 And their brethren, which were
in their villages, were to come after seven days from
time to time with them. 26 For these Levites, the
four chief porters, were in their set office, and were
over the chambers and treasuries of the house of
God. 27 And they lodged round about the house
of God, because the charge was upon them, and the
opening thereof every morning pertained to them.
28 And certain of them had the charge of the minis-
tering vessels, that they should bring them in and
out by tale, 29 Some of them also were appointed
to oversee the vessels, and all the instruments of the
sanctuary, and the fine flour, and the wine, and the oil,
and the frankincense, and the Spices. 30 And some of
the sons of the priests made the ointment of the spices.
31 And Mattithiah, one of the Levites, who was the
first-born of Shallum the Korahite, had the set office
over the things that were made in the pans. 32
And other of their brethren, of the sons of the Koha-
thites, were over the shew-bread, to prepare it every
sabbath. 33 And these are the singers, chief of the
fathers of the Levites, who remaining in the cham-
bers were free; for they were employed in that work
day and night. 34 These chief fathers of the Levites
were chief throughout their generations: these dwelt
at Jerusalem.
We have here a further account of the good posture which
the affairs of religion were put into, immediately upon their
return out of Babylon. They had smarted for their former
neglect of ordinances, and under the late want of ordinances;
both these considerations made them very zealous and forward
in setting up the worship of God among them ; and 'so they
ºn their work at the right end. Instances heredf we have
here,
1. Before the house of the Lord was built, they had the
house of the tabernacle ; a plain and movable tent, which
they made use of in the mean time.
reach to have a temple, must not be without a tabernacle ; but
be thankful for that, and make the best of it. Never let God’s
work be left undone, for want of a place to do it in.
2. In allotting to the priests and Levites their respective
employments, they had an eye to the model that was drawn
up by David, and Samuel the seer, v. 22. Samuel, in his
time, had drawn the scheme of it, and laid the foundation,
though the ark was then in obscurity; and David afterward
finished it ; both by immediate direction from God. Or David,
as soon as he was anointed, had this matter in his mind, and
consulted Samuel about it, though he was then in his troubles,
and the plan was formed in concert between them. This,
perhaps, had been little regarded for many ages; but now,
after a long interruption, it is revived. In dividing the work,
they observed these ancient land-marks. -
3. The most of them dwelt at Jerusalem ; (v. 34.) yet there
were some that dwelt in the villages, (v. 16, 22.) because, it
may be, there was not yet room for them in Jerusalem ; but,
however, they were employed in the service of the tabernacle,
(v. 25.) they were to come after seven days from time to time
They had their week’s attendance in their turns.
4. Many of the Levites were employed as porters at the
gates of the house of God ; four chief porters, (v. 26.) and,
under them, to the number of 212, v. 22. They had the over-
sight of the gates, (v. 23.) were keepers of the thresholds, (as
it is in the margin, v. 19.) and keepers of the entry. This
seemed a mean office, and yet David would rather have it,
than dwell in the tents of wickedness, Ps. lxxxiv. 10. Their office
was, (1.) To open the door of God’s house every morning, (v.
27.) and shut them at night. (2.) To keep off the unclean,
and hinder those from thrusting in that were forbidden by the
law. (3.) To direct and introduce into the courts of the
Lord those that came thither to worship, and to show them
whither to go, and what to do, that they might not incur
They that cannot yet
punishment. This required care, and diligence, and constant
attendance. Ministers have work to do of this kind. -
5. Here is one Phinehas, a son of Eleazar, that is said to b
a ruler over them in time past ; (v. 20.) not the famous high
priest of that name, but, (as is supposed) an eminent Levite,
of whom it is here said, that the Lord was with him ; or, as
the Chaldee reads it, the Word of the Lord was his helper; the
Eternal Word, who is Jehovah the mighty one, on whom help
is laid. - 4 -
6. It is said of some of them, that because the charge was
upon them, they lodged round about the house of God, v. 27.
It is good for ministers to be near their work, that they may,
give themselves wholly to it. The * pitched about
15
BEFoRE CHRIST, 1400.
The death. of Saul.
I. CHRONICLES, X.
g
*—
the tabernacle, when they marched through the wilderness.
Then, they were porters in one sense, bearing the burthens of
the sanctuary ; now, porters in another sense, attending the
gates and the doors—in both instances keeping the charge of
the sanctuary. * - - e g
7. Every one knew his charge. Some were intrusted with
the plate, the ministering vessels, to bring them in and out
by tale ; (v. 28.) others were appointed to prepare the fine
flour, wine, oil, &c.; (v. 29.) others, that were priests, made
up the holy anointing oil ; (v. 30.) others took care of the
meat-offerings ; (v. 31.) others of the shew-bread, v. 32. As
in other great houses, so in God's house, the work is likely to
'oe done well, when every one knows the duty of his place,
and makes a business of it. God is the God of order: but
that which is every body’s work will be nobody’s work. w
8. The singers were employed in that work, day and night, v.
33. . They were the chief fathers of the Levites, that made a
business of it; not meansinging men, that made a trade of it.
They remained in the chambers of the temple, that they might
closely and constantly attend it ; and were therefore discharg-
ed from all other services. It should seem, some companies
were continually singing, at least, at stated hours, both day
and night. Thus was God continually praised, as it is fit he
should be who is continually doing good. Thus devout
people might, at any hour, have assistance in their devotion.
Thus was that temple a figure of the heavenly one, where
they rest not, day nor night, from praising God, Rev. iv. 8.
Blessed are they that dwell in thine house, they will be still prais-
ing thee. - - -
35 And in Gibeon dwelt the father of Gibeon,
Jehiel, whose wife’s name was Maachah: 36 And
his first-born son Abdon, then Zur, and Kish, and
Baal, and Ner, and Nadab, 37 And Gedor, and
Ahio, and Zechariah, and Mikloth. 38 And Mik-
loth begat Shimean. And they also dwelt with their
brethren, at Jerusalem, over against their brethren.
39 And Ner begat Kish ; and Kish begat Saul ; and.
Saul begat Jonathan, and Malchi-shua, and Abina-
dab, and Esh-baal. 40 And the son of Jonathan was
Merib-baal: and Merib-baal begat Micah. 41 And
the sons of Micah were, Pithon, and Melech, and
Tahrea, and Ahaz. 42 And Ahaz begat Jarah ; and
Jarah begat Alemeth, and Azmaveth, and Zimri ;
and Zimri begat Moza; 43 And Moza begat Binea;
and Rephaiah his son, Eleasah his son, Azel his son.
44 And Azel had six sons, whose names are these, I
Azrikam, Bocheru, and Ishmael, and Sheariah, and
©badiah, and Hanan. These were the sons of
Azel. - -
These verses are the very same with ch. viii. 29–38. giv-
ing an account of the ancestors of Saul, and the posterity of
Jonathan. There, it is the conclusion of the genealogy of
Benjamin ; here, it is an introduction to the story of Saul.
We take the repetition as we find it; but if we admit there are
in the originals, especially in these books, some errors of the
transcribers, I should be tempted to think this repetition arose
from a blunder. Some one, in copying out these genealogies,
having written those words, v. 34. (These dwelt in Jerusalem,)
cast his eye on the same words, ch. viii. 28. (These dwelt in
Jerusalem,) and so went on with what followed there ; and,
when he perceived his mistake, was loth to make a blot in his
book, and so let it stand. We have a rule in our law, Redun-
dans non nocet—Redwndancies do no harm.
CHAP. X.
The design of Ezra, in these books of the Chronicles, was to preserve the
records of the house of David, which, though much sunk and lessened,
in a common eye, by the captivity, yet grew more and more illustrious in
the eyes of those that lived by faith, by the nearer approach of the Son of
David. And therefore he repeats, not the history of Saul’s reign, but
only of his death, by which, way was made for David to the throne. In
this chapter, we have, I. The fatal rout which the Philistines gave to
Saul’s army, and the fatal stroke which he gave himself, v. 1–7. J.I.
The Philistines' triumph therein, v. 8–10. III. The respect which
the men of Jabesh-gilead showed the royal corpse, v. 11, 12. IV. The
reason of Saul's rejection, v. 13, 14.
1 Nº. the Philistines fought against Israel;
and the men of Israel fled from before the
Philistines, and fell down slain in mount Gilboa.
2 And the Philistines followed hard after Saul, and
of Saul.
oak in Jabesh, and fasted seven days.
after his sons; and the Philistines slew Jonathan,
—es
and Abinadab, and Malchishua, the sons of
Saul. 3 And the battle went sore against Saul, and
the archers hit him, and he was wounded of the
archers. 4 Then said Saul to his armour-bearer,
Draw thy sword, and thrust me through therewith,
lest these uncircumcised come and abuse me. But
his armour-bearer would not; for he was 3ore afraid.
So Saul took a sword, and fell upon it. 5 A.Bd
when his armour-bearer saw that Saul was dead, he
fell likewise on the sword, and died. 6 So Saul
died; and his three sons, and all his house died to-
gether. 7 And when all the men of Israel that
were in the valley saw that they fled, and that Saul
and his sons were dead, then they forsook their cities
and fled : and the Philistines came and dwelt in
them. - &
This account of Saul’s death is the same with that which we
had, 1 Sam. xxxi. 1, &c. We need not repeat the exposition,
of it. Only let us observe, -
1. Princes, sin, and the people suffer for it. It was a bad
time with Israel, when they fled before the Philistines, and fell
down slain ; (v. 1.) when they quitted their cities, and the
Philistines came, and dwelt in them, v. 7. We do not find that
they were, at this time, guilty of idolatry, as they had been
before, in the days, of the judges, and were after, in the days
of the kings. Samuel had reformed them, and they were re-
formed : and yet they are thus given to the spoil and to the rob-
bers. No doubt, there was enough in them to deserve it; but.
that which Divine Justice had chiefly an eye to, was, the sin.
Note, Princes and great men should, in a special
manner, take heed of provoking God’s wrath ; for if they kin-
dle that fire, they know not how many may be consumed by it
for their sakes. {
2. Parents sin, and the children suffer for it. When the
measure of Saul’s iniquity was full, and his day came to fall,
(which David foresaw, 1 Sam. xxvi. 10.) he not only de-
scended into battle, and perished himself, but his sons (all
but Ish-bosheth) perished with him, and Jonathan among the
rest, that gracious, generous man ; for all things come alike to
all. Thus was the iniquity of the fathers visited upon the
children ; and they fell as parts of the condemned father.
Note, They that love their seed must leave their sins, lest they
perish not alone in their iniquity, but bring ruin on their
families with themselves, or entail a curse upon them when
they are gone. -
3. Sinners sin, and, at length, suffer for it themselves,
though they be long reprieved ; for, though sentence be not
executed speedily, it will be executed. It was so upon Saul ;
and the manner of his fall was such, as, in divers particulars,
answered to his sin. (1.) He had thrown a javelin more than
once at David, and missed him ; but the archers hit him, and
he was wounded of the archers. (2.) He had commanded
Doeg to slay the priests of the Lord; and now, in despair, he
commands his armour-bearer to draw his sword, and thrust him
through. (3.) Him that had disobeyed the command of God,
in not destroying the Amalekites, his armour-bearer disobeys,
in not destroying him. (4.) He that was the murderer of the
priests, is justly left to himself to be his own murderer; and
his family is cut off who cut off the city of the priests. See,
and say, The Lord is righteous.
8 And it came to pass on the morrow, when the
Philistines came to strip the slain, that they found
Saul and his sons fallen in mount Gilboa. 9 And
when they had stripped him, they took his head, and
his armour, and sent into the land of the Philistines
round about, to carry tidings unto their idols, and to
the people. 10 And they put his armour in the
house of their gods, and fastened his head in the
temple of Dagon. 11 And when all Jabesh-gilead
heard all that the Philistines had done to Saul, 12
They arose, all the valiant men, and took away the
body of Saul, and the bodies of his sons, and brought
them to Jabesh, and buried their bones under the
13 So Saul
died for his transgression which he committed against
the Lord, even against the word of the LoRD, which
he kept not, and also for asking counsel of one that
had a familiar spirit, to inquire of it ; 14 And
1016
BEFor E CHRIST, 1048.
The history of David.
I. CHRONICLES, XI.
inquired not of the LoRo; therefore he slew him,
and turned the kingdom unto David the son of
Jesse. - -
. Here, 1. From the triumph of the Philistines over the body
of Saul, we may learn, (1.) That the greater dignity men are
advanced to, the greater disgrace they are in danger of falling
into.
more than any other of the slain. Advancement makes men
a mark for malice. (2.) That if we give not to God the glory
of our successes, even the Philistines will rise up in judgment
against us, and condemn us; for, when they had obtained a
victory over Saul, they sent tidings to their idols. Poor idols,
that knew not what was done a few miles off, till the tidings
were brought them ; nor then neither | They also put Saul’s
armour in the house of their gods, v. 10. Shall Dagon have so
great a room in their triumphs, and the true and living God be
forgotten in ours ? -
2. From the triumph of the men of Jabesh-gilead in the
rescue of the bodies of Saul and his sons, we learn that there is
a respect owing to the remains of the deceased, especially of
dead princes. We are not to inquire concerning the eternal
state ; that must be left to God; but we must treat the dead
body, as those who remember it has been united to an immor-
tal soul, and must be so again.
3. From the triumphs of divine justice in the ruin of Saul,
we may learn, (1.) That sin of sinners will certainly find
'them out, sooner or later ; Saul died for his transgression. (2.)
That no man’s greatness can exempt him from the judgment
of God. (3.) Disobedience is a killing thing. Saul died for
zot keeping the word of the Lord, by which he was ordered to ||
destroy the Amalekites. (4.) Consulting with witches is a
sin that fills the measure of iniquity as soon as any thing.
Saul inquired of one that had a familiar spirit, and inquired
not of the Lord, therefore he slew him, v. 13, 14. Saul slew
himself, and yet it is said, God slew him. What is done by
wicked hands, is yet done by the determinate counsel and fore-
knowledge of God. They that abandon themselves to the
Devil, shall be abandoned to him ; so shall their doom be.
It is said, 1 Sam. xxviii. 6. Saul did inquvre of the Lord, and
he answered him not : but here, it is said, Saul did not inquire of
God ; for he did not till he was brought to the last extremity;
and then it was too late.
CHAP. XI.
£n this chapter, is repeated, I. The elevation of David to the throne im-
nediately upon the death of Saul, by common consent, v. 1–3. II.
His gaining the castle of Zion out of the hands of the Jebusites, v.4–9.
_III. * catalogue of his worthies, and the great men of his kingdom,
v. 10—47. . -
1 YºYHEN all Israel gathered themselves to Da-
vid unto Hebron, saying, Behold, we are thy
bone and thy flesh. 2 And, moreover, in time past,
even when Saul was king, thou wast he that led-
dest out and broughtest in Israel : and the Lord
thy God said unto thee, Thou shalt feed my people
Hsrael, and thou shalt be ruler over my people
Israel. '3 Therefore came all the elders of Israel to
the king to Hebron ; and David made a covenant
with them in Hebron before the Lord ; and they
anointed David king over Israel, according to the
word of the Lord by Samuel. 4 And David and
all Israel went to Jerusalem, which is Jebus; where
the Jebusites were, the inhabitants of the land. 5
And the inhabitants of Jebus said to David, Thou
shalt not come hither. Nevertheless David took
the castle of Zion, which is the city of David. 6
And David said, Whosoever smiteth the Jebusites
first shall be chief and captain. So Joab the son of
Zëruiah, went first up, and was chief. 7 And
David dwelt in the castle; therefore they called it
The city of David. 8 And he built the city round
about, even from Millo round about: and Joab re-
paired the rest of the city. 9 So David waxed
ºter and greater: for the Lord of hosts was with
*III] .
David is here brought to the possession,
1. Of the throne of Israel, after he had reigned seven years
in Hebron, over Judah only. In consideration of his relation
to them, (v. 1.) his former good services, and especially the
divine designation, (v. 2.) they anointed him their king; he
VOL. I. 6 o
Saul’s dead body, because he was a king, was abused
covenanted to protect them, and they to bear faith and true
allegiance to him, v. 3. Observe, (1.) God’s counsels will be
fulfilled at last, whatever difficulties lie in the way. If God.
had said, David shall rule, it is in vain to oppose it. (2.)
Men that have long stood in their own light, when they have
long wearied themselves with their lying vanities, it is to be
hoped, will understand the things that belong to their peace,
and return to their own mercies. (3.) Between prince and
people there is an original contract, which both ought reli-
giously to observe. If ever any prince might have claimed an
absolute, despotic power, David might, and might as safely as
any have been intrusted with it; and yet he made a covenant
with the people, took the coronation oath, to rule by law.
3. Of the strong hold of Zion, which was held by the Jebu.
sites till David’s time. Whether God had a particular eye
upon it as a place fit to make a royal city, or that he had a
promise of it from God, it seems that one of his first exploits
was to make himself master of that fort; and when he had it,
he called it the city of David, v. 6. To this, reference is had,
Ps. ii. 6. I have set my king upon my holy hill of 2ion. See
here what quickens and engages resolution in great under-
takings. (1.) Opposition. When the Jebusites set David at
defiance, and said, Thow shalt mot come hither, he resolved to
force it, whatever it cost him. (2.) Prospect of preferment.
When David proposed to give the general’s place to him that
would lead the attack upon the castle of Zion, Joab was fired
with the proposal, and he went up first and was chief. It has
been said, “Take away honour out of the soldier's eye, and
: you cut off the spurs from his heels.”
10 These also are the chief of the mighty men
whom David had, who strengthened themselves
with him in his kingdom, and with all Israel, to
make him king, according to the word of the LoRD
concerning Israel. 11 And this is the number of
the mighty men whom David had ; Jashobeam an
Hachmonite, the chief of the captains: he lifted up
his spear against three hundred, slain by him at one
time. 12 And after him was Eleazar the son of
Dodo the Ahohite, who was one of the three mighties:
13 He was with David at Pas-ammim, and there
the Philistines were gathered together to battle,
where was a parcel of ground full of barley; and
the people fled from before the Philistines. 14 And
they set themselves in the midst of that parcel, and
delivered it, and slew the Philistines; and the
LoRD saved them by a great deliverance. 15 Now
three of the thirty captains went down to the rock to
David, into the cave of Adullam ; and the host of
the Philistines encamped in the valley of Rephaim.
; 16 And David was then in the hold, and the Philis-
times' garrison was then at Beth-lehem. I7 And
David longed, and said, Oh, that one would give
me drink of the water of the well of Beth-lehem.
that is at the gate 18 And the three brake through
the host of the Philistines, and drew water out of
the well of Beth-lehem that was by the gate, and
took it, and brought it to David : but David would
not drink of it, but poured it out to the LoRD, 19.
And said, My God forbid it me, that I should do
this thing : shall I drink the blood of these men that
have put their lives in jeopardy ? for with the
jeopardy of their lives they brought it. Therefore
he would not drink it. These things did these three
mightiest. 20 And Abishai the brother of Joab, he
was chief of the three : for lifting up his speal.
against three hundred, he slew them, and had a name
among the three. 21 Of the three, he was more
honourable than the two, for he was their captain ;
howbeit he attained not to the first three. 22, Be-
naiah the son of Jehoiada, the son of a valiant man
of Kabzeel, who had done many acts; he slew two
lion-like men of Moab : also he went down and slew
a lion in a pit in a snowy day. 23 And he skew an
Egyptian a man of great stature, five cubits high;
and in the Egyptian’s hand. wº a spear like a
|0|7
BEFoRE CHRIST, 1048.
David's worthies.
I. CHRONICLES, XII.
º
*—
weaver’s beam ; and he went down to him with a
staff, and plucked the spear out of the Egyptian’s
hand, and slew him with his own spear. 24. These
things did Benaiah the son of Jehoiada, and had a
name among the three mighties. 25 Behold, he
was honourable among the thirty, but attained not
to the first three: and David set him over his guard.
26 Also the valiant men of the armies were, Asahel
the brother of Joab, Elkanah the son of Dodo of
Beth-lehem, 27 Shammoth the Harorite, Helez
the Pelonite, 28 Ira the son of Ikkesh the Tekoite,
Abiezer the Antothite, 29 Sibbecai the Hushathite,
Ilai the Ahohite, 30 Maharai the Netophathite,
|Heled the son of Baanah the Netophathite, 31
Ithai the son of Ribai of Gibeah, that pertained to
the children of Benjamin, Benaiah the Pirathonite,
32 Hurai of the brooks of Gaash, Abiel the Arba-
thite, 33 Azmaveth the Baharumite, Eliahba the
Shaalbonite, 34. The sons of Hashem the Gizonite,
Jonathan the son of Shage the Hararite, 35 Ahi-
ham the son of Sacar the Hararite, Eliphal the son
of Ur, 36 Hepher the Mecherathite, Ahijah the
Pelonite, 37 Hezro the Carmelite, Naarai the son
of Ezbai, 38 Joel the brother of Nathan, Mibhar,
the son of Haggeri, 39 Zelek the Ammonite, Na-
harai the Berothite, the armour-bearer of Joab the
son of Zeruiah, 40 Ira the Ithrite, Gareb the Ith-
rite, 41 Uriah the Hittite, Zabad the son of Ahlai,
42 Adina the son of Shiza the Reubenite, a captain
of the Reubenites, and thirty with him. 43 Hanan
the son of Maachah, and Joshaphat the Mithmite,
44 Uzzia the Ashterathite, Shama and Jehiel the
sons of Hothan the Aroerite, 45 Jediael the son
of Shimri, and Joha his brother, the Tizite, 46
Eliel the Mahavite, and Jeribai and Joshaviah, the
sons of Elnaam, and Ithmah the Moabite, 47 Eliel,
and Obed, and Jasiel the Mesobaite.
We have here an account of David's Worthies, the great
men of his time that served him, and were preferred by him.
The first edition of this catalogue we had, 2 Sam. xxiii. 8, &c.
This is much the same, only that those named here, from v.
41. to the end, are added. Observe,
1. The connection of this catalogue with that which is said
concerning David, v. 9. ( 1.) David waxed greater and greater,
and these were his mighty men. Much of the strength and
honour of great men is borrowed from their servants, and de-
pends upon them, which cannot but somewhat diminish pomp
and power, in the opinion of those that are wise. David is
great, because he has great men about him ; take these away,
and he is where he was. (2.) The Lord of hosts was with him,
and these were the mighty men which he had. God was with
him, and wrought for him, but by men and means, and the use
of second causes. By this it appeared that God was with him,
that he inclined the hearts of those to come over to him, that
were able to serve his interest. As, if God be for us, none can
be against us; so if God be for us, all shall be for us, that we
have occasion for.
crease, not to the hosts he had, but to the Lord of hosts ; not
to the mighty men that were with him, but to the mighty God,
whose presence with us is all in all.
2. The title of this catalogue ; (v. 10.) These are the men
who strengthened themselves with him. In strengthening him,
they strengthened themselves, and their own interest ; for his
advancement was theirs. What we do in our places for the
support of the kingdom of the Son of David, we shall be gain-
ars by. In strengthening it, we strengthen ourselves. It may
be read, They held strongly with him, and with all Israel. Note,
When God has work to do, he will not want fit instruments to
do it with. If it be work that requires mighty men, mighty
men shall be either found, or made, to effect it, according to
the word of the Lord. -
3. That which made all these men honourable, was the
good service that they did to their king and country; they
helped to make David king, v. 10. A good work . They slew
the Philistines, and other public enemies, and were instru-
mental to save Israel. Note, The way to be great is to do
good. Nor did tº in this honour without labour, and the
018
Yet David ascribed his success and in-
hazard of their lives. The honours of Christ’s kingdom. are
prepared for those that fight the good fight of faith, that labour
and suffer, and are willing to venture all, even life itself, for
Christ and a good conscience. It is by a patient continuance
in well-dding, that we must seek for glory, and honour, and
immortality; and they that are faithful to the Son of David,
shall find their names registered and enrolled much more to
their honour than these are in the records of fame. * .
4. Among all the great exploits of TXavid's mighty men,
here is nothing great mentioned concerning David himself,
but his pouring out water before the Lord, which he had longed
for, v. 18, 19. Four very honourable dispositions of David
appeared in that action, which, for aught I know, make it as
great as any of the achievements of those Worthies. (1.)
Repentance for his own weakness. It is really an honour to
a man, when he is made sensible that he has said or done any
thing unadvisedly, to unsay it, and undo it again, by repent-
‘ance; as it is a shame to a man, when he has said or done
amiss, to stand to it. (2.) Denial of his own appetite. He
longed for the water of the well of Beth-lehem ; but when he
had it, he would not drink it, because he would not so far
humour himself and gratify a foolish fancy. He that has such
a rule as this over his own spirit, is better than the mighty. It
is an honour to a man to have the command of himself; but
he that will command himself, must sometimes cross himself.
(3.) Devotion toward God. That water which he thought too
good, too precious, for his own drinking, he poured out to the
Lord, for a drink-offering. If we have any thing better than
another, let God be honoured with it, who is the best, and
should have the best. (4.) Tenderness of his servants. It
put him into the greatest confusion imaginable, to think that
three brave men should hazard their lives, to fetch water for
him. In his account, it turns the water into blood. It is the
honour of great men not to be prodigal of the blood of those
they employ, but, in all the commands they give them, to put
their own souls into their souls’ stead. .
5. In the wonderful achievements of these heroes, the power
of God must be acknowledged. How could one slay 300, and
another the same number, (v. 11, 20.) another two lion-like
men, (v. 22.) and another an Egyptian giant, (v. 23.) if they.
had not had the extraordinary presence of God with them, ac-
cording to that promise, (Josh. xxiii. 10.) One man of you
shall chase a thousand, for the Lord your God fighteth for you.
6. One of these Worthies is said to be an Ammonite, (v. 39.)
another a Moabite; (v. 46.) and yet the law was, that an Am-
monite, and a Moabite, show.ld not enter into the congregation of
the Lord, Deut. xxiii. 3. These, it is likely, had approved
themselves so hearty for the interest of Israel, that in their
case it was thought fit to dispense with that law, and the ra-
ther, because it was an indication that the Son of David would
have Worthies among the Gentiles: with him there is neither
Greek nor Jew.
- CHAP. XII.
What the mighty men did toward making David king, we read in the
foregoing chapter. Here we are told what the many did towards it. It
was not all at once, but gradually, that David ascended the throne. His
kingdom was to last ; and, therefore, like fruits that keep longest, it
ripened slowly. After he had long waited for the vacancy of the throne,
it was at two steps, and those above seven years distant, that he ascended
it. Now we are here told, I. What help came in to him, to Ziklag, to
make him king of Judah, p. 1–22. II. What help came in to him, in
Hebron, to make him king over all Israel, above seven years after, v.
23–40. -
1 OW these are they that camé to David to
Ziklag, while he yet kept himself close, be-
cause of Saul the son of Kish : and they were
among the mighty men, helpers of the war. 2 They
were armed with bows, and could use both the right'
hand and the left in hurling stones and shooting
arrows out of a bow, even of Saul’s brethren of Ben-
jamin. 3 The chief was Ahiezer, then Joash, the
sons of Shemaah the Gibeathite ; and Jeziel and
Pelet, the sons of Azmaveth.; and Berachah, and
Jehu the Antothite, 4 And Ismaiah the Gibeonite,
a mighty man among the thirty, and over the thirty,
and Jeremiah, and Jahaziel, and Johanan, and
Josabad the Gederathite, 5 Eluzai, and Jerimoth,
and Bealiah, and Shemariah, and Shephatiah the
Haruphite, 6 Elkanah, and Jesiah, and Azareel,
and Joezer, and Jashobeam, the Korhites, 7 And
Joelah, and Zebadiah, the sons of Jeroham of Ge-
dor. 8 And of the Gadites, there separated them-
T3EFORE CHRIST, 1055.
Forces of David at Ziklay.
I. CHRONICLES, XII.
selves unto David, into the hold to the wilderness,
men of might, and men of war fit for the battle, that
could handle shield and buckler, whose faces were
like the faces of lions, and were as swift as the roes
upon the mountains; 9 Ezer the first, Obadiah the
second, Eliab the third, 10 Mishmannah the fourth,
Jeremiah the fifth, 11 Attai the sixth, Eliel the
seventh, 12 Johanan the eighth, Elzabad the ninth,
13 Jeremiah the tenth, Machbanai the eleventh.
14. These were of the sons of Gad, captains of the
nost: one of the least was over an hundred, and the
greatest over a thousand. , 15 These are they that
went over Jordan in the first month, when it had
overflown all his banks ; and they put to flight all
them of the valleys, both toward the east and toward
the west. 16 And there came of the children of Ben-
jamin and Judah to the hold unto David. , 17 And
David went out to meet them, and answered and said
unto them, If ye be come peaceably unto me to help
me, mine heart shall be knit unto you : but if ye be
"come to betray me to mine enemies, seeing there is
no wrong in mine hands, the God of our fathers look
thereon, and rebuke it. 18 Then the spirit came
upon Amasai, who was chief of the captains, and he
said, Thine are we, David, and on thy side, thou son
of Jesse : peace, peace be unto thee, and peace be to
thine helpers ; for thy God helpeth thee. Then
David received them, and made them captains of the
band. 19 And there fell some of Manasseh to Da-
vid, when he came with the Philistines against Saul
to battle ; but they helped them not : for the lords
of the Philistines, upon advisement, sent him away,
saying, He will fall to his master Saul, to the jeo-
pardy of our heads. 20 As he went to Ziklag, there
fell to him of Manasseh, Adnah, and Jozabad, and
Jediael, and Michael, and Jozabad, and Elihu, and
Zilthai, captains of the thousands that were of Ma-
nasseh. 21 And they helped David against the
band of the rovers: for they were all mighty men of
valour, and were captains in the host. 22 For at
that time, day by day, there came to David to help
him, until it was a great host, like the host of God.
We have here an account of them that appeared and acted
as David's friends, upon the death of Saul, to bring about the
revolution. All the forces he had, while he was persecuted,
was but 600 men, those served for his guards ; but when the
time was come that he must begin to act offensively, Provi-
dence brought in more to his assistance. Even while he kept
himself close, because of Saul, v. 1. he did not appear to invite
or encourage his friends, and well-wishers, to come in to him,
not foreseeing that the death of Saul was so near. God was in-
clining and preparing them to come over to him with seasonable
succours. They that trust God to do his work for them in his
own way and time, shall find his providence outdoing all their
forecast and contrivance. The war was God’s, and he found
out helpers of the war, whose forwardness to act for the man
God designed for the government, is here recorded to their
honour.
I. Some, even of Saul’s brethren, of the tribe of Benjamin,
and akin to him, came over to David, v. 2. What moved
them to it, we are not told ; probably, a generous indignation
at the base treatment which Saul, one of their tribe, gave him,
animated them to appear the more vigorously for him, that
the guilt and reproach of it might not lie upon them. These
Benjamites are described to be men of great dexterity, that
were trained up in shooting and slinging, and used both hands
alike ; ingenious, active men; a few of these might do David a
great deal of service. Several of the leading men of them are
here named. See Judges xx. 16. **
II. Some of the tribe of Gad, though seated on the other
side Jordan, had such a conviction of David’s title to, and fit-
ness for, the government, that they separated themselves from
their brethren, (a laudable separation it was,) to go to David,
though he was in the hold in the wilderness, v. 8, probably,
Some of his strong holds in the wilderness of Engedi ; they
were but few, eleven in all, here named, but they added much
to David's strength. Those that had hitherto come in to his
assistance, were most of them men of broken fortunes, dis-
tressed, discontented, and soldiers of fortune, that came to him
rather for protection, than to do him any service, 1 Sam. xxii.
2. But these Gadites were brave men, men of war, and fit for
the battle, v. 8, For, 1. They were able-bodied men, men of
incredible swiftness, not to fly from, but to fly upon, the ene-
my, and to pursue the scattered forces; in this they were as
swift as the roes upon the mountains, so that no man could run
from them ; and yet they had faces like the faces of lions, so that
no man could out-fight them. 2. They were disciplined men,
trained up to military exercise; they could handle shield and
buckler, use both offensive and defensive weapons. , 3. They
were officers of the militia in their own tribe, v; 14. so that
though they did not bring soldiers with them, they had them
at command hundreds, thousands. 4. They were daring
men, that could break through the greatest difficulties. Upon
somé expedition or other, perhaps this to David, they swam
over Jordan, when it overflowed all its banks, v. 15. Those are
fit to be employed in the cause of God, that venture thus in a
dependence upon the divine protection, 5. They were men
that would go through with the business they engaged...in.
What enemies they were that they met with in the vallies,
when they had passed Jordan, does not appear ; but they put
them to flight with their lion-like faces, and pursued them with
matchless fury, both toward the east, and toward the west ;
which way soever they turned, they followed the blow, and
did not do their work by halves.
III. Some of Judah and Benjamin came to him, v. 16. Their
leader was Amasai; whether the same with that Amasa that
afterwards sided with Absalom, (2 Sam. xvii. 25.) or no, does
not appear. Now here we have,
1. David's prudent treaty with them, v. 17. He was sur-
prised to see them, and could not but conceive some jealousy
of the intentions of their coming, having been so often in
danger by the treachery of the men of Ziph, and the men of
Keilah, who yet were all men of Judah. He might well be
timorous, whose life was so much struck at ; might well be
suspicious, who had been deceived in so many, that he said
in his haste, All men are liars. No marvel that he meets these
men of Judah with caution. Observe how he puts the matter
to themselves, how fairly he deals with them. As they are,
they shall find him ; so shall all that deal with the Son of
David. (1.) If they be faithful and honourable, he will be
their rewarder. “If ye be come peaceably wrºto me, to help me,
though ye come late, and have left me exposed a great while ;
though ye bring no great strength with you to turn the scale
for me, yet I will thankfully accept your good will, and my
heart shall be knit unto you ; I will love you and honour you,
and do you all the kindness I can.” Affection, respect, and
service, that are cordial and sincere, will find, favour with a
good man, as they do with a good God, though clogged with
infirmities, and turning to no great account. . But, (2.) If
they be false, and come to betray him into the hands of Saul,
under colour of friendship, he leaves them to God to be their
Avenger, as he is, and will be, of every thing that is treacher-
ous and perfidious. Never was man more violently run dowr
than David was, (except the Son of David himself,) and yet
he had the testimony of his conscience, that there was no
wrong in his hands. He meant no harm to any, man, which
was his rejoicing in the day of evil, and enabled him, when
he feared treachery, to commit his cause to him that judges
righteously. He will not be judge in his own cause, though a
wise man ; nor avenge himself, though a man of valour ; but
let the righteous God, who hath said, Vengeance is mine, do
both. The God of our fathers look thereon, and rebuke it. , Ob-
serve, in this appeal, [1..] He calls God, the God, of, our
fathers, both his fathers and theirs. Thus he reminds them
not to deal ill with him ; for they were both descendants from
the same patriarchs; they both were dependants on the same
God. Thus he encourages himself to believe that God would
right him, if he were abused ; for he was the God of his fathers,
and therefore a blessing was entailed on him ; and a God to
all Israel, and therefore not only a Judge to all the earth, but
particularly concerned in determining controversies between
contesting Israelites. [2.] He does not imprecate any fearful.
judgment upon them, though they should deal treacherously,
but very modestly refers himself to the divine wisdom and jus-
tice; The Lord look thereon, and judge as he sees, (for he sees
men's hearts,) and rebuke it. It becomes those that appeal to
God to express themselves with great temper and moder-
ation ; for the wrath of man works not the righteousness of
iod. ~
2. Their hearty closure with him, o. 18. Amasai was their
spokesman, on whom the Spirit of the Hºme not a spirit
BºFoEE CHRIST, 1048.
I. CHRONICLE S. XII. Forces of David at Hebron.
*-
sº---—
of prophecy, but a spirit of wisdom and resolution, according
to the occasion, putting words into his mouth, unpremedi-
£ated, which were proper both to give David satisfaction, and
to animate those that accompanied him. Nothing could be
said finer, more lively, or more pertinent to the occasion. For
himself and all his associates, (1.) He professes a very cor-
dial adherence to David, and his interest, against all that op-
posed him, and a resolution to stand by him with the hazard
of all that was dear to him, Thine are we, David, and on thy
side, thow son of Jesse. In calling him the son of Jesse, they re-
mind themselves that he was lineally descended from Nahshon
and Salmon, who, in their days, were princes of the tribe of
Judah. Saul called him so in disdain, (1 Sam. xx. 27; xxii.
7.) but they look upon it as his honour. They were convinced
that he was on God’s side, and that God was on his side ; and
therefore Thine are we David, and on thy side. It is good, if
we must side, to side with those that side with God, and have
God with them. (2.) He wishes prosperity to David and his
cause, not drinking a health, but praying for peace to him and
all his friends and well-wishers : “Peace, peace be unto thee,
all the good thy heart desires, and peace be to thine helpers,
among whom we desire to be reckoned, that peace may be on
us. (3.) He assures him of help from heaven ; For thy God
helpeth thee.: therefore we wish peace may be, and therefore
we doubt not but peace shall be, to thee and thy helpers.
God is thy God, and those that have him for their God, no
doubt, have him for their Helper in every time of need and
danger.” From these expressions of Amasai, we may take in-
struction how to testify, our affection and allegiance to the
Lord Jesus ; his we must be without reservation, or power of
revocation ; on his side we must be forward to appear and act ;
to his interest we must be hearty well-wishers; Hosanna,
prosperity to his gospel and kingdom ; for his God helpeth
him, and will, till he have put down all opposing rule, prin-
cipality, and power. -
3. David’s cheerful acceptance of them into his interest and
friendship. Charity and honour teach us to let fall our jea-
Housies, as soon as satisfaction is given us; David received
them and preferred them to be captains of the band.
IV. Some of Manasseh likewise joined in with him, v. 19.
Providence gave them a fair opportunity to do it, when he and
his men marched through their country, upon this occasion.
Achish took David with him when he went out to fight with
Saul; but the lords of the Philistines obliged him to with-
draw. We have the story, 1 Sam. xxix. 4, &c. In his return,
Some great men of Manasseh, who had no heart to go join
with Saul against the Philistines, struck in with David, and
very seasonably, to help him against the band of Amalekites,
who had plundered Ziklag; they were not many, but they
were all mighty men, and did David good service upon that
occasion, 1 Sam. xxx. See how Providence provides. Da-
vid's interest grew strangely, just then when he had occasion
to make use of it, v. 22. Auxiliary forces flocked in daily, till
he had a great host. When the promise comes to the birth,
leave it to God to find strength to bring forth.
23. And these are the numbers of the bands that
were ready armed to the war, and came to David to
Hebron, to turn the kingdom of Saul to him, ac-
cording to the word of the Lo Rd. 24. The children
of Judah that bare shield and spear were six, thou-
sand and eight hundred, ready armed to the war. ,
25 Of the children of Simeon, mighty men of valour
for the war, seven thousand and one hundred. 26
Of the children of Levi, four thousand and six hun-
dred. 27 And Jehoiada was the leader of the
Aaronites, and with him were three thousand and
seven hundred. 28 And Zadok a young man
mighty of valour, and of his father’s house twenty
and two captains. 29 And of the children of Ben-
jamin, the kindred of Saul, three thousand: for
hitherto the greatest part of them had kept the ward
of the house of Saul. 30 And of the children of
men of valour, famous throughout the house of their
fathers. 31 And of the half tribe of Manasseh
eighteen thousand, which were expressed by name,
to come and make David king. 32 And of the
children of Issachar, which were men that had un-
derstanding of the times, to know what Israel ought
to do ; the heads of them were two hundred, and all
their brethren were at their commandment. 33 Of
Zebulun, such as went forth to battle, expertin war,
with all instruments of war, fifty thousand which
could keep rank: they were not of double heart.
34 And of Naphtali a thousand captains, and with
them, with shield and spear, thirty and seven thou-
sand. 35 And of the Danites, expert in War, twenty
and eight thousand and six hundred. 36 And of
Asher, such as went forth to battle, expert in war,
forty thousand. 37 And on the other side of Jordan,
of the Reubenites, and the Gadites, and of the half
tribe of Manasseh, with all manner of instruments
of war for the battle, an hundred and twenty thou–
sand. 38 All these men of war, that could keep
rank, came with a perfect heart to Hebron, to make
David king over all Israel: and all the rest also of
Israel were of one heart to make David king. 39
And there they were with David three days, eating
and drinking : for their brethren had prepared for
them. 40 Moreover, they that were nigh them, even. “
unto Issachar and Zebulun and Naphtali, brought
bread on asses, and on camels, and on mules, and
on oxen ; and meat, meal cakes of figs, and bunches.
of raisins, and wine, and oil, and oxen, and sheep
abundantly : for there was joy in Israel.
We have here an account of those who were active in per-
fecting the settlement of David upon the throne after the death
of Ishbosheth. We read, ch. xi. 1. and before, 2 Sam. v. 1.
that all the tribes of Israel came, either themselves, or by their
representatives, to Hebron, to make David king; now here
we have an account of the quota which every tribe brought in
ready armed to the war, in case there should have been any op-
position, v. 23. We may observe here,
1. That those tribes that lived nearest brought in the few-
est; Judah but 6,800, (v. 24.) Simeon but 7,100, (v. 25.)
whereas Zebulun, that lay remote, brought 50,000, Asher,
40,000, and the two tribes and a half on the other side Jordan,
120,000. Not as if the next adjacent tribes were cold in the
cause ; but they showed as much of their prudence in bring-
ing few, since all the rest lay so near within call, as the others
did of their zeal in bringing so many. The men of Judah had
enough to do to entertain those that came from afar.
2. The Levites themselves, and the priests, called here the
Aaronites, appeared very hearty in this cause, and were ready,
if there were occasion, to fight for David, as well as pray for
him ; because they knew he was called of God to the govern-
ment, vi. 26–28.
3. Even some of the kindred of Saul came over to David ;
(v. 29.) not so many as of the other tribes, because a foolish
affection for their own tribe, and a jealousy for the honour of
it, kept many of them long in the sinking interest of Saul's
family. Kindred should never overrule conscience. Call no
: man Father to this extent, but God only. * |
4. It is said of most of those, that they were mighty men of
valour, (v. 25, 28, 30.) of others, that they were expert in war,
; (v. 35, 36.) and of them all, that they could keep rank, v. 38.
They had a great deal of martial fire, and yet were governable,
and subject to the rules of order; warm hearts, but cool heads.
5. Some were so considerate as to bring with them arms,
and all instruments for war; (v. 24, 33, 37.) for how could
they think that David should be able to furnish them?
6. The men of Issachar were the fewest of all, but 200;
and yet as serviceable to David's interest, as those that
brought in the greatest numbers; these few being, in effect,
the whole tribe. For, (1.) They were men of great conduct,
above any of their neighbours ; men that had understanding
of the times, to know what Israel ought to do. . They under-
stood the natural times, could discern the face of the sky, were
weather-wise, could advise their º: . the proper
2- tº--~ : º * , º' tº * * times for ploughing, sowing, reaping, &c.; the ceremonia,
Ephraim twenty thousand and eight hundred, mighty [i.e., the #. jºint. . .*. feasts; therefore
they are said to call the people to the mountain, (Deut. xxxiii
19.) for almanacks were not then so common as now... Or
rather, the political times; they understood public affairs
: the temper of the nation, and the tendencies of the present
It is the periphrasis of statesmen, that they know the
i. 13. Those of that tribe were greatly intent on
public affairs, and had good intelligence from abroad: and
times, Esth. i.
eVentS.
102ſ)
BEFor E CHRIST, 1048.
Removal of the ark.
I. CHRONICLES, XIII.
f*——
they made a good use of it; they knew what Israel ought to
do : from their observation and experience, they learned both
their own and others’ duty and interest. In this critical
juncture, they knew Israel ought to make David king. It was
not only expedient, but necessary ; the present posture of
affairs called for it. The men of Issachar dealt mostly in
country-business, and did not much intermeddle in public
affairs; which gave them an opportunity of observing others,
and conversing with themselves. A stander-by sees some-
times more than a gamester. (2.) They were men of great
interests; for all their brethren were at their commandment.
The commonalty of that tribe having bowed their shoulders to
bear, (Gen. xlix. 15.) the great men had them at their beck.
Hence we read of the princes of Issachar, Judg. v. 15. They
knew how to rule, and the rest knew how to obey. It is
happy indeed, when those that should lead are intelligent
and judicious; and those who are to follow, modest and
obsequious. =
7. It is said of them all; that they engaged in this enterprise
with a perfect heart ; (v. 38.) and particularly of the men of
Zebulun, that they were not of double heart, v. 33. They were,
in this matter, Israelites indeed, in whom was no guile. And
this was their perfection, that they were of one heart in it,
7), ; None had any separate interests, but all for the public
good.
Lastly, The men of Judah, and others of the adjacent tribes,
prepared for the victualling of their respective camps, when
they came to Hebron, v. 39, 40. They that were at the least
pains in travelling to this convention or congress of the states,
thought themselves obliged to be at so much the more charge
in entertaining the rest, that there might be something of an
equality. A noble feast was made (was made for laughter,
Eccl. x. 19.) upon this occasion, for there was joy in Israel,
v. 40. And good reason ; for when the righteous bear rule, the
city rejoices. Thus, when the throne of Christ is set up in a
soul, there is, ought to be, great joy in that soul : and provi-
sion is made for the feasting of it ; not, as here, for two or
three days, but for the whole life, nay, for eternity.
CHAP. XIII.
-* the foregoing chapter we have David made king, by which the civil go-
vernment was happily settled. In this chapter care is taken about reli-
gton. . J. David consults with the representatives of the people about
bringing up the ark out of its obscurity into a public place ; and it is re-
solved on, v. 1-4, II. With a great deal of solemnity and joy, it is
carried from Kirjath-fearim, v. 5–8. III. Uzza is struck dead for
touching its which, for the present, spoils the solemnily, and stops the
proceedings, v. 9–14.
1 A ND David consulted with the captains of
*A thousands and hundreds, and with every
leader. 2 And David said unto all the congrega-
tion of Israel, If it seem good unto you, and that
it be of the LORD our God, let us send abroad unto
our brethren every where, that are left in all the
land of Israel, and with them also to the priests
and Levites which are in their cities and suburbs,
that they may gather themselves unto us: 3 And
let us bring again the ark of our God to us.: for
we inquired not at it in the days of Saul. 4 And
all the congregation said that they would do so :
for the thing was right in the eyes of all the people.
5 So David gathered all Israel together, from Shi-
hor of Egypt even unto the entering of Hamath, to
bring the ark of God from Kirjath-jearim. 6 And
David went up, and all Israel, to Baalah, that is,
to Kirjath-jearim, which belonged to Judah, to bring
up thence the ark of God the Lo RD, that dwelleth
between the cherubims, whose name is called on
it. 7 And they carried the ark of God in a new
cart out of the house of Abinadab : and Uzza and
Ahio drave the cart. 8 And David and all Israel
played before God with all their might, and with
singing, and with harps, and with psalteries,
and with timbrels, and with cymbals, and with
trumpets.
Here is, I. David’s pious proposal to bring up the ark of
God to Jerusalem, that the royal city might be the holy city,
v. 1–3. This part of the story we had not in Samuel. We
‘may observe in this proposal,
‘upon Saul.
* —-sº
1. That as soon as David was well seated on his throne, he
had thoughts concerning the ark of God ; Let us bring that tº
ws, v. 3. Two things he aimed at herein. (1.) To do honour
to God, by showing respect to his ark, the token of his pre-
sence. As soon as he had power in his hand, he would u
it for the advancement and encouragement of religion. Note,
It ought to be the first and great care of thºse that are enrich-
ed and preferred, to honour God with their honours, and to
serve him, and the interests of his kingdom among men, with
their wealth and power. David said not, “What pompous
thing shall I do now 2° or, “What pleasant thing º' but,
“What pious thing, to have the comfort and benefit of that
sacred oracle. Let us bring it to us, not only that we may be
a credit to it, but that it may be a blessing to us.” They that
honour God, profit themselves. Nºte, It is the wisdom of
those who are setting out in the world, to take God’s ark with
them, and to make his oracles their counsellors, and his laws
their rule. Those are likely to proceed in the favour of God,
who thus begin in the fear of God.
2. That he consulted with the leaders of the people about
it, v. 1: . Though it was, without doubt, a very good work, and,
being king, he had authority to command the doing of it; yet
he chose rather to do it by consultation ; (1.) That he might
show respect to the great men of the kingdom, and put honour
upon them. Though they made him king, yet he would not
rule with a high hand ; saying, “We will and command, and
it is our royal pleasure that you do so and so ; and we will be
obeyed ;” but, “If it seem good to you, and you think that
the motion comes from the Lord our God, let us send out
orders for this purpose.” No prince that is wise will covet to
be absolute. The people's allegiance is best secured by
taking their concurrence in their representatives., Happy
then art thou, O Britain l (2.) That he might be advised by
them in the manner of doing it ; whether just now, whether
publicly. David was a very intelligent man himself, and
yet consulted with his captains ; for in the multitude of coun-
sellors there is safety. It is wisdom to make use of the wisdom
of others. (3.) That, they joining in it, it might pass the
better for a national act, and so might procure a national
blessing.
3. That he would have all the people summoned to attend
on this occasion, both for the honour of the ark, and for the
people’s satisfaction and edification, v. 2, . Observe, (1.) He
calls the common people brethren ; which bespeaks his humi-
lity and condescension, (notwithstanding his advancement,)
and the tender concern he had for them. Thus our Lord
Jesus is not ashamed to call his people brethren, Heb. ii. 11.
(2.) He speaks of the people as a remnant that was escaped ;
Our brethren that were left in all the land of Israel. They
had been under scattering providences. Their wars with the
Philistines, and with the house of Saul, had wasted the
country, and cut off many. We now hope to see an end of
these troubles: let them that are left be quickened by late
judgments, and present mercies, to seek unto God. (3.) He
takes care that the priests and Levites, especially, should be
summoned to attend the ark ; for it was their province in a
particular manner. Thus Christian magistrates should stir
up ministers to do their duty, when they see them remiss.
(4.) That all this is upon supposition, that it is of the Lord
their God. Though it should seem good to you and me, yet, if
it be not of the Lord our God, we will not do it. Whatever
we undertake, this must be our inquiry ; “Is it of the Lord 't
Is it agreeable to his mind 7 Can we approve ourselves to
him in it ! : May we expect that he will own us?” (5.) That
thus it was requisite they should amend what had been amişº
in the last reign, and, as it were, atone for their neglect ;
“For we inquired not at it in the days of Saul ; and that was
the reason things went so ill with us: let that original error
be amended, and then we may hope to see our affairs in a
better posture.” Observe, David makes no peevish reflections
He does not say, “Saul never cared for the ark,
at least, in the latter end of his reign ;” but, in general, We
inquired not at it ; making himself with others guilty of the
neglect. It better becomes us to judge ourselves than others.
Humble good men lament their own share in national guilt,
and take shame to themselves, Dan. ix. 5, &c. e
II. The people’s ready agreement to this proposal: (v. 4.)
The thing was right in the eyes of all the people. Nobody could
say to the contrary but that it was a very good work, and
seasonable ; so that it was resolved, memine contradicente-
wnanimously, that they would do so. They that prudently
propose a good work, and lead in it, will perhaps find a more
ready concurrence in it than they expected. Great men know
not what a great deal of good they are capable of doing by
their influence on others.
1021
BEFORE CHRIST, 1048.
The prosperity of David.
I. CHRONICLES, XIV.
*–
III. The solemnity of bringing up the ark, (v. 5, &c.)
which we read before, 2 Sam. vi. 1, &c. Here therefore we
shall only observe, 1. That it is worth while to travel far to
attend the ark of God. They came out of all parts of the
country, from the river of Egypt, the utmost part south, to
the entering of Hemath, which lay furthest north, (v. 5.) to
grace this solemnity. 2. That we have reason greatly to re-
joice in the revival of neglected ordinances, and the return of
the tokens of God’s presence. When the light of religion
shines out of obscurity, when it is openly and freely professed,
is brought into reputation, and countenanced by princes and
:great ones, it is such a happy omen to a people as is worthy
to be welcomed with all possible expressions of joy. 3. When,
after long disuse, ordinances come to be revived, it is too com-
mon for even wise and good men to make some mistakes.
Who would have thought that David would have committed
Such an error as this, to carry the ark upon a cart? v. 7. Be-
cause the Philistines so carried it, and a special providence
drove the cart, (1 Sam. vi. 12.) he thought they might do so
too. But we must walk by rule, not by example, when it
varies from the rule ; even those examples which Providence
has owned are not to be followed, in violation of the rule.
9 And when they came unto the threshing-floor
of Chidon, Uzza put forth his hand to hold the ark ;
for the oxen stumbled. 10 And the anger of the
LORD was kindled against Uzza, and he smote
}him, because he put his hand to the ark: and there
he died before God. 11 And David was displeas-
ed, because the LoRD had made a breach upon
Uzza: wherefore that place is called Perez-uzza
to this day. 12 And David was afraid of God that
day, saying, How shall I bring the ark of God
home to me? 13 So David brought not the ark
home to himself to the city of David, but carried it
aside into the house of Obed-edom the Gittite. 14
And the ark of God remained with the family of
Obed-edom in his house three months. And the
†. blessed the house of Obed-edom, and all that
e had. -
This breach upon Uzza, which caused all the joy to cease,
we had an account of, 2 Sam. vi. 6. &c.
: 1. Let the sin of Uzza warn us all to take heed of presump-
tion, rashness, and irreverence, in dealing about holy things,
(v. 9.) and not to think that a good intention will justify a
bad action. In our communion with God, we must carefully
watch over our own hearts, lest familiarity breed contempt,
and we think God is any way beholden to us.
2. Let the punishment of Uzza convince us that the God
with whom we have to do is a jealous God. His death, like
that of Nadab and Abihu, proclaims aloud that God will be
-sanctified in those that come nigh wnto him, (Lev. x. 3.) and
that the nearer they are to him, the more displeased he is with
their presumptions. Let us not dare to trifle with God in our
approaches to him ; and yet let us, through Christ, come boldly
to the throne of grace ; for we are under the dispensation of
liberty and grace, not of bondage and terror.
3. Let the damp this gave to the joy of Israel be a memo-
randum to us, always to rejoice with trembling, and to serve
the Lord with fear, even then when we serve him with glad-
77 &SS.
4. Let David's displeasure, upon this occasion, caution us
to take heed to our spirits, when we are under divine rebukes,
lest, instead of submitting to God, we quarrel with him. If
od be angry with us, shall we dare be angry with him
, 5., Let the stop thus put to the solemnity caution us not to
be driven off from our duty by those providences which are
only intended to drive us from our sins. David should have
gone on with this work, notwithstanding the breach made
upon Uzza ; so might the breach have been made up.
Lastly, Let the blessing which the ark brought with it to
the house of Obed-edom encourage us to welcome God’s or-
dinances into our houses, as those that believe the ark is a
guest nobody shall lose by ; nor let it be the less precious to
us, for its being to some a stone of stumbling, and a rock of
offence. If the gospel be to some a savour of death unto
death, as the ark was to Uzza, yet let us receive it in the love
of it, and it will be to us a savour of life unto life.
CHAP. XIV.
ºn this chapter, we have, J. David's kingdom established, v. 1, 2. II. His
Jamily built up, v. 3–7. III. His enemies, the Philistines, routed in
two campaigns, v. º This is repeated here from 2 Sam. v. 11, &c.
*V-P,
1 Rºi GW Hiram king of Tyre sent messengers
to David, and timber of cedars, with masons
and carpenters, to build him an house. 2 And
David perceived that the Lord had confirmed him
king over Israel; for his kingdom was lifted up on
high, because of his people Israel. 3 And David
took more wives at Jerusalem : and David begat
more sons and daughters. 4 Now these are the
names of his children which he had in Jerusalem ;
Shammua, and Shobab, Nathan, and Solomon, 5
And Ibhar, and Elishua, and Elpalet, 6 And No-
gah, and Nepheg, and Japhia, 7 And Elishama,
and Beeliada, and Eliphalet. .
We may observe here, 1. There is no man that has such a
sufficiency in himself, but he has need of his neighbours, and
has reason to be thankful for their help. David had a very
large kingdom, Hiram a very little one ; yet David cannot
build him a house to his mind, unless Hiram furnish him both
workmen and materials, (v. 1.) which is a reason why we
º despise none, but, as we have opportunity, be obliging
to all.
2. It is a great satisfaction to a wise man, to be settled, and
to a good man, to see the special providence of God in his
settlement. The people had made David king ; but he could
not be easy, nor think himself happy, till he perceived that
the Lord had confirmed him king over Israel, v. 1. Who shall
unfix me, if God hath fixed me !
3. We must look upon all our advancements as designed
for our usefulness. David's kingdom was lifted up on high,
not for his own sake, that he might look great ; but because
of his people Israel, that he might be a guide and protector
to them. We are therefore blessed, that we may be blessings.
See Gen. xii. 2. We are not born, nor do we live, for our-
selves.
4. It is hard to thrive, and not grow secure and indulgent to
the flesh. . It was David’s infirmity, that, when he was set-
tled in his kingdom, he took more wives; (v. 3.) yet the nume-
rous issue he had, added to his honour and strength. Lo,
children are a heritage of the Lord. We had an account of
David’s children, not only in Samuel, but in this book, ch.
iii. 1, &c. and now here again ; for it was their honour to
have such a father.
8 And when the Philistines heard that David was
anointed king over all Israel, all the Philistines
went up to seek David : and David heard of it and
went out against them. 9 And the Philistines came
and spread themselves in the valley of Rephaim.
10 And David inquired of God, saying, Shall I go
up against the Philistines 2 and wilt thou deliver
them into mine hand 2 And the LoRD said unto
him, Go up ; for I will deliver them into thine hand.
Il So they came up to Baal-perazim, and David
smote them there. Then David said, God hath
broken in upon mine enemies by mine hand, like
the breaking forth of waters: therefore they called
the name of that place Baal-perazim. 12 And
when they had left their gods there, David gave a
commandment, and they were harned with fire. 13
And the Philistines yet again spread themselves
abroad in the valley. 14 Therefore David inquired
again of God: and God said unto him, Go not up
after them ; turn away from them and come upon
them over against the mulberry-trees. 15 And it
shall be, when thou shalt hear a sound of going in
the tops of the mulberry-trees, that then thou shalt
go out to battle : for God is gone forth before thee
to smite the host of the Philistines. 16 David
therefore did as God commanded him : and they
Smote the host of the Philistines from Gibeon even
to Gazer. 17 And the fame of David went out
into all lands; and the LoRD brought the fear of
him upon all nations. -
This narrative of David’s triumph over the Philistines is
much the same with that, 2 Sam. v. 17, &c.
1. Let the attack which the Philistines made upon David
forbid us to be secure in any settlement or advancement, and
BEFoEE CHRIST, 1047.
The ark at Jerusalem.
I. CHRONICLES, XV.
*——
&ngage us to expect molestation in this world. When we are
most easy, something or other may come to be a terror or vex-
ation to us. Christ's kingdom will thus be insulted by the
serpent’s seed, especially when it makes any advances.
2. Let David's inquiry of God, once and again, upon occa-
sion of the Philistines’ invading him, direct us in all our ways
to acknowledge him, in distress to fly to him, when we are
wronged, to appeal to him, and when we know not what to do,
to ask counsel at his oracles, to put ourselves under his con-
duct, and to beg of him to show us the right way. -
3. Let David's success encourage us to resist our spiritual
enemies, in observance of divine directions, and in dependence
on divine strength. Resist the Devil, and he shall fly as the
Philistines did before David.
4: Let the sound of the going in the tops of the mulberry-
trees, direct us to attend God’s motions, both in his providence
and in the influence of his Spirit. When we perceive God to
go before, let us gird up our loins, gird on our armour, and
follow him. -
5. Let David’s burning the gods of the Philistines, when
they fell into his hands, teach us a holy indignation against
idolatry, and all the remains of it. - --
6. Let David’s thankful acknowledgment of the hand of God
in his successes, direct us to bring all our sacrifices of praise
to God's altar. Not untº us, O Lord, not writo ws, but to thy
name give glory.
Lastly, Lét the name of David, not only in his own kingdom,
but among his neighbours, be looked upon as a type and figure
of the exalted honour of the Son of David ; (v. 17.) The fame
of David went out into all lands; he was generally talked of,
and admired by all people, and the Lord brought the fear of
him upon all nations. All-looked upon him as a formidable
enemy, and a desirable ally. Thus has God highly exalted
our Redeemer, and given him a name above every name.
CHAP. XV.
The bringing in of the ark to the city of David, was a very good work ; it
was resolved upon, ch. xiii. 3, and attempted, but not perfected ; it lay
by the way in the house of Obed-edom. Now this chapter gives us an
account of the completing of that good work. J. Hote it was done more
Tegularly than before. i. A place was prepared for it, v. l. 2. The
priests were ordered to carry it, v. 2–15. 3. Levites had their
offices assigned them in attending on it, v. 16–24. II. How it was
done more successfully than before, v. 25. I. The Lesites made no mis-
take in their work, v. 26. 2. TXavid and the people set with no damp
wpon their joy, v. 27, 28. As for Michal's despising David, it was no-
thing, v. 29.
| ND David made him houses in the city of
David, and prepared a place for the ark of
God, and pitched for it a tent. 2 Then David said,
None ought to carry the ark of God but the Levites:
for them hath the Lord chosen to carry the ark of
God, and to minister unto him for ever, 3. And
David gathered all Israel together to Jerusalem, to
bring up the ark of the Lord unto his place which
he had prepared for it. 4 And David assembled
the children of Aaron, and the Levites: 5 Of the
sons of Kohath; Uriel the chief, and his brethren,
an hundred and twenty. 6 Of the sons of Merari;
Asaiah the chief, and his brethren, two hundred
and twenty. 7 Of the sons of Gershom ; Joel the
chief, and his brethren, an hundred and thirty. 8
Of the sons of Elizaphan; Shemaiah the chief, and
his brethren, two hundred. 9 Of the sons of He-
bron; Eliel the chief, and his brethren, fourscore.
10 Of the sons of Uzziel ; Amminadab the chief,
and his brethren, an hundred and twelve. 11 And
TXavid called for Zadok and Abiathar the priests,
and for the Levites, for Uriel, Asaiah, and Joel,
Shemaiah, and Eliel, and Amminadab, 12 And
said unto them, Ye are the chief of the fathers of the
Levites; sanctify yourselves, both ye and your bre-
thren, that ye may bring up the ark of the Lord
God of Israel unto the place that I have prepared for
it. 13 For because ye did it not at the first, the
LORD Our God made a breach upon us, for that
we sought him not after the due order. 14 So the
priests and the Levites sanctified themselves to bring
up the ark of the LoRD God of Israel. 15 And the
children of the Levites bare the ark of God upon
the due order, v. 13.
ence on the rest,
–º
~g
their shoulders, with the staves thereon, as Moses
commanded, according to the word of the Lo RD. 16
And David spake to the chief of the Levites to ap-
point their brethren to be the singers with instru-
ments of music, psalteries, and harps, and cymbals,
sounding, by lifting up the voice with joy 17 So
the Levites appointed Heman the son of Joe/; and
of his brethren, Asaph the son of Berechiah ; and of
the sons of Merari their brethren, Ethan the son of
Kushaiah ; 18 And with them their brethren of the
second degree, Zechariah, Ben, and Jaaziel, and
Shemiramoth, and Jehiel, and Unni, Eliab, and
Benaiah, and Maaseiah, and Mattithiah, and Eli-
pheleh, and Mikneiah ; and Obed-edom and Jeiel
the porters. 19 So the singers, Heman, Asaph, and
Ethan, were appointed to sound with cymbals of
brass; 20 And Zechariah, and Aziel, and Shemi-
ramoth, and Jehieł, and Unni, and Eliab, and Maa-
seiah, and Benaiah, with psalteries on Alamoth ;
21 And Mattithiah, and Elipheleh, and Mikeniah,
and Obed-edom, and Jeiel, and Azaziah, with harps
on the Sheminith to excel. 22 And Chenaniah,
chief of the Levites, was for song: he instructed
about the song, because he was skilful. 23 And
Berechiah and Elkanah were door-keepers for the
ark. 24 And Shebaniah, and Jehoshaphat, and
Nethaneel, and Amasai, and Zechariah, and Be-
naiah, and Eliezer, the priests, did biow with the
trumpets before the ark of God ; and Obed-edom
and Jehiah were door-keepers for the ark.
Preparation is here made for the bringing of the ark home to
the city of David, from the house of Obed-edom. It is here
owned that in the former attempt, though it was a very good
work, and in it they sought God, yet they sought him not after
“We did not go about our work, con-
siderately; and therefore we sped so ill.” Note, 1. It is not
enough that we do that which is good, but we must do it well ; .
nor enough that we seek God in a due ordinance, but we must
seek him in a due order. 2. When we have suffered for our
irregularities, we must learn thereby to be more regular ; then
we answer the end of chastisement. -
Let us see how the matter was mended. wº
1. David now prepared a place for the reception of the ark,
before he brought it to him ; and thus he sought in the due
order. He had not time to build a house, but he pitched a tent
for it; (v. 1.) probably, according to the pattern showed to
Moses in the mount, or as near it as might be, of curtains and
boards. Observe, When he made houses for himself in the
city of David, he prepared a place for the ark. Note, Wher-
ever we build for ourselves, we must be sure to make room for
God’s ark, for a church in the house. . w
2. David now ordered that the Levites, or priests should
carry the ark upon their shoulders. Now he bethought him-
sel of that which he could not but know before, that none
ought to carry the ark but the Levites, v. 2. The Kohathites
carried it in their ordinary marches, and therefore had no
waggons allotted them, because their work was to bear ºupon
their shoulders, Numb. vii. 9, But, upon extraordinary occa-
sions, as when they passed Jordan, and compassed Jericho,
the priests carried it. This rule was express, and yet David
himself forgot it, and put the ark upon a cart. Note, Even
they that are very knowing in the word of God; yet have it not
always so ready to them as were to be wished, when they
have occasion to use it. Wise and good men may be guilty
of an oversight, which, as soon as they are aware of, they wiłł
correct. David does not go about to justify what had been
done amiss, nor to lay the blame on others, but owns himself
guilty, with others, of not seeking God in a due order, and
now takes care not only to summon the Levites to the solem-
nity, (as he did all Israel, v. 3. and had done before, ch. xiii
2.) but to see that they were assembled, (v. 4.) especially the
sons of Aaron, v. 11. To them he gives that solemn charge,
(v. 12.) Ye are the chief of the fathers of the Levites, therefore
bring up the ark of the Lord. ... It is expected that those who are
advanced above others in dignity, go before others in duty ;
“You are the chief, and therefore more is expected from you
than from others, both by way of service yourselves, and influ-
You did it not at first, neither did your
duty yourselves, nor took care to instruń.§ ; and we smarted
REFORE CHRIST, 1042.
The ark at Jerusulem.
I. CHRONICLES, XVI.
*—
for it, the Lord made a breach woon us. We have all smarted
for your neglect: this has been by your means ;” (see Mal. i. 9...)
“ therefore sanctify yourselves, and mind your business.”
When those that suffered for doing ill, thus learn to do better,
the correction is well bestowed. -
3. The Levites and priests were sanctified themselves, (v.
14.) and were ready to carry the ark on their shoulders, ac-
cording to the law, v. 15. Note, Many that are very remiss
in their duty, if they were but faithfully told of it, would re-
form, and do better. The breach upon Uzza made the priests
more careful to sanctify themselves, that is, to cleanse them-
selves from all ceremonial pollution, and to compose them-
selves for the solemn service of God, so as to strike a reverence
upon the people. Some are made examples, that others may
be made exemplary, and very cautious.
4. Officers were appointed to be ready to bid the ark wel-
come, with all possible expressions of joy, v. 16. David
ordered the chief of the Levites to nominate those that they
knew to be proficients for this service. Heman, Asaph, and
Ethan were now first appointed, v. 17. They undertook to
sound with cymbals, (v. 19.), others with psalteries, (v. 20.)
others with harps, on the Sheminith, or eighth, eight notes
higher or lower than the rest, according to the rules of concert,
2.21. Some that were priests, blew with the trumpet, (v.
24.) as was usual at the removal of the ark, (Numb. x. 8.) and
at solemn feasts, Ps. lxxxi. 3. And one was appointed for
song, (v. 22.) for he was skilful in it, could sing well himself,
and instruct others. Note, As every man has received the
gift, so he ought to minister the same, 1 Pet. iv. 10. And those
that excel in any endowment, should not only use it for the
common good themselves, but teach others also, and not
grudge to make others as wise as themselves. This way of
praising God by musical instruments had not hitherto been in
use : but David, being a prophet, instituted it by divine direc-
tion, and added it to the other carnal ordinances of that dis-
pensation, as the apostle calls them, Heb. ix. 10. The New
Testament keeps up singing of psalms, but has not appointed
church music. Some were appointed to be porters, (v. 18.)
others doorkeepers for the ark, (v. 23, 24.) and one of them
was Obed-edom, who reckoned it, no doubt, a place of honour,
and accepted it as a recompence for the entertainment he had
given to the ark. He had been, for three months, house-
keeper to the ark, and indeed its landlord. But when he
might not be so any longer, such an affection had he for it,
that he was glad to be its door-keeper.
25 So David, and the elders of Israel, and the
captains over thousands went to bring up the ark of
the covenant of the LoBD out of the house of Obed-
edom with joy. 26 And it came to pass, when God
helped the Levites that bare the ark of the covenant
of the LORD, that they offered seven bullocks and
Seven rams. 27 And TXavid was clothed with a
robe of fine linen, and all the Levites that bare the
ark, and the singers, and Chenaniah the master of
the song with the singers: David also had upon him
an ephod of linen. 28 Thus all Israel brought up
the ark of the covenant of the Lord with shouting,
and with the sound of the cornet, and with trumpets,
and with cymbals, making a noise with psalteries
and harps. 29 And it came to pass, as the ark of
the covenant of the LoRD came to the city of David,
that Michal, the daughter of Saul, looking out at a
Window, saw king David dancing and playing: and
she despised him in her heart.
. All things being got ready for the carrying of the ark to the
city of David, and its reception there, we have here an ac-
count of the solemnity of its conveyance thither from the house
of Obed-edom. -
1. God helped the Levites that carried it. The ark was no
very great burthen, that they who carried it needed any extra-
ordinary help. But, (1.) It is good to take notice of the as-
Sistange of the Divine Providence, even in those things that
fall within the compass of our natural powers: if God did not
help us, we could not stir a step. (2.) In all our religious
exercises, We must particularly derive help from Heaven. See
Acts xxvi. 22. . All our sufficiency for holy duties is from God.
(3.) The Levites, perhaps remembering the breach upon
Qzza, were ready to tremble when they took up the ark ; but
God helped them, that is, he encouraged them to it, silenced
their fears, and strengthened their faith. (4.) God helped
them to do it dece; and well, and without making any mis-
| good piece of flesh, and a flagon of wine.
take. If we perform any religious duties, so as to escape a
breach, and come off with our lives, we must own that it was
God that helped us; for had we been left to ourselves, we
should have been guilty of some fatal miscarriages. God’s
ministers, that bear the vessels of the Lord, have special need
of divine help in their ministrations, that God in them may be
glorified, and his church edified. And if God help the Levites,
the people-have the benefit of it.
2. When they experienced the tokens of God’s presence with
them, they offered sacrifices of praise to him, v. 26. This also
he helped them to do. They offered these bullocks and rams,
perhaps, by way of atonement for the former error, that that
might not now be remembered against them, as well as by way
of acknowledgment for the help now received. * .
3. There were great expressions of rejoicing used; the
sacred music played, David danced, the singers sang, and the
common people shouted, v. 27, 28. This we had before, 2
Sam. vi. 14, 15. Learn hence, (1.) That we serve a good
Master, who delights to have his servants sing at their work.
(2.) That times of public reformation are, and should be, times
of public rejoicing. Those are unworthy of the ark, that are
not glad of it. (3.) It is not any disparagement to the
greatest of men to show themselves zealous in the acts of
devotion. Michal indeed despised David, (v. 29.) but her
despising him did not make him at all despicable , he did not
regard it himself, nor did any that were wise and good (and
why should we covet the esteem of any but suchi's) think the
worse of him. -
CHAP. XVI.
This chapter concludes that great affair of the settlement of the ark in the
royal city, and, with it, the settlement of the public worship of God during
the reign of king David. Here is, I. The solemnity with which the ark was
fired, v. 1–6. II. The psalm David gave to be sung on this occasion, p.
7–36. III. The setting of the constant worship of God in order,
thenceforward, v, 37–43. -
1 Q they brought the ark of God, and set it in
the midst of the tent that David had pitched
for it: and they offered burnt sacrifices and peace-
offerings before God. 2 And when David had made
an end of offering the burnt-offerings and the peace-
offerings, he blessed the people in the name of the
LoRD. 3 And he dealt to every one of Israel, both
man and woman, to every one a loaf of bread, and a
4 And he
appointed certain of the Levites to minister before
the ark of the Lord, and to record, and to thank
and praise the Lo RD God of Israel : 5 Asaph the
chief, and next to him Zechariah, Jeiel, and Shemi-
ramoth, and Jehiel, and Mattithiah, and Eliab, and
Benaiah, and Obed-edom ; and Jeiel with psalteries
and with harps; but Asaph made a sound with cym-
bals; 6 Benaiah also and Jahaziel the priests
with trumpets continually before the ark of the cove—
nant of God.
It was a glorious day when the ark of God was safely lodged
in the tent David had pitched for it. That good man had his
heart much upon it, could not sleep contentedly till it was
done, Ps. cxxxii. 4. The circumstances of the ark were now,
1. Better than what they had been. It had been obscure in a
country-town, in the fields of the wood ; now it is removed to
a public place, to the royal city, where all might have resort to
it. It had been neglected, as a despised broken vessel; now
it is attended with veneration, and God is inquired of by it.
It had borrowed a room in a private house, which it enjoyed by
the good-will of an individual ; now it has an habitation of its
own, entire to itself, is set in the midst of it, and not crowded
into a corner. Note, Though God’s word and ordinances may
be clouded and eclipsed for a time, they shall at length shine
out of obscurity. Yet, 2. They were much short of what was.
intended in the next reign, when the temple was to be built.
This was but a tent, a poor, mean dwelling, yet this was the
tabernacle, the temple, which David, in his psalms, often.
speaks of with so much affection. David, who pitched a tent
for the ark, and continued stedfast to it, did far better than
Solomon, who built a temple for it, and yet, in his latter end,
turned his back upon it. The church’s poorest times were:
its purest. . -
Now David is easy in his mind; the ark is fixed, and fixed
near him. Now see how he takes care, -
(1.) That God have the glory of it. Two ways he gives him.
BEFORE CHRIST, 1042.
Psalm of thanksgiving. -
I. CHRONICLES, XVI.
- thonour upon this occasion ; [1..] By sacrifices ; (v. 1.) burnt-
offerings, in adoratiºn of his perfections; peace-offerings, in
acknowledgment of his favours. [2.] By songs; he appoint-
ed. Levites to record this story in a song for the benefit of
others, or to celebrate it themselves, by thanking and praising
the God of Israel, v. 4. ''All our rejoicings must express them-
$elves in thanksgivings to Him from whom all our comforts
are received... . . . . . . . . . . . . . . . -
. (2.) That the people have the joy of it. They shall fare the
Abetter for this day’s solemnity; for he gives them all what was
worth coming for, a royal treat, in honour of the day; (v. 3.)
in which David showed himself generous to his subjects, as
he had found God gracious to him. They whose hearts are
enlarged with holy joy should show it by being open-handed.
But (which was far better) he gave them also a blessing in the
. . . . . .
name of the Lord, as a father, as a prophet; (v. 2.) he prayed
to God for them, and commended them to his grace. In the
mame of the Word of the Lord, so the Targum, the Essential
Eternal Word, who is Jehovah, and through whom all bless-
ăngs come to us. • .
7. Then, on that day, David delivered first this
psalm, to thank the Lo RD, into the hand of Asaph
and his brethren. 8 Give thanks unto the Lord,
call upon his name, make known his deeds among
the people. 9 Sing unto him, sing psalms unto
him, talk ye of all his wondrous works. 10 Glory
ye in his holy name: let the heart of them rejoice
that seek the LoRd. 11 Seek the Lord and his
strength, seek his face continually. 12 Remember
and the judgments of his mouth; 13 O ye seed of
Israel his servant, ye children of Jacob his chosen
ones. 14. He is the LoRD our God; his judgments
are in all the earth. 15 Beye mindful always of his
covenant, the word which he commanded to a thou-
$and generations; 16. Even of the covenant which
he made with Abraham, and of his oath unto Isaac ;
17 Aud hath confirmed the same to Jacob for a law,
and to Israel for an everlasting covenant, 18 Say.
ing, Unto thee will I give the land of Canaan, the
lot of your inheritance; 19 When ye were but few,
even a few, and strangers in it.
to another people ; 21 He suffered no man to do
them wrong; yea, he reproved kings for their sakes.
22 Saying, Touch not mine anointed, and do my
prophets no harm. 23 Sing unto the LoRD, all the
earth ; shew forth from day to day his salvation.
vellous works among all nations. 25 For great is
the LoRD, and greatly to be praised : he also is to be
feared above all gods. 26 For all the gods of the
people are idols : but the Lo RD made the heavens.
27 Glory and honour are in his presence; strength
and gladness are in his place. 28 Give unto the
LoRD, ye kindreds of the people, give unto the Lord
glory and strength. 29 Give unto the Lord the
glory due unto his name: bring an offering, and come |
before him; worship the Lord in the beauty of ho-
Hiness. 30. Fear before him, all the earth : the world
also shall be stable, that it be not moved. 31 Let
the heavens be glad, and let the earth rejoice: and
let men say among the nations, The Lord reigneth.
32 Let the sea roar, and the fulness thereof; ſet the
fields rejoice, and all that is therein. 33 Then shall
the trees of the wood sing out at the presence of the
LoRD, because he cometh to judge the earth. 34
C give thanks unto the Lord : for he is good : for
his mercy endureth for ever. 35 And say ye, Save
us, O God of our salvation, and gather us together,
and deliver us from the heathen, that we may give
thanks to thy holy name, and glory in thy praise.
sºlºed be the LORD God of Israel for ever and
OL. 1. - 6 P
together, so as may be most
much more, his due.
deeds among the º v. 8.
heathen, (v. 24.) th - e
led into acquaintance with him, allegiance to him, and the
20 And when they | *
went from nation to nation, and from one kingdom |
- . ; ...him
feStS himself.
24 Declare his glory among the heathen ; his mar- |
joy and praise ; (v. 15.) Be ye mindful of his covenant.
the parallel place it is, He will be ever mindful of it, Ps. cw. 8.
Seeing God never will forget it, we never must.
nant is said to be commanded ; because God has obliged us to
obey the conditions of it, and because he has both authority.
cesto - &
us now, with thankfulness to his praise.
dition, when they came strangers to Canaan, and we
sojourners in it; when they were few, and might easily have
ever. And all the people said, Amen, and praised
the LORD. . . . . . . . . . . . . . . . . . .
We have here the thanksgiving-psalm which David, by the
Spirit, composed, and delivered to the chief musician to be
sung upon occasion of the public entry the ark made into the
tent prepared for it ; some think he had appointed this hymn
to be daily used in the temple-service, as duly, as the day
came ; whatever other psalms they sung, they must not omit
this. David had penned many psalms before this, some in
the time of his troubles by Saul. This was composed before ;
but was now first delivered into the hand of Asaph, for the use
of the church. It is gathered out of several psalms. From
the beginning to v. 23. is taken from Ps. cw. .1, &c.; and then
v. 23. to v. 34. is the whole xcvith psalm, with little variation;
v. 34, is taken from Ps. cxxxvi. 1. and divers others; and then
the two last verses are taken from the close of Ps. cwi.; which,
Some think, warrants us to do likewise, to make up hymns out
of David's psalms, a part of one, and a part of another, put
proper to express and excite the
(
devotion of Christians. . . . . . . . . . . .”
These psalms will be best expounded in their proper
places; (if the Lord will ;) here we take them as they are
put together, with a design to thank the Lord ; (v. 7.) a great
duty, to which we need to be excited, and in which we need to
be assisted. * - - - • . . . . . . . . .
1. Let God be glorified in our praises, let his honour be the
centre in which all the lines meet. Let us glorify him by, our
thanksgivings, Give thanks to the Lord ; by our prayers, Calf
on his name ;
by our discourse, Talk
e . . . . * * * * - Glorify him, as a great
his marvellous works that he hath done, his wonders, -- - - , * -
| others are idols, v.26. Glorify him as most bright and blessed
8.) by our songs, Sing psalms unto him ;
e of all his wondrous works, v. 9.
od, and greatly to be praised; (v.
25.) as supreme God, (above all gods,) as sole God; for all
(v.
in himself, Glory and honour are in his presence ; (v. 27.) as
Creator, The Lord made the heavens; as the Ruler of the whole.
creation, His judgments are in all the earth ; (v. 14.) and as
ours, He is the Lord our God.
Thus must we give unto the
Lord the glory due to his name (v. 28, 29.) and own it, and
2. Let others be edified and instructed. Make known his
Declare his glory, among the
at those who are strangers to him may be
adoration of him. Thus must we serve the interests of his
kingdom among men, that all the earth may fear before him,
3. Let us be ourselves encouraged to triumph and trust in
God. They that give glory' to God’s name are allowed to
glory in it, (v. 10.) to value themselves upon their relation to
God, and venture themselves upon his promise to them. Let.
the heart of them rejoice that seek the Lord, much more they that
have found him. Seek him, and his strength, and his face ;,
by the ark of his strength, in which he mani-
4. Let the everlasting covenant be the great matter of º:
Ik.
The cove-
to make the promise, and ability to make it good. This cove-
nant was ancient, yet never to be forgotten. It was made
with Abraham, Isaac, and Jacob, who were long since dead;
(v. 16–18.) yet still sure to the spiritual seed, and the pro-
mises of it pleadable.
5.
H. God’s former mercies to his people of old, to our an-
s and predecessors in profession, be commemorated by
Let it be remember-
ed, how God protected the patriarchs in their unsettled con-
were
been swallowed up ; when they were continually upon the re-
move, and so exposed ; when there were many that bore them
ill-will, and sought to do them mischief; yet no man was
suffered to do them wrong ; not the Canaanites, Philistines,
Egyptians; kings were reproved, and plagued, for their sakes.
Pharaoh was so, and Abimelech. They were the anointed of
the Lord, sanctified by his grace, sanctified to his glory, and
had received the unction of the Spirit. They were his pro-
phets, instructed in the things of God themselves, and com-,
missioned, to instruct others; (and prophets, are said to be
anointed, i Kings xix. 16. Isa. lxi. 1.) and therefore, if any
touch them, they touch, the apple of God's eye; if any harm.
them, it is at their peril, v. 19–22.
}
BEFoEE CHRIST, 1042.
I. CHR ONICLES, XVII. The attendants on the ark.
, 6. Let the gréat salvation of the Lord be especially the sub-
ject of our praises; (v. 23.) Shew forth from day to day his
salvation ; that is, (says Bishop Patrick, ) his promised salva-
tion by Christ. We have reason to celebrate that from day to
day ; for we daily receive the benefit of it, and it is a subject
that can never be exhausted. - -
7. Let God be praised by a due and constant attendance
upon him in the ordinances he has appointed ; Bring an
offering, then, the fruit of the grownd, now, the fruit of the
lips, of the heart, (Heb. xiii. 15.) and worship him in the beauty
of holiness, in the holy place, and in a holy manner, v. 29.
Holiness is the beauty of the Lord, the beauty of all sanctified
souls; and all religious performances. -
8. Let God’s universal monarchy be the fear and joy of all
people. Let us reverence it; Fear before him, all the earth.
And let us rejoice in it; Let the heavens be glad and rejoice,
because the Lord reigns; and that establishes the world, so
that, though it be moved, it cannot be removed, nor the mea-
Sures broken, which Infinite Wisdom has taken in the govern-
ment of it, v. 30, 31.
9. Let the prospect of the judgment to come inspire us with
an awful pleasure. Let earth and sea, fields and woods,
though in the great day of the Lord they will all be consumed,
.º that he will come, doth come, to judge the earth,
Q), 2, e .
10. In the midst of our praises, we must not forget to pray
for the succour and relief of those saints and servants of God
that are in distress; (v. 35.) Save us, gather us, deliver us
Tom the heathem, those of us that are scattered and oppressed.
hen we are rejoicing in God’s favours to us, we must re-
member our afflicted brethren, and pray for their salvation
and deliverance as our own. We are members one of another ;
and therefore, when we mean, “Lord, save them,” it is not
improper to say, “Lord, save us.”
Lastly, Let us make God the Alpha and Omega of all our
praises. He began, (v. 8.) Give thanks to the Lord ; he con-
cludes, (v. 36.) Blessed be the Lord. And whereºs, in the
place whence this doxology is taken, (Ps. cwi. 48.) it is
added, Let all the people say, Amen ; Hallelujah ; here we find
that they did according to that directory ; All the people said,
Amen, and praised the Lord. When the Levites had finished
this psalm of prayer and praise, then, and not till then, the
people that attended signified their consent and concurrence,
by saying, Amen. And so they praised the Lord, much affect.
ed, no doubt, with this newly instituted way of devotion,
which had been hitherto used in the schools of the prophets
only, 1 Sam. x. 5. And if this way of praising God please
the Lord better than an oa or a bullock that has horns and hoofs,
the humble shall see it, and be glad, Ps. lxix. 31, 32.
37 So he left there, before the ark of the covenant
of the LORD, Asaph and his brethren, to minister
before the ark continually, as every day’s work
required : 38 And Obed-edom, with their brethren,
threescore and eight; Obed-edom also, the son of
Jeduthun, and Hosah, to be porters: 39 And
Zadok the priest, and his brethren the priests,
before the tabernacle of the Lord in the high-
place that was at Gibeon. 40 To offer burnt-
offerings unto the Lo RD upon the altar of the burnt-
offering continually, morning and evening, and to
do according to all that is written in the law of
the LORD, which he commanded Israel: 41 And
with them Heman and Jeduthun, and the rest
that were chosen, who were expressed by name,
to give thanks to the Lord, because his mercy
endureth for ever. 42 And with them Heman
and Jeduthun, with trumpets and cymbals for
those that should make a sound, and with musical
instruments of God. And the sons of Jeduthun
were porters. 43 And all the people departed,
every man to his house : and David returned to
bless his house.
The worship of God is not only to be the work of a solemn
day now and then, brought in to grace a triumph : . but it ought
to be the work of every day. David therefore settles it here
for a constancy; puts it into a method, which he obliges those
that officiated to observe in their respective posts. .
In the tabernacle of Moses, and afterward in the temple of
Solomon, the ark and the altar were together; but ever since
Eli's time, they hºn separated, and still continued so tiſſ
(Jºſs -
—--a
tne temple was built. I cannot conceive what reason there
was, why David, who knew the law, and was zealous for it,
did not either bring the ark to Gibeon, where the tabernacle
and the altar were, or bring them to mount Zion, where the
ark was. Perhaps the curtains and hangings of Moses's ta-
bernacle were so worn with time and weather, that they were
not fit to be removed, nor fit to be a shelter for the ark ; and
yet he would not make all new, but only a tent for the ark,
because the time was at hand when the temple should be
built. Whatever was the reason, all David’s time they were
asunder ; but he took care that neither of them should be neg-
lected. - . -
1. At Jerusalem, where the ark was, Asaph and his bre-
thren were appointed to attend, to minister before the ark con-
tinually, with songs of praise, as every day's work required,
v. 37. No sacrifices were offered there, nor incense burnt,
because the altars were not there ; but David’s prayers were
directed as incense, and the lifting up of his hands as the even-
ing sacrifice, Ps. xli. 2. So early did spiritual worship take
place of ceremonial. -
2. Yet the ceremonial worship, being of divine institution,
must by no means be omitted; and therefore at Gibeon,
where the altars were, the priests attended ; for their work
was to sacrifice and burn incense ; and that they did continu-
ally, morning and evening, according to the law of Moses, v.
39, 40. These must be kept up, because, however in their
own nature they were inferior to the moral services of prayer
and praise, yet, as they were types of the mediation of Christ,
they had a great deal of honour put upon them, and the ob-
servance of them was of great consequence. Here Zadok at-
tended, to preside in the service of the altar: as (it is proba-
ble) Abiathar settled at Jerusalem, to attend the ark, because
he had the breast-plate of judgment, which must be consulted
before the ark : this is the reason why we read, that, in Da-
vid’s time, both Zadok and Abiathar were the priests; (2 Sam.
viii. 17; xx. 25.) one, where the altar was, and the other,
where the ark was. At Gibeon, where the altars were, David
also appointed singers to give thanks to the Lord ; and the bur-
then of all their songs must be, For his mercy endureth for
ever, v. 41. They did it with musical instruments of God;
such instruments as were appointed and appropriated to this
service, not such as they used on other occasions. Between:
common mirth, and holy joy, there is a vast difference ; and
the limits and distances between them must be carefully ob-
served and kept up. e g
Matters being thus settled, and the affairs of religion put
into a happy channel, (1.) The people were satisfied, and
went home pleased. (2.) David returned to bless his house,
resolving to keep up his family-worship still, which public
worship must not supersede.
CHAP. XVII.
This excellent chapter is the same with 2 Sam. vii. It will be worth while
to look back upon what was there said upon it. Two things in general
we have in it ; I. God's gracious acceptance of Darid's purpose to build”
him a house, and the promise he made thereupon, p. 1–15. II. David's
gracious acceptance of God’s good promise to build him a house, and the
prayer he made thereupon, v. 16–27. -
1. OW it came to pass, as David sat in his
house, that David said to Nathan the pro-
phet, Lo, I dwell in an house of cedars, but the
ark of the covenant of the Lo RD remaineth under
curtains. 2 Then Nathan said unto David, Do.
all that is in thine heart; for God is with thee.
3 And it came to pass the same night, that the
word of God came to Nathan, saying, 4 Go and
tell David my servant, Thus saith the LoRD, Thou
shalt not build me an house to dwell in : 5 For E
have not dwelt in an house since the day that I
brought up Israel unto this day; but have gone.
from tent to tent, and from one tabernacle to another.
6 Wheresoever I have walked with all Israel, spake
I a word to any of the judges of Israel, whom I
commanded to feed my people, saying, Why have:
ye not built me an house of cedars ? 7 Now
therefore thus shalt thou say unto my servant David,
Thus saith the Lord of hosts, I took thee from
the sheepcote, even from following the sheep, that
thou shouldest be ruler over my people Israel :
8 And I have been with - thee whithersoever thout
hast walked, and have cut off all thine enemies
BEFORE CHRIST, 1042.
I. CHRONICLES, XVII. David's address to God.
from before thee, and have made thee a name like
the name of the great men that are in the earth. 9
Also I will ordain a place for my people Israel, and
will plant them, and they shall dwell in their place,
and shall be moved no more; neither shall the chil-
dren of wickedness waste them any more; as at the
beginning, 10 And since the time that I command-
ed judges to be over my people Israel. Moreover,
I will subdue all thine enemies. Furthermore I tell
thee, that the Lord will build thee an house. 11
And it shall come to pass, when thy days be expired
that thou must go to be with thy fathers, that I will
raise up thy seed after thee, which shall be of thy
sons; and I will establish his kingdom. 12 He
shall build me an house, and I will stablish his
throne for ever. 13 I will be his father, and he
shall be my son; and I will not take my mercy
away from him, as I took it from him that was be-
fore thee: 14 But I will settle him in mine house
and in my kingdom for ever; and his throne shal;
be established for evermore. 15 According to all
these words, and according to all this vision, so did
Nathan speak unto David.
Let us observe here, I. How desirous and solicitous good
people should be, to serve the interests of God’s kingdom in
the world, to the utmost of their capacity. David could not
be easy in a house of cedar, while the ark was lodged within
curtains, v. 1. The concerns of the public should always be
near our hearts. What pleasure can we take in our own pros-
perity, if we see not the good of Jerusalem When David is
advanced to wealth and power, see what his cares and projects
are. Not, “What shall I do for my children, to get portions
for them 2 What shall I do to fill my coffers, and enlarge my
dominions?” But, “What shall I do for God, to serve and
honour him tº They that are contriving where to bestow their
fruits and their goods, would do well to inquire what condition
the ark is in, and whether some may not be well bestowed
upon it.
II. How ready God’s prophets should be to encourage every
good purpose. Nathan was no sooner aware of David’s good
design, than he bade him go, and do all that was within his
heart ; (v. 2.) for he had no reason to doubt that God was
with him in it. Ministers should stir up the gifts and graces
that are in others, as well as in themselves.
III. How little God affects external pomp and splendour in
his service. His ark was content with a tabernacle, (v. 5.)
and he never so much as mentioned the building of a house for
it; no, not when he had fixed his people in great and goodly
cities which they builded not, Deut. vi. 10. He commanded
the judges to feed his people, but never bid them build him a
house, v. 6. We may well be content a while with mean ac-
commodations; God’s ark was so.
IV. How graciously God accepts his people's good pur-
poses, yea, though he himself prevents the performance of
them. David must not build this house, v.4, He must pre-
pare for it, but not do it; as Moses must bring Israel within
sight of Canaan, but must then leave it to Joshua to put them
in possession of it. It is the prerogative of Christ to be both
the Author and Finisher of his work. Yet he must not think
that, because he was not permitted to build the temple, 1.
liis preferment was in vain; no, “I took thee from the sheep-
cote, though not to be a builder of the temple, yet to be ruler
of my people Israel ; that is honour enough for thee, leave the
other to one that shall come after thee,” v. 7. Why should
one man think to engross all the business, and to bring every
good work to perfection; let something be left for them that
Succeed. God had given him victories, and made him a name,
(v. 8.) and, further, intended by him to establish his people
Israel, and secure them against their enemies, v. 9. That
must be his work, who is a man of war, and fit for it, and he
must let building of churches alone for one that was never cut
out for a soldier. Nor, 2. Must he think that his good pur-
pose was in vain, and that he should lose the reward of it; no,
it being God’s act to prevent the execution of it, he shall be
as fully recompensed as if he had done it. The Lord will build
, thee a house, and annex the crown of Israel to it, v. 10. If there
be a willing mind, it shall not only be accepted, but thus re-
warded. Nor, 3. Must, he think that because he might not
do this good work, therefore it would never be done, and that it
was in vain to think of it; no, I will raise up thy seed, and he
promised this goodness unto thy servant;
of high degree.
shall build me a house, v. 11, 12. God's temple shall be built
in the time appointed, though we may not have the honcur of
helping to build it, or the satisfaction of seeing it built. Nor,
4. Must he confine his thoughts to the temporal prosperity, of
his family, but must entertain himself with the prospect of the
kingdom of the Messiah, who should descend from his loins,
and whose throne should be established for evermore, v. 14.
Solomon was not himself so settled in God’s house as he should
have been, nor was his family settled in the kingdom ; “But
there shall one descend from thee, whom I will settle.in my
house, and in my kingdom ;” which intimates that he should
be both a high priest over the house of God, and should have
the sole administration of the affairs of God’s kingdom among’
men, all power both in heaven and in earth, in the house, and
in the kingdom, in the church, and in the world. He shall
be a priest wipon his throne, and the counsel of peace shall be
between them both, and he shall build the temple of the Lord,
Zech. vi. 12, 13. - -
16 And David the king came and sat before the
LoRD, and said, Who am I, O Lord God, and what
is-mine house, that thou hast brought me hitherto 2
17 And yet this was a small thing in thine eyes, O
God; for thou hast also spoken of thy servant’s
house for a great while to come, and hast regarded
me according to the estate of a man of high degree,
O Lo RD God. 18 What can David speak more to
thee for the honour of thy servant 2 for thou knowest
thy servant. 19 O LORD, for thy servant’s sake,
and according to thine own heart, hast thou done
all this greatness, in making known all these great
things. 20 O Lord, there is none like thee, neither
is there any God beside thee, according to all that
we have heard with our ears. 21 And what one
nation in the earth is like thy people Israel, whom
God went to redeem to be his own people, to make
thee a name of greatness and terribleness, by driv-
ing out nations from before thy people, whom thou
hast redeemed out of Egypt : 22 For thy people
Isracl didst thou make thine own people for ever;
and thou, Lord, becamest their God. 23 Therefore
now, Lo RD, let the thing that thou hast spoken con-
cerning thy servant, and concerning his house, be
established for ever, and do as thou hast said. 24
Let it even be established, that thy name may be
magnified for ever, saying, The LoRD of hosts is the
God of Israel, even a God to Israel: and let the
house of David thy servant be established before
thee. 25 For thou, O my God, hast told thy ser-
vant that thou wilt build him an house ; therefore
thy servant hath found in his heart to pray before
thee. 26 And now, Lo RD, thou art God, and hast
27 Now,
therefore, Jet it please thee to bless the house of thy
servant, that it may be before thee for ever: for
thou blessest, O Lord, and it shall be blessed for
eV Cr. -
We have here David’s solemn address to God, in answer to
the gracious message he had now received from him. By faith
he receives the promises, embraces them, and is persuaded of
them, as the patriarchs, Heb. xi. 12. How humbly does he
here abase himself, and acknowledge his own unworthiness
How highly does he advance the name of God, and admire his
condescending grace and favour ! With what devout affee-
tions does he magnify the God of Israel, and what a value has
he for the Israel of God . With what an assurance does he build
upon the promise, and with what a lively faith does he put it in
suit ! What an example is this to us of humble, believing, fer-
vent prayers . The Lord enable us all thus to seek him These
things were largely observed, 2 Sam. vii. We shall therefore
here observe only those few expressions, in which the prayel
as we find it here, differs from the record of-it there, and has
something added to it. tº
I. That which is there expressed by way of question, (M.
this the manner of men, O Lord God 2) is here an acknowledg-
ment, “ Thou hast regarded me according to the estate of a man
Thou hast made me a great man, and then
treated me accordingly.” God, by ºvenant-relation.
BEFoRE CHRIST, 1042.
David's prosperity.
I. CHBONICLES, XVIII.
into which he admits believers, the titles he gives them, the
favours he bestows on them, and the preparations he has made
for them; regards them according to the estate of men of high
degree, though they are mean and vile. ... Having himself dis-
tinguished them, he treats them as persons of distinction,
according to the quality he has been pleased to put upon
them. Some give these words here another reading, “Thou hast
looked upon me in the form of a man, who art in the highest, the
Lord God, or, Thou hast made me to see, according to the form
of a man, the majesty of the Lord God.” . And so it points
at the Messiah; for as Abraham, so David, saw his day, and
was glad ; saw it by faith, saw him in fashion as a man, the
Word made flesh ; and yet saw his glory as that of the only-
begotten of the Father. And this was it, that God spake con-
cerning his house for a great while to come, the foresight of
which affected him more than any thing. And let it not be
thought' strange that David should speak so plainly of
the two natures of Christ, who in spirit called him Lord,
though he knew, he was to be his Son, (Ps. cx. 1.) and fore-
saw him lower than the angels for a little while, but afterward
crowned with glory and honour, Heb. ii. 6, 7.
II. What can David say more unto thee, it is here added,
for the honour of thy servant 2 v. 18. , Note, The honour God
"puts upon his servants, by taking them into covenant and
communion, with himself is so great, that they need not, they
cannot, desire to be more highly honoured. Were they to
sit down and wish, they could not speak more for their own
honour, than that which the word of God has spoken.
III. It is very observable that what in Samuel is said to
be for thy word's sake, is here said to be for thy servant’s
sake, v. 18. Jesus Christ is both the Word of God, (Rev. xix.
13.) and the Servant of God; (Isa. xlii. 1.) and it is for his
sake, upon the score of his mediation, that the promises are
both made and made good, to all believers; it is in him that
they are yea and amen. . For his sake it is done, for his sake,
it is made known ; to him we owe all this greatness, from him
we are to expect all these great things; they are the unsearch-
able riches of Christ, which, if by faith we see in themselves,
and see in the hand of the Lord Jesus, we cannot but mag-
pify as great things, the only true greatness, and speak
honourably of accordingly. -
IV. In Samuel, the Lord of hosts is said to be the God
over Israel ; here he is said to be the God of Israel, even a
God to Israel, v. 24. His being the God of Israel, bespeaks
his having the name of their God, and so calling himself; his
being a God to Israel, bespeaks his answering to the namé, his
filling up the relation, and doing all that to them which might
be expected from him. There were those that were called
gods of such and such nations, gods of Assyria and Egypt,
gods of Hamad and Arpad; but they were no gods to them,
for they stood them in no stead at alſ, were mere ciphers, and
nothing but a name ; but the God of Israel is a God to Israel ;
all his attributes and perfections redound to their real benefit
and advantage. Happy therefore, thrice happy, is the people
whose God is Jehovah ; for he will be a Gód to them, a God
all-sufficient. . . . .
V: The closing words in Samuel are, With thy blessing let
the house of thy servant be blessed for ever. That is the lan-
guage of a holy desire. But the closing words here are the
language of a most holy faith; For thou blessest, O Lord,
and it shall be blessed for ever, v. 27. 1. He is therefore en-
couraged to beg a blessing, because God had intimated to him
that he had blºssings in store for him and his family; “Thou
blessest, O Lord, and therefore unto thee shall all flesh come
for a blessing; unto thee do I come for the blessing promised
Promises are intended to direct and excite prayer.
to me.”
Has God said, I will bless? Let our hearts answer, Lord bless
me, 2. He is therefore earnest for the blessing, because those
whom God blesses are truly and eternally blessed. Thou ||
blessést, and i shall be blessed. , Men can but beg the blessing,
it is God that commands it; what he designs he effects, what
he promises he performs; saying and doing are not two things
with him. Nay, it shall be blessed for ever. His blessings
shall not be revoked, cannot be opposed, and the benefits con-
ferred...by them, are such as will survive time and days.
David's prayer concludes as God's promise did, (v. 14.) with
that which is for ever.
and so should our desires and hopes. *
CHAP. XVIII.
David's piety and his prayer we had an account of in the foregoing chap-
things. added to them, as far as God sees good for them. Here is,
J. His prosperity #;" He conquered the Philistines, (v. 1.) the
God’s word looks at things eternal,
Moabites, (v. 2.) the king of Zobah, (p. 3, 4.) the Syrians, (v. 5–8,)
made the king of Hamath his tributary, (v. 9—l I.) and the Edomites,
v. 12, 13. II. His ſº at home. His court and kingdom flour.
ished, v. 14–17. All this we had an account of before, 2 Sam. viii.
1 NTOW after this it came to pass, that David
smote the Philistines, and subdued them,
and took Gath and her towns out of the hand of the
| Philistines. 2 And he smote Moab : and the Moab-
ites became David’s servants, and brought gifts. 3
And David smote Hadarezer king of Zobah unto
Hamath, as he went to stablish his dominion by the
river Euphrates. 4 And David took from him a
thousand chariots, and seven thousand horsemen,
and twenty thousand footmen: David also houghed
all the chariot-horses, but reserved of them an hun-
dred chariots. 5 And when the Syrians of Damas-
cus came to help Hadarezer king of Zobah, David
slew of the Syrians two and twenty thousand men.
6 Then David put garrisons in Syria-damascus;
and the Syrians became David’s servants, and
brought gifts. Thus the Lord preserved David
whithersoever he went. 7 And David took the
shields of gold that were on the servants of Hadar-
ezer, and brought them to Jerusalem. , 8 Likewise
from Tibhath, and from Chun, cities of Hadarezer,
brought David very much brass, where with Solomon
made the brazen sea, and the pillars, and the vessels
of brass. . . . . .
After this, it is said, (v. 1.) David did those great exploits.
After the sweet communion he had had with God by the word
and prayer in the foregoing chapter, he went on with his work
with an extraordinary vigour and courage, conquering and to
conquer. Thus Jacob, after his vision, lifted up his feet, Gen.
xxix. 1 - - -
We have taken a view of these victories before, and shall
now only observe, -
1. Those that have been long enemies to the Israel of God,
will be brought down at last. The Philistines had, for several
generations, been vexatious to Israel, but now David subdued
them, v. l. Thus shall all opposing rule, principality, and
power, be, at the end of time, put down by the Son of David,
and the most inveterate enemies shall fall before him.
2. Such is the uncertainty of this world, that frequently
men lose their wealth and power, then when they think to
confirm it. Hadarezer was smitten as he went to establish his
dominion, v. 3. - - .
3. A horse is a vain thing for safety, so David said ; (Ps.
xxxiii. 17.) and, it seems, he believed what he said, for he
houghed the chariot-horses, v. 4. Being resolved not to trust
to them, (Ps. xx. 7.) he would not use them. -
4. The enemies of God's church are often made to ruin
themselves by helping one another, v. 5. The Syrians of Da-
mascus were smitten when they came to help Hadarezer.
When hand thus joins in hand, they shall not only not go
unpunished, but thereby they shall be gathered as the sheaves
into the floor, Mic. iv. 11, 12. . . . .
5. The wealth of the sinner sometimes proves to have been
laid up for the just. The Syrians brought gifts, v. 6. . Their
shields of gold and their brass were brought to Jerusalem, v.
7, 8... As the tabernacle, was built of the spoils of the
Egyptians, so the temple of the spoils of other Gentile nations.
A happy presage of the interest the Gentiles should have in
the gospel-church. . .
8 Now when Tou king of Hamath heard how
| David had smitten all the host of Hadarezer king of
Zobah; 10 He sent Hadoram his son to king. David,
to inquire of his welfare, and to congratulate him,
because he had fought against Hadarezer, and Smit-
ten him ; (for Hadarezer had war with Tou ;), and
with him all manner of vessels of gold and silver
and brass. 11 Them also king David dedicated
} unto the Lord, with the silver and the gold that he
brought from all these nations: from Edom and from
ter; here follows immediately that which one might reasonably expect, Moab, and from the children of Ammon, and from
gº gecount of his prosperity ; for they that seek first the kingdom of
God, and the righteousness thereof, as David did, shall have other
the Philistines, and from Amalek. 12 Moreover
Abishai the son of Zeruiah slew of the Edomites, in
the valley of Salt, eighteen thousand. 13 And he
BEFORE CHRIST, 1037.
I. CHRONICLES, XIX. War with the Ammonius.
put garrisons in Edom ; and, all the Edomites be-
came David’s servants. Thus the Lord preserved
David whithersoever he went. 14 So David reign-
ed over all Israel, and executed judgment and
justice among all his people.
of Zeruiah was over the host: and Jehoshaphat the
son of Ahilud, recorder. 16 And Zadok the son of
Ahitub, and Abimelech the son of Abiathar, were
the priests; and Shavsha was scribe; 17 And
Benaiah the son of Jehoiada was over the Chere-
thites and the Pelethites; and the sons of David
were chief about the king. . . . .”
Here let us learn, 1. That it is our interest to make those
our friends, who have the presence of God with them. The
king of Hamath, hearing of David’s great success, sent to con-
gratulate him, and to court his favour with a noble present,
v. 9, 10. It is in vain to contend with the Son of David :
Riss the Son, therefore, lest he be angry ; let the kings and
iudges of the earth, and all inferior people too, be thus wise,
thus instructed. The presents we are to bring him are not
vessels of gold and silver, as here; (those shall be welcome to
him who have no such presents to bring;) but our hearts and
Sincere affections, our own selves, our whole selves, we must
present to him as living sacrifices. ' ". .
2. That what God blesses us with, we must honour him
with. The presents of his friends, as well as the spoils of his
$nemies, David dedicated unto the Lord ; (v. 11.) that is, he
laid them up toward the building and enriching of the temple.
That is most truly and most comfortably our own, which we
have consecrated unto the Lord, and which we use for his
glory. Let our merchandise and our hire be holiness to the
Lord, Isa. xxiii. 18. - - •
3. That those who take God along with them whithersoever
they go, may expect to prosper, and be preserved, whitherso-
eyer they go. It was said before, (v. 6.) and here again, (v.
13.) that the Lord preserved David whithersoever he went.
Those are always under the eye of God, that have God al-
ways in their eye. . . . . . . -
... 4. God gives men power, not that they may look great with
it, but that they may do, good with it. . When David reigned
over all Israel, he executed judgment and justice among all his
people, and so answered the end of his elevation. He was not
So intent on his conquests abroad, as to neglect the adminis-
tration of justice at home. Herein he served the purposes, of
the kingdom of providence, and of that God who sits in the
throme judging right ; and was an eminent type of the Mes-
siah, the sceptre of whose kingdom is a right sceptre.
. . . CHAP. XIX. . . ; -
The story is here repeated of David's war with the Ammonites, and the
Syrians their allies, and the victories he obtained over them, which ºne
ºadjust as it is here related, 2 Sam, x, Here is, 1. David's civility to
the king ºf Amimon, in sending an embassy of condolence to him, on occa.
15 And Joab the son |
sion of his father's death, v. 1, 2, II. His great incivility to David, in
the base usage he gave to his ambassadors, v. 3, 4, III: David's just re-
sentment of it, and the war which broke out, thereupon, in which the
i 34mmonites acted politically, in bringing the Syrians to their assistance,
... (p. 5, 7) Joab did bravely, (v. 8–13) and Israel, was once and again | 12 And he said, If the Syr . e. are . * * * -
. . . . . . . . . . . . . . ~~ . . . . . . . ] me, then thou shalt help me.: but if the children
wictorious, v.414–19. , ! ;
J., NTOW it came to pass after this, that Nahash |
I-Y. the king of the children of Ammon died;
and his son reigned in his stead: 2 And David
Said, I will show kindness unto Hanun the son of
Nahash, because his father showed kindness to me.
And, David sent messengers to comfort him con-
germing his father... So the servants of David came
into the land of the children of Ammon to Hanun,
to comfort him., 3 But the princes of the children
of Ammon said to Hanun, Thinkest thou that David
doth honour thy father, that he hath sent com-
forters, unto thee ? are not his servants come unto
thee for to search, and to overthrow, and to spy
out the 1
* , ;
and 3 4. Wherefore Hanun took David's
servants, and shaved them, and cut off their gar-
ments in the midst, hard by their buttocks, and sent
them away. 5 Then there went certain, and told
David how the men were served. And he sent to
meet them ; (for the men were greatly ashamed.)
And the king said, Tarry at Jericho until vour beards
be grown, and then return. - , - .
rºy
... Let us here observe, l. That it becomes good people to be
neighbourly, and especially to be, grateful. David will pay
respect to Hanun, because he is his neighbour; and religion
teaches us to be civil and obliging to all, to honour all men,
and to be ready to do all offices of kindnéss to those we live
among ; nor must difference in religion be an obstruction to
it. But, beside this, David remembers the kindness which his
father showed to him. They that have received kindness must
return it, as they have ability and opportunity: they that
have received it from the parents must return it to the chil-
dren, when they are gone. . . . . . . ' -
2. That, as saith the proverb of the ancients, Wickedness
proceedeth from the wicked, 1 Sam. xxiv. 13. . The vile person
will speak villany, and the instruments of the churl will be
evil, to destroy those with lying words, that speak right, Isa.
xxxii. 6, 7. They that are base, and design ill themselves, are
apt to be jealous, and to suspect ill of others without cause.
Hanun's servants suggested that David’s ambassadors came
as spies; as if so great and mighty a man as David needed to
do so mean a thing. If he had any design upon the Ammon-
ités, he could effect it by open force, and had no occasion for
any fraudulent practices; or, as if a man of such virtue and
honour would do so base a thing. Yet Hanun hearkened to
the suggestion, and, against the law of nations, treated David’s
ambassadors villanously.
3. Masters ought to protect their servants, and, with the
greatest tenderness, to concern themselves for them, if they
come by any loss or damage in their service. David did so
for his ambassadors; (v. 5.) Christ will do so for his miniss
ters; and let all masters thus give unto their servants that
which is just and equal. - - -
6 And when the children of Ammon saw that
they had made themselves odious to David, Hanun
and the children of Ammon sent a thousand talents
of silver to hire them chariots and horsemen out of
Mesopotamia, and out of Syria-maachah, and out
of Zobah. 7 So they hired thirty and two thousand
chariots, and the king of Maachah and his people,
who came and pitched before Medeba. And the
children of Ammon gathered themselves together
from their cities, and came to battle. 8 And
when David heard of it, he sent Joab, and all the
host of the mighty men. 9 And the children of
Ammon came out, and put the battle in array
before the gate of the city: and the kings that were
come were by themselves in the field. 10 Now
when Joab saw that the battle was set against him.
before and behind, he chose out of all the choice
of Israel, and put them in array against the Syrians.
11 And the rest of the people he delivered unto the
hand of Abishai his brother, and they set them-
selves in array against the children of Ammon.
12 And he said, If the Syrians be too strong for
of Ammon be too strong for thee, then I will help.
thee. 13 Be of good courage, and let us behave:
ourselves valiantly for our people, and for the cities
of our God; and let the Loh D do that which is
good in his sight. 14 So Joab, and the people that
were with him, drew night before the Syrians unto
the battle; and they fled, before him. . . 15. And
when the children of Ammon saw that the Syrians
were fled, they likewise fled before, Abishai his
brother, and entered into the city. ' Then Joab
came to Jerusalem. 16: And when the Syrians saw
that they were put to the worse before Israel, they
sent messengers, and drew forth the Syrians that
were beyond the river; and Shophach, the captain
of the host of Hadarezer, went before them. 17
And it was told David ; and he gathered all Israel,
and passed over Jordan, and came upon them, and
set the battle in array against them. . So when .
David had put the battle in array against the Sy-
rians, they fought with him. 18 But the Syrians
fled before Israel; and David ºf the Syrians
|BEFoRE CHRIST, 1036.
IXavid's wars.
I. CHRONICLES, XX.
seven thousand men which fought in chariots, and
forty thousand footmen, and killed Shophach the
captain of the host. 19 And when the servants of
Hadarezer saw that they were put to the worse be-,
fore Israel, they made peace with David, and be-
came his servants; neither would the Syrians help
the children of Ammon any more. • . "
We may see here, 1. How the hearts of sinners that are
marked for ruin, are hardened to their destruction. The chil-
dren of Ammon saw that they had made themselves odious to
David, (v. 6.) and then it had been their wisdom to have de-
sired conditions of peace, to have humbled themselves, and
offered any satisfaction for the injury they had done him ; the
rather because they had made themselves not only odious to
David, but obnoxious to the justice of God, who is King of
nations, and will assert the injured rights, and maintain the
violated laws, of nations.
for war, and so brought upon themselves, by David's hand,
those desolations which he never intended them.
2. How the courage of brave men is heightened and invigo-
rated by difficulties. When Joab saw that the battle was set
against him, before and behind, (v. 10.) instead of meditating
a retreat, he doubled his resolution ; and, though he could not
double, he divided his army, and not only spake, but acted,
like a gallant man, that had great presence of mind when he
saw himself surrounded. He engaged with his brother for
mutual assistance; (v. 12.) excited himself, and the rest of
the officers, to act vigorously in their respective posts, with
an eye to God's glory, and their country's good, not to any
honour and advantage of their own ; and then left the issue to
God: Let the Lord do that which is right in his sight.
3. How vain the greatest art and strength are against justice
and equity. The Ammonites did their utmost ; they brought
as good a force into the field, and disposed it with as much
policy as possible ; yet, having a bad cause, and acting in de-
fence of wrong, it would not do ; they were put to the worst.
Right will prevail, and triumph at last.
4. To how little purpose it is for those to rally again, and
reinforce themselves, that have not God on their side. The
Syrians, though no way concerned in the merits of the cause,
but serving only as mercenaries to the Ammonites, when they
were beaten, thought themselves concerned to retrieve their
honour; and therefore called in the assistance of the Syrians
on the other side Euphrates; but to no purpose, still they fled
before Israel: (v. 18.) they lost 7000 men, who are said to be
the men of 700 chariots, 2 Sam. x. 18. For, as now, in a man
of war for sea-service, they allot ten men to a gun, so then, in
Hand-service, ten men to a chariot. -
5. Those who have meddled with strife that belongs not to
them, and have found that they meddled to their own hurt, do
well to learn wit at length, and meddle no further. The
Syrians, finding that Israel was the conquering side, not only
brake off their alliance with the Ammonites, and would help
them no more, (v. 19.) but made peace with David, and be-
came his servants. Let those who have in vain stood it out
against God, be thus wise for themselves, and agree with him
quickly while they are in the way, Let them become his ser-
vants; for they cannot but see themselves undone, if they be
his enemies.
CHAP. XX.
Here is a repetition of the story of David's wars, I. With the Ammonites,
and the taking of Rabbah, v. 1–3. II. With the giants of the Philis-
times, v. 4.—8. t -
H A*. it came to pass, that after the year was
: expired, at the time that kings go out to bat-
tle, Joab led forth the power of the army, and wasted
the country of the children of Ammon, and came and
besieged Rabbah ; (but David tarried at Jerusalem.)
And Joab smote Rabbah, and destroyed it. 2 And
Pāvid took the crown of their king from off his head,
and found it to weigh a talent of gold, and there
were precious stones in it : and it was set upon Da-
vid’s head : and he brought also exceeding much
spoil out of the city. 3 And he brought out the peo-
ple that were in it, and cut them with saws, and with
harrows of iron, and with axes: even so dealt
David with all the cities of the children of Ammon.
And David and all the people returned to Jeru-
saleńn. z . . . - -
- 1030
But, instead of this, they prepared
– a
How the army of the Ammonites, and their allies, was
routed in the field, we read in the foregoing chapters. . Here
we have the destruction of Rabbah, the metropolis of their
kingdom, (v. 1.) the putting of their king's crown upon David's
head, (v. 2.) and the great severity that was used toward the
people, v. 3. This we had a more full account of, 2 Sam: xi.
and xii. and cannot but remember by this sad token, that,
while Joab was besieging Rabbah, David fell into that great
sin in the matter of Uriah.
But it is observable, that though the rest of the story be re-
peated, that is not; a hint only is given of it in those words,
(But David tarried at Jerusalem,) which lie here in a paren-
thesis. If he had been abroad with his army, he, had been
out of the way of that temptation; but, indulging his ease, he
fell into uncleanness. Now, as the relating of the sin David
fell into, is an instance of the impartiality and fidelity of the
sacred writers; so the avoiding of the repetition of it here,
when there was a fair occasion given to speak of it again, is
designed to teach us, that though there may be a just occa-
sion to speak of the faults and miscarriages of others, yet we
should not take delight in the repetition of them...That should
always be looked upon as an unpleasing subject, which,
though sometimes one cannot help failing upon, yet one would
not choose to dwell upon, any more, than we should love to
rake in a dunghill. The persons, or actions, we can Say no
good of, we had best say nothing of. -
4 And it came to pass after this, that there arose
war at Gezer with the Philistines, at which time
Sibbecai the Hushathite slew Sippai, that was of the
children of the giant: and they were subdued. §
And there was war again with the Philistines ; and
Elhanan the son of Jair slew Lahmi, the brother of
Goliath the Gittite, whose spear's staff was like a
weaver’s beam. 6 And yet again there was War at
Gath, where was a man of great stature, whose
fingers and toes were four and twenty, six on each
hand, and six on each foot ; and he also was the Son
of the giant. 7 But when he defied Israel, Jonathan
the son of Shimea, David’s brother, slew him. 8
These were born unto the giant in Gath; and they
fell by the hand of David, and by the hand of his
ServantS.
The Philistines were nearly subdued, ch. xviii. 1, but as, in
the destruction of the Canaanites by Joshua, the sons of Anak
were last subdued, (Josh. xi. 21.) so here, in the conquest of
the Philistines, the giants of Gath were last brought down.
In the conflicts between grace and corruption, there are some
sins, which, like these giants, keep their ground a great while,
and are not mastered without much difficulty, and a long
struggle : but judgment will be brought forth into victory
at last. - º
Observe, 1. We never read of giants among the Israelites,
as we do of giants among the Philistines; the giants of Gath,
but not giants of Jerusalem. The growth of God's plants 1S 1ſl
usefulness, not in bulk. They who covet to have cubits added
to their stature, do not consider that it will but make them
more unwieldy. In the balance of the sanctuary, David far
outweighs Goliath. e
2. The servants of David, though men of ordinary stature,
were too hard for the giants of Gath, in every encounter;, be-
cause they had God on their side, who takes pleasure in abaş-
ing lofty looks, and mortifying the giants that are in the earth,
as he did of old by the deluge, though they were men of re-
nown. Never let the church's friends be disheartened by the
power and pride of the church's enemies. We need not fear
great men against us, while we have the great God for us.
What will a finger more on each hand do, or a toe more on each
foot, in contest with Omnipotence"
3. These giants defied Israel, (v. 7.) and were thus made to
pay for their insolence. None are more visibly marked for
ruin, than those who reproach God and his Israel. . God...will
do great things, rather than suffer the enemy to behave them:
selves proudly, Deut. xxxii. 27. The victories of the Son of
David, like those of David himself, are gradual. We see not
yet all things put under him.; but it, will be seen shortly :
and death itself, the last enemy, like these giants, triumphed
OVer,
CHAP. XXI.
As this rehearsal makes no mention of David's sin in the matter of Uriah,
so neither of the troubles of his family, that followed upon it of 3 word
of Absalom's rebellion, or Sheba's. But David's sin, in numbering the
BEFoRE CHRIST, 1017.
David numbers the people.
I. CHRONICLES, XXI.
people, is here retated, because, in the afonement made for that sin, an
intimation wus given of the spot of ground on which the temple should be
built. Here is, I. David's sin, in forcing Joab to number the people, v.
1–4. II. David's sorrow for what he had done, as soon as he perceived
‘the sinfulness of it, v. 5–8, III. The sad dilemma (or trilemma rather)
ſhe was brought fo, when it was put to him to choose how he would be
punished for this sin, and what rod he would be beaten with, v. 9–13.
IP. The woful havock which was inade by the pestilence in the country,
and the narrow escape which Jerusalem had from being laid waste by it,
v. 14–16. V. David's repentance and sacrifice upon this occasion, and
the staying of the plague thereupon, v. 17–30. This awful story we met
with, and meditaled upon, 2 Sam. xxiv.
% N D Satan stood up against Israel, and
A provoked David to number Israel. 2 And
3)avid said to Joab, and to the rulers of the people,
Go, number Israel, from Beer-Sheba even to Dan ;
and bring the number of them to me, that I may
know it. 3 And Joab answered, The Lofto make
his people an hundred times so many more as they
be ; but, my lord the king, are they not all rity lord’s
servants : why then doth my lord require this thing 2
why will he be a cause of trespass to Israel ? 4
Nevertheless the king's word prevailed against Joab;
wherefore Joab departed, and went throughout all
Israel, and came to Jerusalem. 5 And Joab gave
the sum of the number of the people unto David.
And all they of Israel were a thousand thousand and
an hundred thousand men that drew sword: and
5udah was four hundred three-score and ten thou-
Sand men that drew sword. 6 But Levi and Ben-
jamin counted he not among them; for the king's
Word was abominable to Joab.
Numbering the people, one would think, was no bad thing.
Why should not the shepherd know the count of his flock 2
But God sees not as man sees. It is plain it was wrong in
32avid to do it, and a great provocation to God; because he
did it in the pride of his heart; and there is no sin that has in
it more of contradiction, and therefore more of offence, to God,
than pride. The sin was David's, he alone must bear the
tolame of it: but here we are told,
I. How active the tempter was in it; (v. 1.) Satan stood up
against Israel, and provoked David to do it. It is said, 2 Sam.
2xiv. 1. that the anger of the Lord was kindled against Israel,
and he moved David to do it. The righteous judgments of God
are to be observed and acknowledged even in the sins and
unrighteousness of men. We are sure that God is not the
Author of sin, he tempts no man ; and therefore when it is said
that he moved David to do it, it must be explained by what is
intimated here, that, for wise and holy ends, he permitted the
Devil to do it. Here we trace this foul stream to its fountain,
'1. That Satan, the enemy of God and all good, should stand
tip against Israel, is not strange. It is what he aims at, to
weaken the strength, diminish the numbers, and eclipse the
glory, of God's Israel, to whom he is a Satan, a sworn adrer.
sary. But, 2. That he should influence David, the man after
God's own heart, to do a wrong thing, may well be wondered
at. One would think him one of those whom the wicked one
$ouches not. No, even the best saints, till they come to
heaven, are forbidden to think themselves out of the reach of
$3tan's temptations. -
. Now, when Satan meant to do Israel a mischief, what course
did he take 3. He did not move God against them to destro
them, as he did against Job, (ch. ii. 3.) but he provoked #
the best friend they had, to number them, and so to offend
'God, and set him against them. Note, (1.) The Devil does us
imore mischief by tempting us to sin against our God, than he
goes by accusing us before our God. He destroys none but
by their own hands. (2.) The greatest spite he can do to the
'church of God, is to tempt the rulers of the church to pride ;
fºr none can conceive the fatal consequence of that sin in
all, especially in church-rulers. Ye shall not be so, Luke
xxii. 26.
II: How passive the instrument was. Joab was the person
employed, an active man in public business; but to this he
was perfectly forced, and did it with the greatest reluctancy
imaginable.
1. He put in a remonstrance against it, before he began it.
No man more forward than he in any thing that really tended
to the honour of the king, or the welfare of the kingdom; but
in this matter, he would gladly be excused. For, (1.) It was
a needless thing, there was no occasion at all for it. God had
£romised to multiply them, and he needed not question the
–º
accomplishment of that promise: they were all his servants,
and he needed not doubt of their loyalty and affection to him.
Their number was as much his strength as he could desire.
(2.) It was a dangerous thing. In doing it, he might be a
cause of trespass to Israel, and might provoke God against
them. This Joab apprehended, and yet David himself did
not. The most learned in the laws of God are not always the
most quick-sighted in the application of those laws.
2. He was quite weary of it before he had done it ; for the
king's word was abominable to Joab, v. 6. Time was, when
whatever king David did pleased all the people ; (2 Sam. iii.
36.) but now there was a general disgust at these orders, which
confirmed Joab in his dislike of them, so that though the pro-
duce of this muster was really very great, yet he had no heart
to perfect it, but left two tribes unnumbered, (v. 5, 6.) two
considerable ones, Levi and Benjamin ; and, pérhaps, was
not very exact in numbering the rest, because he did not do it
with any pleasure ; which might be one occasion of the differ-
ence between the sums here and 2 Sam. xxiv. 9.
7 And God was displeased with this thing; there-
fore he smote Israel. 8 And David said unto God,
I have sinned greatly, because I have done this
thing : but now, I beseech thee, do away the iniquity
of thy servant; for I have done very foolishly. 9
And the LoRD spake unto Gad, David’s seer, say—
ing, 10 Go and tell David, saying, Thus saith the
LoRD, I offer thee three things ; choose thee one of
them, that I may do it unto thee. 11 So Gad came
to David, and said unto him, Thus saith the Lo RD,
Choose thee 12 Either three years’ famine ; or three
months to be destroyed before thy foes, while that the
sword of thine enemies overtaketh thee ; or else
three days the sword of the LORD, even the pesti-
Ience, in the land, and the angel of the Lo RD de-
stroying throughout all the coasts of Israel. Now,
therefore, advise thyself what word I shall bring
again to him that sent me. 13 And David said
unto Gad, I am in a great strait: let me fall now
into the hand of the Lo Rd ; for very great are his
mercies : but let me not fall into the hand of man.
14 So the Lo Rd sent pestilence upon Israel: and
there fell of Israel seventy thousand men. 15. And
God sent an angel unto Jerusalem to destroy it : and
as he was destroying, the Lo Rd beheld, and he re-
pented him of the evil, and said to the angel that
destroyed, It is enough, stay now thine hand. And
the angel of the Lo RD stood by the threshing-floor
of Ornan the Jebusite. 16 And David lifted up his
eyes, and saw the angel of the LoRD stand between
the earth and the heaven, having a drawn sword in
his hand stretched out over Jerusalem : then David
and the elders of Israel, who were clothed in sack-
cloth, fell upon their faces. 17 And David said
unto God, Is it not I that commanded the people to
be numbered ? even I it is that have sinned and
done evil indeed : but as for these sheep, what have
they done 2 Let thine hand, I pray thee, O Lord
my God, be on me, and on my father’s house; but
not on thy people, that they should be plagued.
David is here under the rod for numbering the people ; that
rod of correction which drives out the foolishness that is bound
up in the heart, the foolishness of pride. Let us briefly
observe,
I. How he was corrected. If God's dearest children do
amiss, they must expect to smart for it.
1. He is given to understand that God is displeased ; and
that is no small uneasiness to so good a man as David, v. 7.
God takes notice of, and is displeased with, the sins of his
people ; and no sin is more displeasing to him than pride of
heart: nor is any thing more humbling, and grieving, and
mortifying, to a gracious soul, than to see itself under God's
displeasure.
2. He is put to his choice, whether he will be punished by
war, famine, or pestilence; for punished he must be, and by one
of these. Thus, for his further humiliation, he is put into a
strait, a great strait; and has the erro, #" the three judg-
BEFQRE CHRIST, 1017.
The plague stayed.
I. CHRONICLES, XXI.
ments impressed upon his mind, no doubt, to his great amaze-
ment, while he is considering which he shall choose. . * .
‘. 3. He hears of 70,000 of his subjects, who, in a few hours,
were struck dead by the pestilence, v. 14. He was proud of
the multitude of his people, but divine justice took a course to
make them fewer. Justly is that taken from us, weakened,
or embittered to us, which we are proud of. David must
have the people numbered : Bring me the number of them,
says he, that I may know it. But now God numbers them
after another mânner, numbers to the sword, Isa. lxv. 12.
And David had another number of them brought, more to his
confusion than that was to his satisfaction, namely, the num-
ber of the slain: a black bill of mortality, which is a draw-
back to his muster-roll. - - k
4. He sees the destroying angel, with his sword drawn
against Jerusalem, v. 16. This could not but be very terrible
to him, as it was a visible indication of the anger of Heaven,
and threatened the utter destruction of that beioved city.
Pestilences make the greatest devastations in the most popu-
lous places. The sight of an angel, though coming peaceably,
and on a friendly errand, has made even mighty men to trem-
ble; how dreadful then must this sight be, of an angel with a
drawn sword in his hand, a flaming sword, like that of the
cherubim, which turned every way to keep the way of the
trée of life While we lie under the wrath of God, the holy
angels are armed against us, though we see them not as
David did. 4 * -
II. How he bore the correction. -
1. He made a very penitent confession of his sin, and prayed
earnestly for the pardon of it, v. 8. Now he owns that he had
sinned, had sinned greatly, had done foolishly, very foolishly ;
and he entreats, that, however he might be corrected for it,
she iniquity of it might be done away. -
2. He accepted the punishment of his iniquity; “Let thy
hand be on me and on my father's house. I submit to the rod,
only let me be the sufferer, for I am the sinner; mine is the
guilty head at which the sword should be pointed.” l
3. He cast himself upon the mercy of God, (though he knew
he was angry with him,) and did not entertain any hard
thoughts of him. However it be, Let us fall into the hands of
the Lord, for his mercies are great, v. 13. Good men, even
when God frowns upon them, think well of him : Though he
slay me, yet will I trust in him. - g -
. . 4. He expressed a very tender concern for the people, and
it went to his heart to see them plagued for his transgression :
These sheep, what have they done? *
18 Then the angel of the Lord commanded Gad
to say to David, that David should go up, and set
up an altar unto the LoRD in the threshing-floor of
Ornan the Jebusite. 19 And David went up at the
Saying of Gad, which he spake in the name of the
LORD. 20 And Ornan, turned back, and saw the
angel ; and his four sons with him hid themselves.
Now Ornan was threshing, wheat. 21 And as Da-
yid came to Ornan, Ornan looked, and saw. David,
and went out of the threshing-floor, and bowed him-
self to David with his face to the ground. . .22. Then
Dávid said to Ornan, Grant me the place of this
threshing-ſloor, that. I may build an altar, therein
unto the Lo RD ; thou shalt grant it me for the full
price, that the plague may be stayed from the peo-
ple...; 23. And Ornan said unto...I)avid, Take it to
thee; and let: mylord the king do, that which is, good
in his eyes: lo, I give thee the oxen also for burnt-
offerings, and the threshing instruments for, wood,
and the wheat for the meat-offering: I, give it all.
24. And, king David said to, Ornan, Nay; but I will
verily buy it for the full price: for I will not take
that which is thine for the Lord, nor offer, burnt-
offerings. Without cost, 25 So, David gave to Ornan
for the place six hundred shekels of gold by weight.
26 Andal)avid built there an altar unto the Lord,
and offered burnt-offerings and peace-offerings; and
called upon the Lo RD ; and he answered him from
heaven by fire upon the altar of burnt-offering. 27
And, the LORD commanded the angel; and he put
up his sword again into the sheath thereof. , 28 At
that time, when pavid saw that the Lord had an-
swered him in the threshing-floor of Ornan the Jebu.
site, then he sacrificed there. 29 For the taberna-
cle of the Lord, which Moses made in the wilder-
ness, and the altar of the burnt-offering, were at that
season in the high place at Gibeon : 30 But Da-
vid could not go before it to inquire of God: for he
was afraid, because of the sword of the angel of the
LORD. • , ' , ” i
We have here the controversy concluded, and, upon David’s.
repentance, his peace made with God. Though thou wasy
angry with me, thine anger is turned away.
1. A stop was put to the progress of the execution, v. 15.
: When David repented him of the sin, God repented him of
the judgment, and ordered the destroying angel to stay his
hand, and sheath his sword, v. 27. -
2. Direction was given to David to rear an altar in the
thrashing-floor of Ornan, v. 18. The angel commanded the
i prophet Gad to bring David this direction. The same angeh
that had, in God’s name, carried on the war, is here forward.
to setion foot the treaty of peace ; for angels do not desire the
woful day. The angel could have given this order to David
himself: but he chose to do it by his seer, that he might put
an honour upon the prophetical office. Thus the revelation,
of Jesus Christ was notified by the angel to John, and by him,
to the churches. The commanding of David to build an altar,
was a blessed token of reconciliation ; for if God had been
pleased to kill him, he would not have appointed, because he
would not have accepted, a sacrifice at his hands. .
3. David immediately made a bargain with Ornan for the
thrashing-floor; for he would not serve God at other people's,
charge. Ornan generously offered it him gratis, not only in
complaisance to the king, but because he had himself seen the
angel, v. 20, which so terrified him, that he and his four sons,
hid themselves, as unable to bear the brightness of his glory,
and afraid of his drawn sword. Under these apprehensions,
he was willing to do any thing toward making the atonement.
Those that are duly sensible of the terrors of the Lord, will
do all they can, in their places, to promote religion, and all
the fºods of reconciliation for the turning away of God's.
wrath. - - -
"4. God testified his acceptance of David's offerings on this.
altar: he answered him from heaven by fire, v. 26. To signify
that God’s anger was turned away from him, the fire that
might justly have fastened upon the sinner, fastened upon the
sacrifice, and consumed that ; and, upon this, the destroying
sword was returned into its sheath. Thus Christ, was made
sin, and a curse, for us, and it pleased the Lord to bruise him,
that through him. God might be to us, not a consuming Fire,
but a reconciled Father... . 4
5. He continued to offer his sacrifices upon this altar. The
brâzen altar which Moses made was at Gibeon, v. 29., and
there all the sacrifices of Israel were offered : but David was.
so terrified at the sight of the sword of the angel, that he could
not go thither, v. 30. The business required haste, when the
plague was begun. Aaron must go quickly, nay, he must
run, to make atonement, Numb. xvi. 46, 47. And the case.
heré was no less urgent; so that David had not time to go toº
Gibéon: nor durst he leave the angel, with his sword drawn.
over. Jerusalem, lest the fatal; stroke should be given before
he came back. And therefore God, , in tenderness to him,
bade him build an altar in that place, dispensing with his
own law concerning one altar, because of the present distress.
aid accepting the sacrifices offered, on this new, altar, which
was not set up in opposition to that, but in concurrence with
it. The symbols of unity yere, not so much insisted on, as
unity itself. : Nay, when the present distress was over, (as is
should seem,) David, as long as he lived, sacrificed there:
though, the āltār at Gibeon was still kept up ; for God had
owned the sacrifices that were here offered, and had testified
'his ačceptance of them, v. 28." On those administrations in
which we have experienced the tokens of God’s presence, and
have found that he is with us of a truth, it is good to continue
ouf atténdance. “Here God has graciously met me, and
therefore I will still expect to meet with him.” -
‘. . . . . . CHAP. XXII. * *
out of the eater comes forth meat. It was upon occasion of the terrible
judgment inflicted on Israel for the sin of David, that God gave intimº
, tion of the setting up of another altar, and of the place where he would
:, have the temple to be built ; upon which, David was excited with great
.45pigour to make preparation for the great work.; wherein, though he had
long since designed it, it should seem, he was, of late, grown remiss, till
. . awakened by iHe alarm of that judgment. Thé tokens of God's favour
he received, after those of his displeasure, I. Directed him to the place,
BEFORE CHRIST, 1017. I. C HRONICLES, XXII. Preparations for the temple.
p. 1. II. Encouraged and quickened him to the work. I. He set him. . loved th b h lly, b
| employed them, because they were generally better artists,
" gave him a charge concerning this work, v.6–16. 3. He, commanded mployec ***** ***** y g y p
e There is a great deal of differ-
encé between the framé of David's spirit in the beginning of the former
chapter, and in the beginning of this... There, in the pride of his heart, he
was numbering the people; here, in his humility, prépáring ſºr the sér-
self to prepare for the building, v.2–5. 2. He instructed Solomon, and
the princes to assist him in it, v.17–19.
vice of God... There corruption was uppermost (but the pell of living
water in the soul, though it may be muddied, will work itself clear
again ;) grace here has recovered the upper hand.
offering for Israel. 2 And David commanded to
gather together the strangers that were in the land
of Israel; and he set masons to hew wrought stones
to build the house of God. 3 And David prepared
iron in abundance for the nails for the dogrs of the
gates, and for the joinings; and brass in abundance
without weight; 4. Also cedar-trees in abundance :
for the Zidonians and they of Tyre brought much
cedar-wood to David. 5. And David said, Solomon
my son is young and tender, and the house that is to
be builded for the LoRD must be exceeding magni-
fical, of fame and of glory throughout all countries:
I will therefore now make preparation for it.
David prepared abundantly before his death.
Here is, I. The place for the building of the temple, v. 1.
Then David said, by inspiration of God, and as a declaration
of his mind, This is the house of the Lord God. . If a temple
must be built for God, it is fit that it be left to him to choose
the ground, for all the earth is his ; and this is the ground he
makes choice of: it had pertained to a Jebusite, and, perhaps,
there was not a spot of ground besides, in or about Jerusalem,
that did so; a happy presage of the setting up of the gospel-
temple among the Gentiles. . See Acts xv. 16, 17. The
ground was a thrashing-floor; for the church of the living God
is his floor, his thrashing, and the corn of his floor, Isa. xxi.
10. Christ’s fan is in his hand, thoroughly to purge his floor.
This is to be the house, because this is the altar; the temple
was built for the sake of the altar; there were altars long be-
fore there were temples. . . . . . .
II. Preparations made for that building. , David must not
build it, but he would do all he could towards it; he prepared
abundantly before his death, v. 5. It intimates, that the con-
sideration of his age and growing infirmities, which showed
him his death approaching, quickened him, toward his latter
end, to be very diligent in making this preparation. What
our hands find to do for God, and our souls, and our genera-
t
after death there is no device nor working. - -
i. Now we are here told, 1. What induced him to make such
preparation: two things he considered ; (1.) That Solomon
was young and tender, and not likely to apply himself with
any great vigour to this business at first ; so that, unless he
found the wheels set a-going, he would be in danger of losing
a great deal of time at first, the rather, because, being young,
he would be tempted to put it off; whereas if he found the
materials got ready to his hand, the most difficult part of the
work would be over, and it would excite and encourage him to
go about it in the beginning of his reign... §.º.º.
are aged and experienced should consider these that are young
and tender, and provide them what help they can, that they
may make the work of God as easy to them as possible. (2.)
That the house must be exceeding magnificent, very stately
and sumptuous, strong and beautiful, every thing about it the
tion, let us do it with all our might, before our death, because
best in its kind; for a good reason, it was intended for the
honour of the great God, the Lord of the whole earth, and was
to be a type of Christ, in whom all fulness dwells, and in
whom are hid all treasures. Men were then to be taught by
sensible methods: the grandeur of the house would help to
affect the worshippers with a holy awe and reverence of God,
and would invite strangers to come to see it, as the wonder of
the world, who thereby would be brought acquainted with the
true God; therefore it is here designed to be of fame and
glory throughout all countries. David foretold this good effect
of its being magnificent; (Ps. lxviii. 29.) Because of thy
temple at Jerusalem, shall kings bring presents writo thee.
.2. What preparation he made: in general, he prepared
abundantly, as we shall find afterward; cedar and stones, iron
and brass, are here specified, v. 2–4. Cedar he had from the
Tyrians and the Zidonians; The daughter of Tyre shall be there
with a gift, Ps. xlv. 12. He also got workmen together, the
VoI. I. 6 Q
the Lo RD my God :
So
| father; and I will establish the throne of his king-
strangers that were in the land of Israel. Some think that he
and more ingenious in manual operations, than the Israelites:
or rather, because he would not employ the free-born Israel,
ites in any thing that looked mean and servile. They were
delivered from the bondage of making bricks, in Egypt, and
must not return to hew stone. These strangers were prose-
lytes to the Jewish religion, who, though not enslaved, yet
- - ł were not of equal dignity with Israelites.
1 FTWHEN David said, This is the house of the
LoRD God, and this is the altar of the burnt-
6 Then he called for Solomon his son, and charged
him to build an house for the LORD God of Israel,
7 And David said to Solomon, Mysori, as for me, it
was in my mind to build an house unto the name of
8 But the word of the Lord
came to me, saying, Thou hast shed blood abun-
dantly, and hast made great wars: thou shalt not
build an house unto my name, because thou hast
shed much blood upon the earth in my sight, 9
Behold, a son shall be born to thee, who shall be a
man of rest; and I will give him rest from all his
enemies round about: for his name shall be 'Solo-
mon, and I will give peace and quietness unto Israel,
in his days. , 10. He shall build an house for: my
name, and he shall be my son, and I will be his
dom over Israel for ever. 11. Now, my son, the
LoRD be with thee, and prosper thou, and build the
house of the Lord thy God, as he hath said of thee.
12 Only the Lord give thee wisdom and under-
| standing, and give thee charge concerning Israel,
that thou mayest keep the law of the Lord thy God:
13 Then shalt thou prosper, if thou takest heed to
fulfil the statutes and judgments which the LORD
charged Moses with concerning Israel: be strong,
and of good courage, dread not, nor be dismayed.
14 Now, behold, in my trouble I have prepared for
the house of the LoRd an hundred thousand talents
of gold, and a thousand thousand talents of silver;
and of brass and iron without weight; for it is in
abundance: timber also and stone have I prepared;
and thou mayest add thereto. 15 Moreover, there
are workmen with thee in abundance, hewers and
workers of stone and timber, and all manner of cun-
ning men for every manner of work, 16 Of the
gold, the silver, and the brass, and the iron, there
is no number. Arise therefore, and be doing, and
the LoRD be with thee. . . . . . . . . . . . . . . . .
Though Solomon was young and tender, he was capable of
receiving instructions, concerning the work for which he was
designed; accordingly, his father here gives him instructions.
When David came to the throne, he had many things to do, for
the foundations were allout of course ; but Solomon had only
one thing in charge, and that was, to build a house for the Lord
- $
God of Israel, v. 6. Now, ... . . . . . . . . . . . . . . . .
I. He tells him why he did not do it.himself. It was in his
mind to do it, (v. 7.) but God forbade him, because he had
shed much blood, v. 8. Some think it refers to the blood of
Uriah, which fastened such a reproach upon him, as-ren-
dered him unworthy the honour of building the temple 3 but
that honour was forbidden him before he had shed that blood:
therefore it must be meant, as it is here explained, of the
blood he shed in his wars, for he had been a man of war from
his youth; which; though shed very justly and honourably,
and in the service of God and Israel, yet made him unfit to be
º: in this service, or rather less fit than another that
had never been called to such a bloody work. , God, by as-
signing this as the reason of laying David aside from this
work, showed how precious human life is to him, and intended
a type of him who should build the gospel-temple, not by de-
stroying men's lives, but saving them, Luke ix. 56. . . . . . . .
#. He gives him the reason why he imposed this task upon
him. 1. Because God had designed him for it, nominated
him as the man that should do it; A son shall be born to thee,
that shall be called Solomon, and he shall build a house for my
name, v. 9, 10. Nothing is more powerful to engage us to, and
encourage usin, any service for God, than to know that here-
unto we are appointed. 2. Because. hºuld have leisurº
PEFoRE CIII. IST, 1045.
I. CHRONICLES, XXIII. David's charge to Solomon.
and opportunity to do it. Iſe should be a man of rest, and
therefore should not have his time, or thoughts, or wealth, di-
verted from this business. He should have rest from his ene-
mies abroad, (none of them should invade or threaten him, or
give him provocation,) and he should have peace and quiet-
Aness at home; and therefore let him build the house. Note,
When God gives rest, he expects work. 3. Because God had
promised to establish his kingdom. Let this encourage him
“o honour God, that God had honour in store for him ; let him
Build up God’s house, and God will build up his throne.
Note, God's gracious promises should quicken and invigorate
our religious service.
III. He delivers him an account of the vast preparations he
'had made for this building ; (v. 14.) not in a way of pride
and vain-glory, (he speaks of it as a poor thing; I have, in my
poverty, prepared, margin,) but as an encouragement to Solo-
mon to engage cheerfully in the work, for which so solid a
foundation was laid. The treasure here mentioned of 100,000
talents of gold, and 1,000,000 talents of silver, amounts to
such an incredible sum, that most interpreters either allow an
error in the copy, or think the talent here signifies no more
than a plate or piece ; ingots we call them. I am inclined to
Suppose that a certain number is here put for an uncertain,
because it is said, (v. 16.) that of the gold and silver, as well
as of the brass and iron, there was no number; and that Da-
vid here includes all the dedicated things (ch. xviii. 11.) which
he designed for the house of the Lord; that is, not only for the
building of it, but for the treasure of it; and, putting all toge-
ther, it might come near what is here spoken of. &
and thousands are numbers which we often use to express that
: is very much, when yet we would not be understood
strictly.
IV. He charges him to keep God’s commandments, and to
take heed to his duty in every thing, v. 13. He must not
think, by building the temple, to purchase a dispensation to
Sin ; no, on the contrary, his doing that would not be accept-
ed, nor accounted of, if he did not take heed to fulfil the sta-
tutes which the Lord charged Moses with, v. 13. Though he
was to be king of Israel, he must always remember that he
was a subject to the God of Israel. -
V. He encourages him to go about this great work, and to
go on in it; (v. 13.) “Be strong, and of good courage; though
it is a vast undertaking, thou needest not fear coming under
the reproach of the foolish builder, who began to build, and
was not able to finish ; it is God’s work, and it shall come to
perfection ; dread not, nor be dismayed.” In our spiritual
work, as well as in our spiritual warfare, we have need of
courage and resolution.
VI. He quickens him not to rest in the preparations he had
made, but to add thereto, v. 14. Those that enter into the
labours of others, and build upon their advantages, must still
be improving. - -
Lastly, He prays for him; The Lord give thee wisdom and
&nderstanding, and give thee charge concerning Israel, v. 12.
Whatever charge we have, if we see God giving us the charge,
and calling us to it, we may hope he will give us wisdom for
the discharge of it. Perhaps Solomon had an eye to this
prayer of his father for him, in the prayer he offered for him-
self, Lord, give me a wise and understanding heart. He con-
cludes, (v. 16.) Up, and be doing, and the Lord be with thee.
Hope of God's presence must not slacken our endeavours;
though the Lord be with us, we must rise, and be doing,
which, if we do, we have reason to believe he is, and will be,
with us. Work out your salvation, and God will work in
you. * -
17, David also commanded all the princes of
Israel to help Solomon his son, saying, 18 Is not
the Lord your God with you? and hath he not
given you rest on every side 2 for he hath given
the inhabitants of the iand into mine hand; and
the land is subdued before the Lord, and before
His people. . -
to seek the LoRD your God: arise, therefore, and
build ye the sanctuary of the Lord God, to bring
the ark of the covenant of the Lord, and the holy
vessels of God, into the house that is to be built to
the name of the Lord.
David here engages the princes of Israel to assist Solomon
in the great work he had to do, and every one to lend him a
hand toward the carrying of it on. Those that are in the throne
cannot do the good they would, unless those about the throne
$ºt in. with them lºvia would therefore have the princes
Hundreds |
19 Now, set your heart and your soul
to advise Solomon, and quicken him, and make the work as
. to him as they could, by promoting it every one in his
place.
1. He shows them what obligations they lay under to be
zealous in this matter, in gratitude to God for the great things
he had done for them ; he had given them victory, and rest,
and a good land for an inheritance, v. 18. The more God
has done for us, the more we should study to do for him.
2. He presses that upon them, which should make them
zealous in it; (v. 19.), “Set your heart and soul to seek God,
place your happiness in his favour, and keep your eye upon
his glory; seek him as your chief good and highest end, and
this, with your heart and soul; make religion your choice and
business; and then you will grudge no pains or cost to pro-
mote the building of his sanctuary.” Let but the heart be
sincerely engaged for God, and the head and hand, the estate
and interest, and all, will be cheerfully employed for him.
CHAP. XXIII.
David, having given charge concerning the building of the temple, in this
and the following chapters, settles the method of the temple service, and
puts into order the offices of it. In the late irregular times, and during
the pars ºn the beginning of his reign, we may suppose that though the
Levitical ordinances were kept up, yet it was not in the order, nor with .
the beauty and exactness, that were desirable. Now David, being a pro-
phet, as well as a prince, by divine warrant and direction, set in order
the things that were wanting. In this chapter, I. He declared So-
lomon to be his successor, v. l. II. He numbered the Levites, and ap-
pointed them to their respective offices, v. 2–5. JII. He took an ac-
count of the several families of the Levites, v. 6—23. IV. He made a
new reckoning of them from twenty years old, and appointed them their
work, v.24-32. And in this, he prepared for the temple, as truly as
when he laid up gold and silver for it, for the place is of small account,
in comparison with the work. -
| O when David was old and full of days, he
made Solomon his son king over Israel. 2
And he gathered together all the princes of Israel,
with the priests and the Levites. 3 Now the Levites
were numbered from the age of thirty years and
upward; and their number by their polls, man by
man, was thirty and eight thousand. 4 Of which,
twenty and four thousand were to set forward the
work of the house of the LoRD ; and six thousand
were officers and judges. 5 Moreover, four thou-
sand were porters : and four thousand praised the
Lord with the instruments which I made (said
Pavid) to praise therewith. 6 And David divided
them into courses among the sons of Levi, namely,
Gershon, Kohath, and Merari. 7 Of the Gershon-
ites were Laadan and Shimei. 8 The sons of Laa-
dan; the chief was Jehiel, and Zetham, and Joel,
three. 9 The sons of Shimei ; Shelomith, and
Haziel, and Haran, three. These were the chief of
the fathers of Laadan. 10 And the sons of Shimei
were, Jahath, Zina, and Jeush, and Beriah. These
four were the sons of Shimei. 11 And Jahath was
the chief, and Zizah the second ; but Jeush and
Beriah had not many sons; therefore they were
in one reckoning according to their father's house.
12 The sons of Kohath ; Amram, Izhar, Hebron,
and Uzziel, four. 13 The sons of Amram ; Aaron
and Moses; and Aaron was separated, that he
should sanctify the most holy things, he and his
sons for ever, to burn incense before the LORD, to
minister unto him, and to bless in his name for
ever. 14 Now concerning Moses the man of God,
his sons were named of the tribe of Levi. 15 The
sons of Moses were Gershom and Eliezer. 16 Of
the sons of Gershom, Shebuel was the chief. 17
And the sons of Eliezer were, Rehabiah the chief.
And Eliezer had none other sons; but the sons of
Rehabiah were very many. 18 Of the sons of
Izhar ; Shelomith the chief. 19 Of the sons of
Hebron ; Jeriah the first, Amariah the second, Je-
haziel the third, and Jekaneam the fourth. 20 Of
the sons of Uzziel ; Micah the first, and Jesiah the
second. 21 The sons of Merari ; Mahli and
Mushi. The sons of Mahli; Eleazar and Kish.
BEFORE CHRIST, 1045.
The Levites numbered.
I. CHRONICLES, XXIII.
22 And Eleazar died, and had no sons, but daugh-
ters: and their brethren the sons of Kish took them.
23 The sons of Mushi; Mahli, and Eder, and Jeri-
moth, three. -
Here we have, I. The crown entailed, according to the
divine appointment, v. 1. David made Solomon king, not to
reign with him, or reign under him, but only to reign after
him. This he did, 1. When he was old and full of days. He
was but 70 years old when he died, and yet he was full of days,
Satur dierum—satisfied with living in this world. When he
found himself going off, he showed his strong desire for the
prosperity of the kingdom when he should be gone, and pleased
himself with the hopeful prospects of a happy settlement, both
in church and state. 2. He did it in parliament, in a solemn
assembly of all the princes of Israel, which made Adonijah's
attempt to break in upon Solomon's title, and set it aside, not-
withstanding this public recognition and establishment of it,
the more impudent, impious, and ridiculous. Note, The set-
tling and securing of the crown in the interests of the temple,
is a great blessing to a people, and a great satisfaction to those
who are themselves leaving the world. -
II. The Levites numbered, according to the rule in Moses's
time, from 30 years old to 50, Numb. iv. 2,3. Their number,
in Moses's time, by this rule, was 8,580; (Numb. iv. 47, 48.)
but now it was increased above fourfold, much more in pro-
portion than the rest of the tribes; for the serviceable men of
Levi's tribe were now 38,000; unless we suppose that here
those were reckoned who were above 50, which was not the case
there. Joab had not numbered the Levites, (ch. xxi. 6.) but
3)avid now did ; not in pride, but for a good purpose, and
then he needed not fear wrath for it.
III. The Levites distributed to their respective posts, (v. 4,
5:) that every hand might be employed, (for, of all men, an
idle Levite makes the worst figure,) and that every part of the
work might be carefully done. Now, 1. It was for the honour
of God, that so great a number of servants attended his house,
and the business of it. Much of the state of great men con-
sists in the greatness of their retinue. When God kept house
in Israel, see what a great household he had, and all well fed,
and well taught. But what were these to the attendants of
his throne above, and the innumerable company of angels?
2. It was the happiness of Israel, that they had among them
such a considerable body of men, who were obliged by their
office to promote and keep up religion among them. If the
worship of God go to decay in Israel, let it not be said that it
was for want of due provision for the support of it, but that
they who should have done it were careless and false.
The work assigned the Levites was fourfold. (1.) Some,
and indeed far the greater number, were to set forward the
work of the house of the Lord. Twenty-four thousand, al-
most two-thirds, were appointed for this service, to attend the
priests in killing the sacrifices; slaying them ; washing them;.
cutting them up; burning them; to have the meat-offerings
and drink-offerings ready, to carry out dirt, and keep all the
vessels and utensils of the temple clean, and everything in
its place, that the service might be performed both with ex-
pedition and with exactness. These served a thousand a week,
and so went round in twenty-four courses. Perhaps, while
the temple was in building, some of these were employed to
set forward that work, to assist the builders, at least to quicken
them, and keep good order among them, and the decorum
which became temple-work. (2.) Others were officers and
judges, not in the affairs of the temple, and in controversies
that arose there, (for there, we may suppose, the priests pre-
sided,) but in the country; they were magistrates, to give the
laws of God in charge, to resolve difficulties, and to determine
£ontroversies that arose upon them. Of these there were 6000
in the several parts of the kingdom, that assisted the princes
and elders of every tribe, in the administration of justice. (3.)
Others were porters, to guard all the ayenues of the house of
God, to examine them that desired entränce, and to resist those
that would force an entrance. These were the life-guards of
the temple, and, probably, were armed accordingly. (4.)
'Others were singers, and players on instruments, whose busi-
'ness it was to keep up that part of the service; this was a new-
erected office.
IV: The Levites mustered, and disposed of into their re-
spective families and kindreds, that an account of them might
the better be kept, and those that neglected their duty might
the more easily be discovered, by calling over the roll, and
obliging them to answer to their names, which each family
&might do for itself. When those of the same family were em.
ployed together, it would engage them to love and assist one
another. When Christ sent forth his disciples, two and two.
he put together those that were brethren. Two families were
here joined in one, (v. 11:) because they had not many sons.
Those that are weak and little, separately, may be put toge-
ther, and appear considerable. -
That which is most observable in the account of the families
of the Levites, is, that the posterity of Moses (that great man)
stood upon the level with common Levites, and had no digni-
ties or privileges at all peculiar to them ; while the posterity of
Aaron were advanced to the priests’ office, to sanctify the most
holy things, v. 13. It is said indeed of the grandson of Moses,
Rehabiah, that his sons were highly multiplied, v. 17. margin.
When God proposed to him, that, if he would let fall his in-
tercession for Israel, he would make of him a great nation, he
generously refused it; in recompence for which, his family is
here greatly increased, and makes up in number what it wants
in figure, in the tribe of Levi. Now, 1. The levelling of Mo-
ses's family with the rest, is an evidence of his self-denial.
Such an interest had he both with God and man, that, if he
had aimed to raise his own family, to dignify and enrich that,
he might easily have done it; but he was no self-seeking man,
as appears from his leaving to his children no marks of dis-
tinction; which was a sign that he had the Spirit of God, and
not the spirit of the world. 2. The elevation of Aaron's family
above the rest, was a recompence for his self-denial. When
Moses (his younger brother) was made a god to Pharaoh, and
he only his prophet or spokesman, to observe his orders, and
do as he was bidden, Aaron never disputed it, nor insisted
upon his seniority, but readily took the inferior post God put
him in, submitted to Moses, and, upon occasion, called him
his Lord ; and, because he thus submitted himself, in his own
person, to his junior, in compliance with the will of God, God
highly exalted his family, even above that of Moses himself.
Those that are content to stoop are in the fairest way to rise.
Before honour is humility.
24. These were the sons of Levi, after the house of
their fathers; even the chief of the fathers, as they
were counted by number of names by their polls,
that did the work for the service of the house of the
LoRD, from the age of twenty years and upward.
25 For David said, The Lord God of Israel hath
given rest unto his people, that they may dwell in
Jerusalem for ever : 26 And also unto the Levites;
they shall no more carry the tabernacle, nor any ves-
sels of it for the service thereof. 27 For by the last
words of David, the Levites were numbered from
twenty years old and above: 28 Because their office
was to wait on the sons of Aaron, for the service of
the house of the LoRD, in the courts, and in the
chambers, and in the purifying of all holy things,
and the work of the service of the house of God;
29 Both for the shew-bread, and for the fine flour
for meat-offering, and for the unleavened cakes, and
for that which is baked in the pan, and for that which
is fried, and for all manner of measure and size;
30 And to stand every morning to thank and praise
the Lord, and likewise at even ; 31 And to offer
all burnt-sacrifices unto the Lo RD, in the sabbaths,
in the new moons, and on the set feasts, by number,
according to the order commanded unto them, con-
tinually before the LoRD : 32 And that they should
keep the charge of the tabernacle of the congrega-
tion, and the charge of the holy place, and the charge
of the sons of Aaron their brethren, in the service of
the house of the LORD. -
Here is, I. An alteration made in the computation of the
effective men of the Levites; that, whereas, in Moses's time,
they were not enlisted, or taken into service, till they were
thirty years old, nor admitted as probationers till twenty-five.
(Numb. viii. 24.) David ordered, by direction from God, that
they should be numbered for the service of the house of the Lord,
from the age of twenty years and upward, v. 24. This order
he confirmed by his last words, v. 27. When he put his last
hand to the draught of this establishment, he expressly ap-
Fººd this to be done for ever after ; yet not he, but the
Lord.
1. Perhaps the young Levites, having no work appointed
them till twenty-five years old, had many of them got a habit
of idleness, or grew addicted to their pleasures, which proved
both a blemish to their reputation, andºndennes to their
BEFORE CHRIST, 1015.
I. CIHRONICLES, XXIV. Distribution of priests.
- - - - - - --- &
usefulness afterward; to prevent which inconvenience, they
are set to work, and brought under discipline, at twenty years
old. Those that will be eminent must learn to take care, and
take pains, betimes. . - -
2. When the work of the Levites was to carry burthens,
heavy burthens, the tabernacle and the furniture of it, God
would not call any to it till they were come to their full
strength ; for he considers our frame, and, in service as well
as sufferings, will lay no more upon us than we are able to
bear. But now God had given rest to his people, and made
Jerusalem his dwelling-place for ever, so that there was no
more occasion to carry the tabernacle and the vessels thereof;
the service was much éasier, and what would not over-work
them, nor over-load them, if they entered upon it at twenty
years old. . . . . . . . ©
3. Now the people of Israel were multiplied, and there was
a more general resort to Jerusalem, and would be when the
temple was built, than, had ever been to Shiloh, or Nob, or
Gibeon ; it was therefore requisite, there should be more
hands employed in the temple-service, that every Israelite
who brought an offering might find a Levite ready to assist
him. When more work is to be done, it is pity but there
should be more workmen fetched in for the doing of it.
When the harvest is plentedus, why should the labourers be
*ew 2
II. A further account of the Levites’ work. What the work
of the priests was, we were told, p. 13. To sanctify the most holy
things, to burn incense before the Lord, and to bless in his name;
that work the Levites were not to meddle with, and yet they
had work enough, and good work, according to that to which
they were appointed, v. 4, 5.
1. Those of them that were to set forward the work of the
house of God, (v. 4.) were therein to wait on the sons of
Aaron ; (v. 28.) were to do the drudgery work (if any work
for God is to be called drudgery) of the house of God, to keep
the courts and chambers clean, set things in their places, and
have them ready when there was occasion to use them. They
were to prepare the shew-bread, which the priests were to set
on the table, to provide the flour and cakes for the meat-of-
i. that the priests might have every thing ready to their
all ClS. - - -
2. Those of them that were judges and officers had an eye
upon all measure and size, v. 29. The standards of all weights
and measures were kept in the sanctuary ; and the Levites
had the care of them, to see that they were exact, and to try
º: weights and measures by them when they were appeal-
eq to. - -
3. The work of the singers was, to thank and praise the Lord,
(v. 30.) at the offering of the morning and evening sacrifices,
and other oblations on the sabbaths, new moons, &c. v. 31.
Moses” appointed that they should blow with trumpets, over
their burnt-offerings, and other sacrifices, and on their so-
lemn days, Numb. x. 10. The sound of this was awful, and
might be affecting to the worshippers, but was not articu-
late, nor, such a reasonable service as this which David
appointed, of singing, psalms, on those occasions. As the
Jewish church, grew up from its infancy, it grew more and
more...intelligent in its devotions, till...it came, at length,
in the gospel, to put away childish things, 1 Cor. xiii. 11. Gal.
iv. 3, 9.
ºfäe work of the porters, (c. 5) was to keep the charge of
place, that none might come
the tabernacle, and of the .
, and those no nearer than was
nigh but such as were allowe
allowed them, v. 32 º
of the sons of Aaron, to be at their beck, and go on theirer-
. They were likewise to keep the charge
rands, who yet are called their brethren, to be a memorandum :
to the priests, that, though they were advanced to a high sta-
tion, yet they were hewn out of the same rock with common
Levités, and therefore must not lord it over them, but, in all
instances, treat them as brethren. - -
CHAP. xxiv.
This chapter gives us a more particular account
priests and, Levites into their respective classes, for the more regular dis-
! charge of their offices according to their families.
1--19. II., of the Levites, v. 20--31.
J. Of the priests, v.
1: OW these are the divisions of the sons of
LY Aaron. The sons of Aaron; Nadab, and
Abihu, Eleazar, and Ithamar. 2 But Nadab and
Abihu died before their father, and had no children:
therefore Eleazar and Ithamar executed the priest’s
office. ... 3 And David distributed them, both Zadok
of the sons of Eleazar, and Ahimelech of the sons
* … -- * 1036
charge of their office,
of Ithamar, according to their offices in their service,
4 And there were more chief men found of the sons
of Eleazar than of the sons of Ithamar; and thus
were they divided: among the sons of Eleazar there
were sixteen chief men of the house of their fathers,
and eight among the sons of Ithamar, according to
the house of their fatherss 5 Thus were they divid-
ed by lot, one sort with another: for the governors
of the sanctuary, and governors of the house of God.
were of the sons of Eleazar, and of the sons of Itha-
mar. 6 And Shemaiah the son of Nethaneel the
scribe, one of the Levites, wrote them before the
king, and the princes, and Zadok the priest, and
Ahimelech the son of Abiathar, and before the chief
of the fathers of the priests and Levites: one prin-
cipal household being taken for Eleazar and one
taken for Ithamar. 7...Now the first lot came forth to
Jehoiarib, the second to Jedaiah, 8 The third to
Harim, the fourth to Seorim, 9 The fifth to Mal-
chijah, the sixth to Mijamin, 10 The seventh to
Hakkoz, the eighth to Abijah, 11 The ninth to
Jeshuah, the tenth to Shecaniah, 12 The eleventh
to Eliashib, the twelfth to Jakim, 13 The thirteenth
to Huppah, the fourteenth to Jeshebeab, 14 The
fifteenth to Bilgah, the sixteenth to Immer, 15 The
seventeenth to Hezir, the eighteenth to Aphses, 16
The nineteenth to Pethahiah, the twentieth to Jehe-
zekel, 17 The one and twentieth to Jachin, the
two and twentieth to Gamul, 18 The three and
twentieth to Delaiah, the four and twentieth to Ma-
aziah. 19 These were the orderings of them in
their service, to come into the house of the LORD,
according to their manner, under Aaron their father,
as the Lord God of Israel had commanded him.
. The particular account of these establishments is of little
use to us now ; but, when Ezra published it, it was of great
use to direct their church-affairs, after their return from cap-
tivity, into the old channel again. The title of this record we
have, v. 1. These are the divisions of the sons of Aaron ; not
by which they divided one from another, or were at variance
one with another ; (it is pity there should ever be any such
divisions among the sons of Israel, but especially among the
sons of Aaron 5) but the distribution of them, in order to the
dividing of their work among themselves; it was a division
which God made, and was made for him. . . . . . . . .
1. This distribution was made for the more regular dis-
God was, and still is, the God of
order, and not of confusion, particularly in the things of his
worship... Number, without order, is, but a clog; and, an oc-
casion of tumult; but, when every one has, and knows, and
keeps, his place and work, the more the better. In the mys-
tical body every member.has its use, for the good of the whole;
Rom. xii. 4, 5.1 Cor. xii. 12. . . . . . . . . . . . . . . . . . . .
- 2. It was made by lot, that the disposal thereof might be of
the Lord, and so, all quarrels and contentions might be pre-
vented, and no man could be charged with partiality, nor
could any say that they had wrong done them. As God is the
God of order, so he is the God of peace. Solomon says of
the lot, that it causeth contention to cease. . . . . . . . . . . . . . .
3. The lot was cast publicly, and with great solemnity, in
the presence of the king, princes, and priests, that there
might be no room for any fraudulent practices, or the suspi-
cion of them; . The lot is an appeal to God, and qught to be
managed with corresponding reverence and sincerity. Mat-
| thias was chosen to the apostleship by lot, with prayer ; (Acts
of the distribution of the
i. 24, 26.) and I know not but it might be still used, in faith,
in parallel cases, as an instituted ordinance... We have here
the name of the public notary that was employed in writing
º names, and drawing the lots, (v. 6.) Shemaiah one of the
evites. - - . . . . . . . .
... 4. What those priests were chosen to, was; to preside in
the affairs of the sanctuary, (v. 5.) in their several courses
and turns. That which was to be determined by the lot was
only the precedency, not who should serve, (for they chose
all their chief men,) but who should serve first, and wh9 next,
that every one might know his course, and attend in it. Of
the twenty-four chief men of the priests, sixteen were of the
house of Eleazar, and eight of Ithamar; for the house of Itha-
BEFoRE CHRIST, 1015.
I. CHRONICLES, XXV. The service of the singers.
mar might well be supposed to have dwindled since the
sentence passed on the family of Eli, who was of that house.
The method of drawing the lots is intimated, v. 6... one chief
household being taken for Eleazar, and one for Ithamar.
She sixteen chief names of Eleazar were put in one urn, the
eight for Ithamar in another, and they drew out of them
alternately, as long as those for Ithamar lasted, and then out
of those only for Eleazar; or two for Eleazar, and then one
for Ithamar; throughout.
5. Among these twenty-four courses, the eighth is that of
Abijah, or Abia, (v. 10.) which is mentioned, Luke i. 5. as
the course which Zechariah was of, the father of John Bap-
tist; by which it appears, that those courses which David
now settled, though interrupted, perhaps, in the bad reigns,
and long broken off by the captivity, yet continued in succes:
sion till the destruction of the second temple by the Romans.
And each course was called by the name of him in whom it
was first founded, as the high priest is here called Aaron, (v.
29.) because succeeding in his dignity and power, though we
tead not of any of them that bore that name. Whoever was
high priest must be reverenced and observed by the inferior
priests as their father, as Aaron their father. Christ is high
griest over the house of God, to whom all believers, being
inade priests, are to be in subjection. h º
‘Of the sons of Amram; Shubael: of the sons of
Shubael ; Jehdeiah. 21 Concerning Rehabiah ; of
the sons of Rehabiah, the first was Isshiah. 22 Of
the Izharites; Shelomoth : of the sons of Shelo-
moth ; Jahath. -
the first, Amariah the second, Jahaziel the third,
Jekameam the fourth, 24 Of the sons of Uzziel :
23 And the sons of Hebron ; Jeriah
Michah : of the sons of Michah; Shamir. 25 The
brother of Michah was Isshiah: of the sons of Is-
Shiah ; Zechariah. 26 The sons of Merari were
Mahli and Mushi: the sons of Jaaziah ; Beno. 27
The sons of Merari by Jaaziah ; Beno, and Sho-
tham, and Zaccur, and Ibri. 28 Of Mahli came
Eleazar, who had no sons. 29 Concerning Kish ;
the son of Kish was Jerahmeel. 30 The sons also
of Mushi; Mahli, and Eder, and Jerimoth. These
were the sons of the Levites, after the house of
their fathers. 31 These likewise cast lots over
against their brethren the sons of Aaron, in the
presence of David the king, and Zadok and Ahi-
melech, and the chief of the fathers of the priests
and Levites, even the
their younger brethren.
Most of the Levites here named were mentioned before,
ch: xxiii. 16, &c. .They were of those who were to attend the
priests in the service of the house of God. But they are here
mentioned again as heads of the twenty-four courses of
Levites, (and about so many are here named,) who were to
attend the twenty-four courses of the priests: they are there-
foré said to cast lots over against their brethren, (so they are
galled, not their lords,) the sons of Aaron, who were not to lord
it over God's clergy, as the original word is, 1 Pet. v. 3.
And, that the whole disposal of the affair might be of the
Hord, the principal fathers cast lots over against their younger
brethren ; that is, those that were of the elder house came
upon the level with those of the younger families, and took
principal fathers, over against
their place, not by seniority, but as God by the lot directed.
Note, In, Christ no difference is made between bond and free,
elder and younger. The younger brethren, if they be faithful
and singere, shall be no less acceptable to Christ than the
principal fathers. .
CHAP. XXV.
Pavid, having settled the courses of these Levites that were to attend the
priºts, in their ministrations, proceeds, in this chapter, to put those intº a
nethod that were appointed to be singers and musici
JHere is,
Jeduthun, (v. 1.) their sons, (v. 2–6.) and other skilful persons, v. 7. II.
Zhe order in which they were to attend, determined by lot, v. 8–31.
A/TOREOVER, David, and the captains of the
host, separated to the service of the sons.
of Asaph, and of Heman, and of Jeduthun, who
should prophesy with harps, with psalteries, and
with cymbals: and the number of the workmen,
'according to their service, was ; 2 Of the sons of
4.
ans in the temple,
1. The persons that were to be employed, Asaph, Heman, and
and Heman.
20 And the rest of the sons of Levi were these :
Asaph ; Zaccur, and Joseph, and Nethaniah, and
Asarelah, the Sons of Asaph, under the hands of
Asaph, which prophesied according to the order of
the king. 3 Of Jeduthun: the sons of Jeduthun ;
Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and
Mattithiah, six, under the hands of their father
Jeduthun, who prophesied with a harp, to give
thanks and to praise the LoRD. 4. Of Heman : the
sons of Heman; Bukkiah, Mattaniah, Uzzial, She-
buel, and Jerimoth, Hananiah, Hanani, Eliathah,
Giddalti, and Romanti-ezer, Joshbekashah, Mali.
lothi, Hothir, and Mahazioth. 5 All these were
the sons of Heman the king's seer in the words of
God, to lift up the horn. And God gave to Heman
fourteen sons and three daughters. 6 All these
were under the hands of their father for song in
the house of the Lord, with cymbals, psalteries,
and harps, for the service of the house of God,
according to the king's order to Asaph, Jeduthun,
7 So the number of them, with their
brethren, that were instructed in the songs of the
LoRD, even all that were cunning, was two hundred
fourscore and eight.
Observe, I. Singing the praises of Göd is here called pro-
phesying : (v. 1–3.) not that all those who were employed
in this service were honoured with the visions of God, or could
foretell things to come. Heman indeed is said to be the king's
seer in the words of God ; (v. 5.) but the psalms they sang were
composed by prophets, and many of them were prophetical ;
and the edification of the church was intended in it, as well
as the glory of God. In Samuel's time, singing the praises of
God went by the name of prophesying, (1 Sam. x. 5; xix. 20.)
and perhaps that is intended in what St. Paul calls prophesy-
ing, 1 Cor. xi. 4; xiv. 24. - - - -
II. This is here called a service, and the persons, employed
in it, workmen, v. 1. Not but that it is the greatest liberty
and pleasure to be employed in praising God : what is heaven
but that ? But it intimates that it is our duty to make a busi-
ness of it, and stir up all that is within us to it; and that, in
our present state of corruption and infirmity, it will not be
done, as it should be done, without labour and struggle. We
must take pains with our hearts, to bring them, and keep
them, to this work, and to engage all that is within us.
III. Here were, in compliance with the temper of that dis-
pensation, a great variety of musical instruments used, harps,
psalteries, cymbals, (v. 1, 6.) and here was one that lifted up
the horn, (v. 5.) that is, used wind-music. The bringing of
such concerts of music into the worship of God now, is what
none pretend to. But those who use such concerts for their
own entertainment, should feel themselves obliged to preserve
them always free from any thing that savours of immorality or
profaneness; by this consideration, that time was when they
were sacred; , and then they were justly condemned who
brought them into common use : (Amos vi. 5.) They invented
to themselves instruments of music like David. . . ... •
IV. The glory and honour of God were principally intend-
ed in all this temple-music, whether vocal or instrumental.
It was to give thanks, and praise the Lord, that they were em-
ployed, v. 3. It was in the songs of the Lord that they were in-
structed, (v. 7.) that is, for songs in the house of the Lord, v. 6.
This agrees with the intention of the perpetuating of psalmody
in the gospel-church, which is, to make melody with the heart
in conjunction with the voice, winto the Lord, Eph. v. 19.
V. The order of the king is likewise taken notice of, v.2.
and again, v. 6. In those matters, indeed, David acted as a
prophet; but his taking care for the due and regular observ-
ance of divine institutions, both ancient and modern, is, an
example to all in authority to use their power for the promot-
ing of religion, and the enforcing of the laws of Christ. Let
them thus be ministers of God for good. t -
VI. The fathers presided in this service ; Asaph, Heman,
and Jeduthun ; (v. 1.) and the children were wrºder the hands
of their father, v. 2, 3, 6. This gives a good example to pa-
rents to train up their children, and indeed to all seniors to
instruct their juniors, in the service of God, and particularly
in praising of him, than which there is no part of our work
more necessary, or more worthy to be transmitted to the suc-
ceeding generations. It gives also an example to the younger
to submit themselves to the elder, (whose experience and obser-
vation fit them for direction,) and, as * may be, to do
BEFor E CHRIST, 1015.
Musicians appointed.
I. CHRONICLES, XXVI.
what they do, under their hand. It is probable that Heman,
Asaph, and Jeduthun, were bred up under Samuel, and had
their education in the schools of the prophets, which he was
the founder and president of ; then they were pupils, now
they came to be masters. Those that would be eminent must
begin early, and take time to prepare themselves. This good
work of singing God’s praises Samuel revived, and set on foot,
but lived not to see it brought to the perfection it appears in
here. Solomon perfects what David began, so David perfects
what Samuel began. Let all, in their day, do what they can
for God and his church, though they cannot carry it so far as
they would ; when they are gone, God can, out of stones,
raise up others, who shall build upon their foundation, and
bring forth the top-stone.
VII. There were others also, beside the sons of these three
great men, who are called their brethren, (probably, because
they had been wont to join with them in their private concerts,)
who were instructed in the songs of the Lord, and were cunning
or well skilled therein, v. 7. They were all Levites, and were
in number 288. Now, 1. These were a good number, and a
competent number to keep up the service in the house of God;
for they were all skilful in the work to which they were called.
When IXavid the king was so much addicted to divine poesy
and music, many others, all that had a genius for it, applied
their studies and endeavours that way. Those do religion a
great deal of good service that bring the exercises of religion
into reputation. 2. Yet these were but a small number in
comparison with the 4000 whom David appointed thus to praise
the Lord, ch. xxiii. 5. Where were all the rest, when only
288, and those but by 12 in a course, were separated to this
service It is probable that all the rest were divided into as
many courses, and were to follow as these led. Gr, perhaps,
these were for song in the house of the Lord, (v. 6.) with whom
any that worshipped in the courts of that house might join ;
and the rest were disposed of, all the kingdom over, to preside
in the country congregations, in this good work: for though
the sacrifices instituted by the hand of Moses might be offered
but at one place, the psalms penned by David might be sung
every where, 1 Tim. ii. 8.
8 And they cast lots, ward against ward, as well
the small as the great, the teacher as the scholar.
9 Now, the first lot came forth for Asaph to Joseph ;
the second to Gedaliah, who with his brethren and
sons were twelve : 10 The third to Zaccur, he, his
sons and his brethren, were twelve : 1 I The fourth
to Izri, he, his sons and his brethren, were twelve :
12 The fifth to Nethaniah, he, his sons and his bre-
thren, were twelve : 13 The sixth to Bukkiah, he,
his sons and his brethren, were twelve : 14 The
seventh to Jesharelah, he, his sons and his brethren,
were twelve : 15 The eighth to Jeshaiah, he, his
sons and his brethren, were twelve : 16 The ninth
to Mattaniah, he, his sons and his brethren, were
twelve : 17 The tenth to Shimei, he, his sons and
his brethren, were twelve : 18 The eleventh to
Azareel, he, his sons and his brethren, were twelve :
19 The twelfth to Hashabiah, he, his sons and his
brethren, were twelve : 20 The thirteenth to Shu-
bael, he, his sons and his brethren, were twelve :
21 The fourteenth to Mattithiah, he, his sons and
his brethren, were twelve : 22 The fifteenth to
Jerimoth, he, his sons and his brethren, were twelve:
23 The sixteenth to Hananiah, he, his sons and his
brethren, were twelve : 24 The seventeenth to
Joshbekashah, he, his sons and his brethren, were
twelve : 25 The eighteenth to Hanani, he, his sons
and his brethren, were twelve : 26 The nineteenth
to Mallothi, he, his sons and his brethren, were
twelve : 27 The twentieth to Eliathah, he, his sons
and his brethren, were twelve : 28 The one and
twentieth to Hothir, he, his sons and his brethren,
were twelve : 29 The two and twentieth to Gid-
dalti, he, his sons and his brethren, were twelve :
30 The three and twentieth to Mahazioth, he, his
sons and his brethren, were twelve : 31 The four
and twentieth to Romanti-ezer, he, his sons and his
brethren, were twelve. - -
-- 1038
Twenty-four persons are named in the beginning of this
chapter, as sons of those three great men, Asaph, Heman, and
Jeduthun. Ethan was the third, (ch. vi. 44.) but, probably,
he was dead before the establishment was perfected, and Jedu-
thun came in his room. Of these three, Providence so ordered
it, that Asaph had four sons, Jeduthun six, and Heman four-
teen, in all twenty-four, (who were named, v. 2–4.) who
were all qualified for the service, and called to it. But the
question was, In what order must they serve 3 This was de-
termined by lot, to prevent strife for precedency; a sin which
most easily besets many that otherwise are good people. . .
1. The lot was thrown impartially. They were placed in
twenty-four companies, twelve in a company, in two rows,
twelve companies in a row, and so they cast lots, ward against
ward, putting them all upon a level, small and great, teacher
and scholar; they did not go according to their age, or ac-
cording to their standing, or the degrees they had taken in the
music schools; but it was referred to God, v. 8. Small and
great, teachers and scholars, stand alike before God, who goes
not according to our rules of distinction and precedency. See
Matt. xx. 23. © . º.
2. God determined it as he pleased, taking account, it is
probable, of the personal merits of the persons, which are
much more considerable than seniority of age, or priority of
birth. Let us compare them with the preceding catalogue,
and we shall find that, (l.) Joseph was the second son of
Asaph. (2.) Gedaliah, the eldest son of Jeduthun. (3.)
Zaccur, the eldest of Asaph. (4.) Izri, the second of Jedu-
thun. (5.) Nethaniah, the third of Asaph. (6.) Bukkiah,
the eldest of Heman. (7.) Jesharelah, the youngest of Asaph.
(8.) Jeshaiah, the third of Jeduthun. (9.) Mattaniah, the
second of Heman. (10.) Shimei, the youngest of Jeduthun.
(11.) Azareel, the third of Heman. (12.) Hashabiah, the
fourth of Jeduthun. (13.) Shubael, the fourth of Heman.
(14.) Mattithiah, the fifth of Jeduthun. (15.) Jeremoth, the
fifth of Heman. (16.) Hananiah, the sixth. (17.) Joshbe-
kashah, the eleventh. (18.) Hanahi, the seventh. (19.)
Mallothi, the twelfth. (20.) Eliathah, the eighth. (21.)
Hothir, the thirteenth. (22.) Giddalti, the ninth. (23.)
Mahazioth, the fourteenth. And, lastly, Romanti-ezer, the
tenth. See how God increased some, and preferred the
younger before the elder.
3. Each of these had in his chorus the number of twelve,
called their sons and their brethren ; because they observed
them as sons, and concurred with them as brethren. Proba-
bly, twelve, some for the voice, and others for the instrument,
made up the concert. Let us learn with one mind, and one
mouth, to glorify God; and that will be the best concert.
CHAP. XXVI.
We have here an account of the business of the Levites. That tribe had
made but a very small figure, all the time of the judgés, fill Eli and
Samuel appeared. But when David revived religion, the lºvites wºre,
of all men, in the greatest reputation. And happy it was... that they hall
Levites who were men of sense, fit to support the honour of their tribé. Jºe
have here an account, Í. Of the Levités that were appointed to be por-
ters, v. 1–19. II. Of those that were appointed to be treasurers and
store-keepers, p. 20–38. III. Of those that were officers and judges
in the country, and were intrusted with the administration of public
affairs, v. 29–32.
1 / NONCERNING the divisions of the porters: .
- Of the Korhites was Meshe]emiah the son of
Kore, of the sons of Asaph. 2 And the sons of
Meshelemiah were Zechariah the first-born, Jediaei
the second, Zebadiah the third, Jathniel the fourth,
3 Elam the fifth, Jehohanan the sixth, Elioenai the
seventh. 4 Moreover, the sons of Obed-edom were
Shemaiah the first-born, Jehozabad the second,
Joah the third, and Sacar the fourth, and Nethaneel
the fifth. 5 Ammiel the sixth, Issachar the seventh,
Peulthai the eighth ; for God blessed him. 6 Also
unto Shemaiah his son were sons born, that ruled
throughout the house of their father: for they were
mighty men of valour. 7 The sons of Shemaiah ;
Othni, and Rephael, and Obed, Elzabad, whose
brethren were strong men; Elihu, and Semachiah.
8 All these of the sons of Obed-edom ; they, and
their sons, and their brethren, able men for strength
for the service, were threescore and two of Obed-
edom. 9 And Meshelemiah had sons and brethren,
strong men, eighteen. 10 Also Hosah, of the chil-
dren of Merari, had sons • Simri the chief, (for
Before CHRIST, 1015.
Treasurers appointed.
I. CHRONICLES, XXVI.
though he was not the first-born, yet his father made
him the chief,) 1.1 Hilkiah the second, Tebaliah
the third, Zechariah the fourth : all the sons and
brethren of Hosah were thirteen. 12 Among these
were the divisions of the porters, even among the
chief men, having wards one against another, to mi-
nister in the house of the Lo RD. 13 And they cast
lots, as well the small as the great, according to the
house of their fathers, for every gate. 14 And the
lot eastward fell to Shelemiah. Then for Zechariah
his son (a wise counsellor) they cast lots, and his lot
came out northward. 15 To Obed-edom south-
ward, and to his sons the house of Asuppim. 16 To
Shuppim and Hosah the lot came forth westward,
with the gate Shallecheth, by the causeway of the
going up, ward against ward. 17 Eastward were
six Levites, northward four a day, southward four
a day, and toward Asuppim two and two. 18 At
Parbar westward, four at the causeway, and two at
Parbar. 19 These are the divisions of the porters
among the sons of Kore, and among the sons of
Merari. - -
Observe, 1. There were porters appointed to attend the tem-
ple, who guarded all the avenues that led to it, opened and
shut all the outer gates, and attended at them, not only for
state, but for service, to direct and instruct those who were
going to worship in the courts of the sanctuary, in the conduct
they were to observe, to encourage those that were timorous,
to send back the strangers and unclean, and to guard against
thieves, and others that were enemies to the house of God.
In allusion to this office, ministers are said to have the keys of
the kingdom of heavan committed to them, (Matth. xvi. 19.)
ë. they may admit, and exclude, according to the law of
r1St. - . . -
2. Of several of those that were called to this service, it is
taken notice of, that they were mighty men of valour, (v. 6.)
strong men, (v. 7.) able men, (v. 8.) and of one of them, that
he was a wise counsellor, (v. 14.) who, probably, when he had
wsed this office of a deacon well, and given proofs of more than
ordinary wisdom, purchased to himself a good degree, and was
preferred from the gate to the council-board, 1 Tim. iii. 13.
As for those that excelled in strength of body, and courage
and resolution of mind, they were thereby qualified for the
post assigned them ; for whatever service God calls men to,
he either finds them fit, or makes them so. º
3. The sons of Obed-edom, were employed in this office,
sixty-two of that family. This was he that entertained the
ark with reverence and cheerfulness; and see how he was re-
warded for it : (1.) He had eight sons, (v. 5.) for God blessed
him. ...The increase and building up of families are owing to
the divine blessing ; and a great blessing it is to a family to
have many children, when they are, as those here, able for,
and eminent in, the service of God. (2.) His sons were pre-
ferred to places of trust in the sanctuary. They had faithfully
attended the ark in their own house, and now were called to
attend it in God’s house. He that is trusty in little, shall be
trusted with more. He that keeps God's ordinances in his
own tent, is fit to have the custody of them in God’s taberna-
cle, 1 Tim. iii. 4, 5. I have kept thy law, says David, and
this I had, because I kept thy precepts, Ps. cxix. 55, 56.
4. It is said of one here, that though he was not the first-
born, his father made him the chief, (v. 10.) either because he
was very excellent, or because the elder son was very weak.
He was made chief, perhaps not in inheriting the estate, (for
that was forbidden by the law, Deut. xxi. 16, 17.) but in this
service, which required personal qualifications.
5. The porters, as the singers, had their post assigned them
by lot; so many at such a gate, and so many at such a one,
that every one might know his post, and make it good, v. 13.
It is not said that they were cast into twenty-four courses, as
before ; but here are the names of about twenty-four, (v. 1–
11.) and the posts assigned are twenty-four, v. 17, 18. We
have therefore reason to think they were distributed into as
many companies. Happy they who dwell in God’s house ;
for, as they are well-fed, well-taught, and well-employed, so
they are well-guarded. Men attended at the gates of the
:*: but angels at the gates of the new Jerusalem, Rev.
XXi. &
20 And of the Levites. Ahijah was over the trea-
sures of the house of God, and over the treasures
mith his son.
and utensils.
of the dedicated things. 21 As concerning the sons.
of Laadan : the sons of the Gershonite Laacan,
chief fathers, even of Laadan the Gershonite, were
Jehieli. 22 The sons of Jehieli; Zetham, and Joel.
his brother, which were over the treasures of the
house of the Lord. 23 Of the Amramites, and the
Izharites, the Hebronites, and the Uzzielites: 24.
And Shebuel the son of Gershom, the son of Moses,.
was ruler of the treasures. 25 And his brethren by
Eliezer; Rehabiah his son, and Jeshaiah his son,
and Joram his son, and Zichri his son, and Shelo-
26 Which Shelomith and his bre-
thren were over all the treasures of the dedicated.
things, which David the king, and the chief fathers,
the captains over thousands and hundreds, and the
captains of the host, had dedicated. 27 Out of the
spoils won in battle did they dedicate to maintain
the house of the LORD. 28 And all that Samuel.
the seer, and Saul the son of Kish, and Abner the
son of Ner, and Joab the son of Zeruiah, had de-
dicated ; and whosoever had dedicated any thing,
it was under the hand of Shelomith, and of his
brethren.
Observe, 1. There were treasures of the house of God. A
great house cannot be well kept without stores of all manner.
of provisions. Much was expended daily upon the altar;
flour, wine, oil, salt, fuel, beside the lamps; quantities of
these were to be kept beforehand, beside the sacred vestments.
These were the treasures; of the house of God..
And because money answers all things, doubtless they had an.
abundance of it, which was received from the people's offer-
ings, wherewith they bought in what they had occasion for.
And, perhaps, much was laid up for an exigence. These,
treasures typified the plenty there is in our Heavenly Father's
house, enough and to spare. In Christ, the true Temple, are
hid treasures of wisdom and knowledge, and wnsearchable riches.
2. There were treasures of dedicated things; dedicated.
mostly out of the spoils won in battle, (v. 27.) as a grateful ac-
knowledgment of the Divine Protection. Abraham gave Mel-
chisedec the tenths of the spoils, Heb. vii. 4. In Moses’s time,
the officers of the army, when they returned victorious, brought,
of their spoils, an oblation to the Lord, Numb. xxxi. 50. Of
late, this pious custom had been revived; and not only Samuel
and David, but Saul and Abner and Joab, had dedicated of
their spoils to the honour and support of the house of God,
v. 28. Note, The more God bestows upon us, the more he
expects from us in works of piety and charity. Great suc-
cesses call for proportionable returns. When we look over our
estates, we should consider, “Here are convenient things,
rich things, it may be, and fine things ; but where are the de-
. things?” Men of war must honour God with their,
SOOl S.
Pg. These treasures had treasurers, those that were over
them, (v. 20, 26.) whose business it was to keep them, that
neither moth nor rust might corrupt them, nor thieves break.
through and steal ; to give out as there was occasion, and to.
see they were not wasted, embezzled, or alienated to any com-
mon use ; and it is probable that they kept accounts of all
that was brought in, and how it was laid out.
29 Of the Izharites, Chenaniah and his sons were:
for the outward business over Israel, for officers'
and judges. 30 And of the Hebronites, Hasha-
biah and his brethren, men of valour, a thousand
and seven hundred, were officers among them of
Israel on this side Jordan westward, in all the
business of the Lord, and in the service of the
king. 31 Among the Hebronites was Jerijah the
chief, even among the Hebronites, according to the
generations of his fathers. In the fortieth year of
the reign of David they were sought for, and there:
were found among them mighty men of valour at
Jazer of Gilead. 32 And his brethren, men of va-
lour, were two thousand and seven hundred chief
fathers, whom king David made rulers over the
Reubenites, the Gadites, and the half tribe of Ma-
nasseh, for every matter pertained to God, and affairs,
of the king. t
º 1039
Bºrous camer, 1015. I. CHRONICLES, XXVII.
David's militia, &c.
wº-
: All the offices of the house of God being well provided with
ſlevites, we have here an account of those that were employ-
red as officers and judges, in the outward business, which must
inot be neglected, ao, not for the temple itself. The magistracy
is an ordinance of God for the good of the church, as truly as
the ministry is. And here we are told, . . . . . . .
1. That the Levites were employed in the administration of
justice, in concurrence with the princes and elders of the se-
veral tribes, who could not be supposed to understand the law
so well as the Levites, who made it their business to study it.
None of those Levites who were employed in the service of
‘the sanctuary, none of the singers or porters, were concerned
in this outward business; either one was enough to engage
the whole man, or it was presumption to undertake both. -
2. Their charge was both in all business of the Lord, and in
the service of the king, v. 30. and again, v. 32. They managed
$he affairs of the country, as well ecclesiastical as civil, took
care both of God’s tithes, and the king's taxes; punished of-
fences committed immediately against God and his honour,
and those against the government and the public peace ;
guarded both against idolatry and against injustice ; and took
care to put the laws in execution against both. Some, it is
likely, applied themselves to the affairs of religion, others to
‘secular affairs; and so, between both, God and the king were
well sprved. It is happy with a kingdom, when its civil and
sacred interests are thus interwoven, and jointly minded and
advanced. . .
3. There were more Levites employed as judges with the
two tribes and a half on the other side Jordan, than with all
the rest of the tribes; there were two thousand seven hun-
dred ; whereas, on the west side of Jordan, there were one ||
thousand seven hundred, v. 30, 32. Either because those re-
mote tribes were not so well furnished as the rest with judges
of their own ; or, because they, lying furthest from Jerusalem,
and on the borders of the neighbouring nations, were most in
danger of being infected with idolatry, and most needed the
thelp of Levites to prevent it. The frontiers must be well
guarded.' -
“4. This is said to be done (as were all the foregoing settle-
ments) in the fortieth year of the reign of David ; (v. 31.) that
was the last year of his reign. We should be so much the
more industrious to do good, as we see the day approaching. If
we live not to enjoy the fruit of our labours, grudge it not to
those that shall come after us. * ,
CHAP. XXVII. -
Jn this chapter we have the civil list, including the military. I. The twelve
| captains for every several month of the year, v. 1–15. I
i of the several tribes, v. 16–24. ‘III: The officers of the court, v. 25–34.
§ OW the children of Israel after their number,
LN to wit, the chief fathers and captains of
thousands and hundreds, and their officers that
served the king in any matter of the courses, which
came in and went out month by month, throughout ||
all the months of the year, of every course were
twenty and four thousand. 2 Over the first course,
'for the first month, was Jashobeam the son, of Zab-
diel; and in his course were twenty and four thou-
sand. 3 Of the children of Perez was the chief of | signifying both a priest and a prince, it might better be trans-
lated here a chief ruler, or (as in the margin) a
all the captains of the host for the first month. 4
And over the course of the second month was Dodai
an Ahohite, and of his course was Mikloth also the
ruler: in his course likewise were twenty and four
thousand. 5. The third captain of the host, for the
third month, was Benaiah the son of Jehoiada, a
chief priest: and in his course were twenty and four
thousand. 6 This is that Benaiah who was mighty
among the thirty, and above the thirty; and in his
course was Ammizabad his son. 7 The fourth cap-
ſtain, for the fourth month, was Asahel the brother of
Joab, and Zebadiah his son after him : and in his
course were twenty and four thousand. 8 The fifth
captain, for the fifth month, was Shamhuth the Izra-
hite : and in his course were twenty and four thou-
sand. 9. The sixth captain, for the sixth month,
was Ira the son of Ikkesh the Tekoite : and in his
course were twenty and four thousand. 10 The
seventh captain, for the seventh month, was Helez
the Pelomite, of the children of Ephraim : and in
this course were twenty and four thousand. 11. The
- 1010 -
I. The princes
eighth captain, for the eighth month, was Sibbecai
the Hushathite, of the Zarhites'; and in his course
were twenty and four thousand. 12 The ninth cap-
tain, for the ninth .month, was Abiezer the Aneto-
thite, of the Benjamites: and in his course were
twenty and four thousand. 13 The tenth captain,
! for the tenth month, was Maharai the Netophathite,
of the Zarhites: and in his course were twenty and
four thousand.
14 The eleventh captain, for the
eleventh month, was Benaiah the Pirathonite, of the
and four thousand.
twelfth month, was Heldai the Netophathite, of
Othniel :
children of Ephraim : and in his course were twenty
15 The twelfth captain, for the
and in his course were twenty and four
thousand. - . : w *
. We have here an account of the militia of the kingdom, and
the regulation of that. . David was himself a man of war, and
had done great things with the sword ; he had brought into
the field great armies: now here we are told how he marshal-
led them, when God had given him rest from all his enemies.
He did not keep them all together; for that would have been
a hardship on them and the country ; yet he did not disband
and disperse them all ; then he had left his kingdom naked,
and his people would have forgotten the arts of war, wherein
they had been instructed. He therefore contrives to keep up
a constant force, and yet not a standing army. The model is
very prudent.
1. He kept up 24,000 constantly in arms, I suppose, in a
body, and disciplined, in one part or other of the kingdom,
the freeholders carrying their own arms, and bearing their own
charges, while they were up. This was a sufficient strength
for the securing of the public peace and safety. . Those that
are Israelites indeed, must learn war; for we have enemies to
grapple with, whom we are concerned constantly to stand upon.
our guard against.
part of the able men of the kingdom.
2. He changed them every month ; so that the whole num-
ber of the militia amounted to 288,000; perhaps about a fifth
By being thus distri-
buted into twelve courses, they were all instructed in, and
accustomed to, military exercises; and yet none were com-
pelled to be in service, and at expenses, above one month in
the year, which they might very well afford, unless upon ex-
traordinary occasions, and then they might all be got together
quickly. It is the wisdom of governors, and much their praise,
while they provide for the public safety, to contrive how to
make it effectual, and yet easy, and as little as possible bur-
thensome to the people.
3. Every course had a commander-in-chief over it, beside.
the subaltern officers that were rulers over thousands, and hun-
dreds, and fifties; there was one general officer to each course
or legion. All these twelve great commanders are mentioned
among David's worthies and champions, 2 Sam. xxiii. and
1 Chron. xi. They had first signalized themselves by their
great actions, and then they were advanced to those great pre-
ferments. It is well with a kingdom, when honour thus attends
merit. Benaiah is here called a chief priest, v. 4. But cohen
principal offi-
cer. Dodai had Mikloth, (v. 4.) either for his ğ. when
he was absent or infirm, or for his successor when he was dead.
Benaiah had his son under him, v. 6. Asahel had his son after
him; (v. 7.) and by that it seems that this plan of the militia
was laid in the beginning of David's reign ; for Asahel was
killed by Abner, while David reigned in Hebron. , When his
wars were over, he revived this method, and left the military
affairs in this posture, for the peaceable reign of his son Solo-
mon. When we think ourselves most safe, yet, while we are
here in the body, we must keep in a readiness for spirituaſ
conflicts: Let not him that girdeth on the harness, boast as he
that puts it off.
16 Furthermore over the tribes of Israel 3. the
ruler of the Reubenites was Eliezer the son of
Zichri: of the Simeonites, Shephatiah the son of
Maachah : -
of Kemuel : of the Aarohites, Zadok:
17. Of the Levites, Hashabiah the son
18 . Of Ju-
dah, Elihu, one of the brethren of David : of Issa-
char, Omri the son of Michael : ; 19 Of Zebulun,
: Ishmaiah the son of Obadiah : of Naphtali, Jeri-
moth the son of Azriel: 20 Of the children of
Ephraim, Hoshea the son of Azaziah: of the half
BEFoEE CHRIST, 1015.
David's officers, &c.
I. CHRONICLES, XXVIII.
tribe of Manasseh, Joel the son of Pedaiah ; 21 Of
the half tribe of Manasseh in Gilead, Iddo the son
of Zechariah : of Benjamin, of Jaasiel the son of Ab- |
ner: 22 Of Dan, Azareer the son of Jeroham.
These were the princes of the tribes of Israel. 23
But David took not the number of them from twenty
ears old and under: because the LoRD had said I - s -
ye: der: b of the horse, no master of the hounds, but all for substance,
i agreeable to the simplicity and plainness of those times.
he would increase Israel like to the stars of the
heavens. 24 Joab the son of Zeruiah began to
number, but he finished not, because there fell
wrath for it against Israel; neither was the number
put in the account of the Chronicles of king David.
25 And over the king’s treasures was Azmaveth the
son of Adiel : and over the storehouses in the fields,
in the cities, and in the villages, and in the castles,
was Jehonathan the Son of Uzziah : 26 And over
the ground, was Ezri the son of Chelub :
over the vineyards was Shimei the Ramathite: over
the increase of the vineyards for the wine-cellars
was Zabdi the Shiphrmite : 28 And over the olive-
trees, and the sycamore—trees, that were in the low
plains, was Baal-hanan the Gederite ; and over the
cellars of oil was Joash : 29 And over the herds
that fed in Sharon was Shitrai the Sharonite ; and
over the herds that were in the valleys was Shaphat
the son of Adlai : 30 Over the camels also was
Obil the Ishmaelite : and over the asses was Jehde-
tah the Meronothite : 31 And over the flocks was
Jaziz the Hagerite.
substance, which was king David’s. 32 Also Jona-
than, David’s uncle, was a counsellor, a wise man,
Rnd a scribe : and Jehiel the son of Hachmoni was
33 And Ahithophel was the
with the king’s sons.
king’s counsellor: and Hushai the Archite was the
king’s companion : 34 And after Ahithophel was
Jehoiada the son of Benaiah, and Abiathar : and the
general of the king's army was Joab. -
We have here an account, I. Of the princes of the tribes;
something of the ancient order instituted by Moses in the
wilderness was still kept up, that every tribe should have its
prince or ehief. It is probable that it was kept up all along,
either by election or by succession, in the same family ; and
those are here named who were found in that office when this
account was taken. Elihu, or Eliab, who was prince of Ju-
dah, was the eldest son of Jesse, and descended in a right
line from Nahshon and Salmon, the princes of this tribe in
Moses’s time. Whether these princes were of the nature
of lord-lieutenants that guided them in their military affairs,
or chief-justices that presided in their courts of judgment,
does not appear. Their power, we may suppose, was much
less, now that all the tribes were united under one king, than
it had been, when, for the most part, they acted separately.
Our religion obliges us to be subject, not only to the king, as
Supreme, but wnto governors under him, (1 Pet. ii. 13, 14.) the
princes that decree justice. Of Benjamin, was Jaasiel the son
of Abner, v. 21. Though Abner was David’s enemy, and
opposed his coming to the throne, yet David would not
9ppose the preferment of his son, but, perhaps, nominated
. ºis post of honour; which teaches us to render good
OT eVII.
II. Of the mumbering of the people, v. 23, 24. It is here
Said, l. That when David ordered the people to be numbered,
he forbade the numbering of those under twenty years old,
thinking thereby to save the reflection which what he did might
otherwise cast upon the promise, that they should be innu-
merable; yet it was but a poor salvo; for it had never been
customary to number those under twenty, and the promise
of their numbers chiefly respected the effective men. 2. That
that account which David took of the people, in the pride of,
his heart, turned to no good account; for it was never per-
fected, nor done with exactness, nor was it ever recorded as an
authentic account ; Joab was disgusted with it, and did it by
halves; David was ashamed of it, and willing it should be
forgotten, because there fell wrath for it against Israel. A
good man cannot, in the reflection, please himself with that
Vol. I. 6 R
All these were the rulers of the The account we have of David's exit, in the beginning of the first book of
J
tion to business.
which he knows God is displeased with ; cannot make use of .
that, nor take comfort in that, which is obtained by sin.
III. Of the officers of the court.
1. The rulers of the king's swbstance, (as they are caffed, v.
31.) such as had the oversight and charge of the king's tillage
his vineyards, his olive-yards, his herds, his camels, his asses,
his flocks. Here are no officers for state, none for sport, no
master of the wardrobe, no master of the ceremonies, no master
David was a great soldier, a great seholar, and a great prince,
and yet a great husband of his estate, kept a great deat of his
ground in his own hand, and stocked it, not for pleasure, but
for profit ; for the king himself is served of the field, Eccl. v.
9. Those magistrates that would have their subjects indus-
trious, must be themselves examples of Industry, and applica-
We find, however, that, afterward, the
poor of the land were thought good enough to be vine-dressers
and husbandmen, 2 Kings xxv. 12. Now David put his great
them that did the work of the field, for tillage of | * * preside in these employments:
27 And as were eminent for wisdom, being designed for conversation.
His uncle, who was a wise man, and a scribe, not only well-
skilled in politics, but well-read in the scriptures, was his
counsellor, v. 32.
learning and prudence, was tutor to his children. Ahithophel,
2. The attendants on the king's person. They were such
Another, who, no doubt, excelled in
a very cunning man, was his counsellor : but Hushai, an
honest man, was his companion and confidant. It does not
appear that he had many counsellors; but those he had were
men of great abilities. Much of the wisdom of princes is seen
in the choice of their ministry. But David, though he had all
these trusty counsellors about him, preferred his Bible before
them all : (Ps. cxix. 24.) Thy testimonies are my delight and
my counsellors.
CHAP. XXVIII.
Rings, does not make his sun near so bright as that given in this and the
following chapter, where we have his solemn farewell both to his son and
his subjects, and must own that he finished well. In this chapter, we
havé, T. A general convéntion of the states summoned to meet, v. 1. II.
A solemn declaration of the divine entail, both of the crown, and of the
honour of building the temple, upon Solomon, v. 2–7. III. An exhor-
tation, both to the people and to Solomon, to make religion their business,
w. 8–10. ſ?. The model and materials delivered to Solomon for the
building of the temple, v. 11–19. P. Encouragement given him to
undertake it, and proceed in it, v. 20, 21.
1 A ND David assembled all the princes of Israel,
§ the princes of the tribes, and the captains of
the companies that ministered to the king by course,
and the captains over the thousands, and captains
over the hundreds, and the stewards over all the
substance and possession of the king, and of his
sons, with the officers, and with the mighty men,
and with all the valiant men unto Jerusalem. .
2 Then David the king stood up upon his feet,
and said, Hear me, my brethren, and my peo-
ple: As for me, I had in mine heart to build an
house of rest for the ark of the covenant of the
LoRD, and for the footstool of our God, and had
made ready for the building. 3 But God said unto
me, Thou shalt not build an house for my name:
because thou hast been a man of war, and hast shed
blood. 4 Howbeit the Lo RD God of Israel chose
me before all the house of my father to be king over
Israel for ever: for he hath chosen Judah to be the
ruler; and of the house of Judah, the house of my
father; and among the sons of my father he liked
me, to make me king over all Israel: 5 And of
all my sons (for the LoRo hath given me many
sons) he hath chosen Solomon my son to sit upon
the throne of the kingdom of the LORD Over Israel.
6 And he said unto me, Solomon thy son, he shall.
build my house and my courts: for I have chosen
him to be my son, and I wiłł be his Father. 7 More-
over, I will establish his kingdom for ever, if he be
constant to do my commandments and my judg-
ments as at this day. 8 Now therefore, in the
sight of all Israel, the congregation of the LORD,
and in the audience of our God, ºp and Seek for
13EFor E CHRIST, 1015.
David's address.
CHRONICLES,
VIII.
all the commandments of the Lord your God, that
ye may possess this good land, and leave it for an
inheritance for your children after you for ever. 9
And thou Solomon my son, know thou the God of
thy father, and serve him with a perfect heart, and
with a willing mind: for the LoRD searcheth all
hearts, and understandeth all the imaginations of
the thoughts: if thou seek him, he will be found of
thee; but if thou forsake him, he will cast thee off
for ever. 10 Take heed now ; for the Lo RD hath
chosen thee to build an house for the sanctuary : be
strong, and do it.
A great deal of service David had done in his day, had
, served his generation according to the will of God, Acts xiii.
\
36. But now the time draws nigh, that he must die, and, as
a type of the Son of David, the nearer he comes to his end,
the more busy he is, and does his work with all his might.
He is now a little recovered from the bad indisposition men-
tioned 1 Kings i. 1. when they covered him with clothes, and
he gat no heat': but what cure is there for old age 3 He there-
fore improves his recovery, as giving him an opportunity of
doing God and his country a little more service.
I. He summons all the great men to attend him, that he
might take leave of them altogether, v. 1. Thus Moses did,
(Deut. xxxi. 28.) and Joshua, ch. xxiii. 2; xxiv. 1. David
would not declare the settlement of the crown, but in the pre-
sence, and to the satisfaction, of those that were the repre-
sentatives of the people. - -
II. He addresses them with a great deal of respect and ten-
derness. He not only by an effort quitted his bed, to give
them the meeting, (the occasion putting new spirits into him, )
but he rose out of his chair, and stood up woom his feet, (v. 2.)
in reverence to God, whose will he was to declare, ar.d in
reverence to this solemn assembly of the Israel of God, as if
he looked upon himself, though major singulis—greater than
any individual among them, yet minor universis—less than the
whole of them together. His age and infirmities, as well as his
dignity, might well have allowed him to keep his seat ; but he
would show that he was indeed humbled for the pride of his
heart, both in the numbers of his people, and his dominion
Over them. Then, it was too much his pleasure that they
were all his servants, (ch. xxi. 3.) now, he calls them his
brethren, whom he loved, his people whom he took care of, not
his servants whom he had the command of. Hear me, my
brethren, and my people. It becomes superiors thus to speak
with affection and condescension, even to their inferiors; they
will not be the less honoured for it, but the more loved. Thus
he engages their attention to what he was about to say.
III. He declares the purpose he had formed to build a tem-
ple for God, and God’s disallowing of that purpose, v. 2, 3.
This he had signified to Solomon before, ch. xxii. 7, 8. A
house of rest for the ark is here said to be a house of rest for the
footstool of our God ; for heaven is his throne of glory ; the
earth, and the most magnificent temples that can be built up-
on it, are but his footstool. So much difference is there be-
tween the manifestations of the divine glory in the upper and
the lower world. Angels surround his throne, Isa. vi. 1.
We, poor worms, do but worship at his footstool, Ps. xcix. 5;
cxxxii. 7. As an evidence of the sincerity of his purpose to
build the temple, he tells them that he had made ready for it,
but that God would not suffer him to proceed, because he had
appointet, other work for him to do, which was enough for
one man, namely, the managing of the wars of Israel ; he
must serve the public with the sword, another must do it with
the line and plummet. Times of rest are building times,
Acts ix. 31. - *
IV. He produces his own title first, and then Solomon’s, to
the crown ; both were undoubtedly jure divino—divine. They
could make out such a title as no monarch on earth can ; the
Lord God of Israel chose them both immediately, by prophecy,
not providence, v.4, 5. No right of primogeniture is pretend-
ed; Detur digniori, not seniori–It went by worth, not by age.
1. Judah was not the eldest son of Jacob, yet God chose that
tribe to be the ruling tribe ; Jacob entailed the sceptre upon
it, Gen. xlix. 10. 2. It does not appear that the family of
Jesse was the senior house of that tribe ; from Judah it is cer-
tain that it was not, for Shelah was before Pharez; whether
from Nahshon and Salmon, is not certain. Ram, the father
of Nahshon, had an elder brother, (1 Chron. ii. 9.) perhaps so
had Boaz, Obed, Jesse ; yet, ‘‘ God chose the house of my
#;" 3. David was the youngest son of Jesse, yet God
ked him to makº king ; so it seemed good unto him,
God takes whom he likes, and likes whom he makes like him-
self, as he did David, a man after his own heart. 4. Solomon
was one of the youngest sons of David, and yet God chose him
to sit upon the throne, because he was the likeliest of them all
to build the temple, the wisest and best inclined.
W. He opens to them God’s gracious purposes concerning
Solomon ; (v. 6, 7.) I have chosen him to be my son. Thus he
declares the decree, that the Lord had said to Solomor, as a
type of Christ, Thou art my son, (Ps. ii. 7.) the son of my
love ; for he was called Jedidiah, because the Lord loved him,
and Christ is his beloved Son. Of him, God said, as a figure
of him that was to come, 1. He shall build my house ; Christ is
both the Founder, and the Foundation, of the gospel-temple.
2. I will establish his kingdom for ever. This must have its ac-
complishment in the kingdom of the Messiah, which shall
continue in his hands through all the ages of time, (Isa. ix.
7. Luke i. 33.) and shall then be delivered up to God, even
the Father, yet, perhaps, to be delivered back to the Redeemer
for ever. As to Solomon, this promise of the establishment of
his kingdom is here made conditional ; If he be constant to do
ny commandments, as at this day. Solomon was now very
towardly and good ; “If he continue so, his kingdom' shall
continue, otherwise, not.” Note, If we be constant to our
duty, then, and not otherwise, we may expect the continuance
of God’s favour. Let those that are well taught, and begin
well, take notice of this—if they be constant they are inappy;
perseverance wears the crown, though it wins it not. .
VI. He charges them to adhere stedfastly to God and their
duty, v. 8. Observe, 1. The matter of this charge : Keep, and
seek for all the commandments of the Lord your God. The Lord
was their God, his commandments must be their rule, they
must have respect to them all, must make conscience of keep-
ing them, and, in order thereunto, must seek for them, that is,
must be inquisitive concerning their duty ; search the scrip-
tures, take advice, seek the law at their mouth whose lips were
to keep this knowledge, and pray to God to teach and direct
them. God’s commandments will not be kept without great
care. 2. The solemnity of it. He charges them in the sight
of all Israel, who would all have notice of this public charge,
and in the audience of their God. God is witness, and this
congregation is witness, that they have good counsel given
them, and fair warning ; if they do not take it, it is their fault,
and God and man will be witnesses against them. See 1 Tim.
v. 21. 2 Tim. iv. 1. Those that profess religion, as they ten-
der the favour of God, and their reputation with men, must
be faithful to their profession. 3. The motive to observe this
charge; it was the way to be happy, to have the peaceable
possession of this good land themselves, and to preservé the
entail of it upon their children. -
VII. He concludes with a charge to Solomon himself, v. 9,
10. He is much concerned that he should be religious. He
was to be a great man, but he must not think religion below
him ; a wise man, and this will be his wisdom. Observe, 1.
The charge he gives him. He must look upon God as the God
of his father, his good father, who had devoted him to God,
and educated him for God. He was born in God’s house, and
therefore bound in duty to be his ; brought up in his house,
and therefore bound in gratitude. Thine own friend, and thy
father's friend, forsake not. He must know God, and serve
him ; we cannot serve God aright, if we do not know
him ; and in vain do we know him, if we do not serve
him ; serve him with heart and mind. We make nothing
of religion, if we do not mind it, and make heart work
of it; serve him with a perfect, that is, an upright heart;
for sincerity is our gospel-perfection; and with a willing mind,
from a principle of love, and as a willing people, cheerfully,
and with pleasure. 2. The arguments to enforce this charge.
Two arguments of general inducement. (1.) That the secrets
of our souls are open before God ; he searches all hearts, even
the hearts of kings, which to men are unsearchable, Prov. xxv.
3. We must therefore be sincere, because, if we deal deceit-
fully, God sees it, and cannot be imposed upon ; we must
therefore employ our thoughts, and engage them in God’s ser-
vice, because he fully understands all the imaginations of them,
both good and bad. (2.) That we are happy or miserable
here, and for ever, according as we do, or do not, serve God.
If we seek him diligently, he will be found of us, and that is
enough to make us happy, Heb. xi. 6. If we forsake him, de-
sert his service, and turn from following him, he will cast us
off for ever, and that is enough to make us miserable. Note,
God never casts any off, till they have first cast him off. Here
is one argument peculiar to Solomon : (v. 10.) “Thou art to
build a house for the sanctuary ; therefore seek and serve God,
that that work may be done from a good principle, in a right
manner, and may be accepted.” 3. The means prescribed in
BEFoRE CHRIST, 1015.
David's address.
I. CHRONICLES, XXIX.
Grder hereunto, and they are prescribed to us all. (1.) Cau-
tion. Take heed ; beware of every thing that looks like, or
leads to, that which is evil. (2.) Courage. Be strong and do
it. We cannot do our work as we should, unless we put on
resolution, and fetch in strength from divine grace.
11 Then David gave to Solomon his son the pat-
£ern of the porch, and of the houses thereof, and of
the treasuries thereof, and of the upper chambers
thereof, and of the inner parlours thereof, and of the
place of the mercy-seat. 12 And the pattern of all
that he had by the Spirit of the courts of the house
of the Lord, and of all the chambers round about,
of the treasuries of the house of God, and of the
treasuries of the dedicated things: 13 Also for the
courses of the priests and the Levites, and for all the
work of the service of the house of the LoRD, and
for all the vessels of service in the house of the
LoRp. 14. He gave of gold by weight for things of
gold, for all instruments of all manner of service;
silver also for all instruments of silver by weight, for
all instruments of every kind of service: 15 Even
the weight for the candlesticks of gold, and for their
lamps of gold, by weight for every candlestick, and
for the lamps thereof; and for the candlesticks of
silver by weight, both for the candlestick, and also
for the lamps thereof, according to the use of every
candlestick. 16 And by weight he gave gold for the
tables of she w-bread, for every table; and likewise
silver for the tables of silver:
for the flesh-hooks, and the bowls, and the cups;
and for the golden basons he gave gold by weight for
every bason; and likewise silver by weight for every
bason of silver: 18 And for the altar of incense re-
fined gold by weight; and gold for the pattern of the
chariot of the cherubims, that spread out their wings,
and covered the ark of the covenant of the Lord.
19 All this, said David, the Lord made me under-
stand in writing by his hand upon me, even all the
works of this pattern. 20 And David said to Solo-
mon his son, Be strong, and of good courage, and do
£f ; fear not, nor be dismayed; for the LoRD God,
even my God will be with thee: he will not fail thee,
nor forsake thee, until thou hast finished all the
Work for the service of the house of the Lord. 21
And, behold, the courses of the priests and the Le-
vites, even they shall be with thee for all the service
of the house of God: and there shall be with thee,
for all manner of workmanship, every willing skilful
man, for any manner of service; also the princes and
all the people will be wholly at thy commandment.
As for the general charge that David gave his son, to seek
God and serve him, the book of the law was, in that, his only
rule, and there needed no other; but, in building the temple,
David was now to give him three things.
1. A model of the building, because it was to be such a
building as neither he nor his architects ever saw. Moses
had a pattern of the tabernacle showed him in the mount,
(Heb. viii. 5.) so had David of the temple, by the immediaté
hand of God upon him, v. 19. It was given him in writing,
probably, by the ministry of an angel, or as clearly and ex-
actly represented to his mind, as if it had been in writing.
But it is said, (v. 12.) He had this pattern by the Spirit. The
contrivance either of David’s devotion, or of Solomon’s wis-
dom, must not be trusted to in an affair of this nature. The
temple must be a sacred thing, and a type of Christ; there
must be in it, not only convenience, but significancy: it was
a kind of sacrament, and therefore it must not be left to man's
art, or invention to-contrive it; but it must be framed by
divine institution. Christ, the true Temple, the church, the
gospel-temple, and heaven the everlasting temple, all are
framed according to the divine counsels, and the plan laid in
the divine wisdom, ordained before the world, for God's glory
and our's. This pattern David gave to Solomon, that he
might know what to provide, and might go by a certain rule.
When Christ left with his disciples a charge to build his gos-
ºpel church, he gave them an exact model of it, ordering them
bare if it had not furniture proportionable.
17 Also pure gold
to observe that, and that only, which he commanded. The
particular models are here mentioned ; of the porch, which
was higher than the rest, like a steeple; then the houses, both
the holy place and the most holy, with the rooms adjoining,
which were for treasuries, chambers, and parlours, especially
the place of the mercy-seat ; , (v. 11.) of the courts likewise, and
the chambers about them, in which the dedicated things were
laid up. Bishop Patrick supposes, that, among other things,
the tabernacle which Moses reared, and all the utensils of it,
which there was now no further occasion for, were laid up
here ; signifying, that, in the fulness of time, all the Mosaie
economy, all the rites and ceremonies of that dispensation,
should be respectfully laid aside, and something better comé
in their room. He gave him a table of the courses of the
priests, patterns of the vessels of service, (v. 13.) and a pat-
tern of the chariot of the cherubims, v. 18. Beside the two che-
rubims over the mercy-seat, there were two much larger, whose
wings reached from wall to wall, (1 Kings vi. 23, &c.) and of
these David here gave Solomon the pattern, called a chariot ;
for the angels are the chariots of God, Ps. lxviii. 17.
2. Materials for the most costly of the utensils of the temple.
That they might not be made any less than the patterns, he
weighed out the exact quantity for each vessel, both of gold
and silver, v. 14. In the tabernacle there was but one golden
candlestick, in the temple ten, (1 Kings vii. 49,) besides silver
ones, which, it is supposed, were hand-candlesticks, v. 15.
In the tabernacle there was but one table ; but in the temple,
beside that on which the shew-bread was set, there were ten
others, for other uses, (2 Chron, iv. 8.) beside silver tables.
For, this house being much larger than that, it would look
The gold for the
altar of incense is particularly said to be refined gold, (v. 18.)
purer than any of the rest; for that was typical of the inter-
cession of Christ, than which nothing is more pure and perfect.
3. Directions which way to look for help in this great under-
taking. “Fear not opposition, fear not the charge, care, and
trouble, fear not miscarrying in it, as in the case of Uzza ; fear
not the reproach of the foolish builder, that began to build and
was not able to finish. Be not dismayed ; (1.) God, will help
thee, and thou must look up to him in the first place; (v. 20.)
The Lord God, even my God, whom I have chosen and served,
who has all along been present with me, and prospered me,
and to whom, from my own experience of his power and good-
ness, I recommend thee; he will be with thee, to direct,
strengthen, and prosper thee; he will not fail thee nor forsake
thee.” Note, We may be sure that God, who owned our
fathers, and carried them through the services of their day,
will, in like manner, if we be faithful to him, go along with us
in our day, and will never leave us while he has any work to
do in us, or by us. The same that was Joshua’s encourage-
ment, (Josh. i. 5.) and Solomon's here, is given to all believ-
ers, Heb. xiii. 5. He will never leave thee, nor forsake thee.
God never leaves any, unless they first leave him. (2.)
“Good men will help thee, v. 21. The priests and Tevites
will advise thee, and thou mayest consult with them, Thou
hast good workmen, who are both willing and skilful 3" and
those are two very good properties in a workman, especially in
those that work at the temple. And, lastly, “The princes
and the people will be so far from opposing or retarding the
work, that they will be wholly at thy command, every one, in
his place, ready to further it.” Then good work is likely to go
on, when all parties, concerned are hearty in it, and none se-
cretly clog it, but all drive on heartily in it.
CHAP. XXIX.
David had said what he had to say, to Solomon. But he had something
more to say to the congregation, before, he parts with them. . . . He
presses them to contribute, according to their ability, toward the building
and furnishing of the temple, v. 1–5. II. They made their presents
accordingly with great generosity, v. 6-9. III. David offered up
solemn prayers and praises to God upon that occasion, (v. 10–20.) with
sacrifices, v. 21. İ P. Solomon was, hereupon, enthroned, with great
joy and magnificence, v. 22–25. P. David, soon after this, finished his
course, v. 26–30. And it is hard to say which shines brighter, here, the
setting sun, or the rising sun.
1 TNURTHERMORE, David the king said unto
all the congregation, Solomon my son, whom
alone God hath chosen, is yet young and tender, and
the work is great: for the palace is not for man, but
for the Lord God. 2 Now I have prepared with
all my might for the house of my God, the gold for
things to be made of gold, and the silver for things of
silver, and the brass for things of brass, the iron for
things of iron, and wood for things of wood : onyx-
- 1(\43
EEFor E CHRIST, 1015.
I. CHRONICLE S, XXIX. David’s address to God.
"... *.
nºr-
divers colours, and all manner of precious stones,
and marble stones in abundance. 3. Moreover, be-
cause I have set my affection to the house of my
God, I have, of mine own proper good, of gold and
silyer, which I have given to the house of my God,
oven and above all that I have prepared for the holy
house, 4 Even three thousand talents of gold, of
the gold of Ophir, and seven thousand talents of
refined silver, to overlay the walls of the houses,
withal; 5 The gold for things of gold, and the sil-
ver, for things of silver, and for all manner of work
to be made by the hands of artificers. And who
then is willing to consecrate his service this day
unto the LoRD ! 6 Then the chief of the fathers,
and princes of the tribes of Israel, and the captains
of thousands and of hundreds, with the rulers over
the king’s work, offered willingly, 7 And gave, for
the service of the house of God, of gold, five thou-
sand, talents and ten thousand drams; and of silver,
ten thousand talents; and of brass, eighteen thou-
sand talents; and one hundred thousand talents of
iron. 8 And they with whom precious stones were
found gave them to the treasure of the house of the
LoRD, by the hand of Jehiel the Gershonite. 9.
Then the people rejoiced, for that they offered wil-
lingly, because with perfect heart they offered wil-
lingly to the LoRD : and David the king also re-
joiced with great joy.
We may here observe, I. How handsomery David accosted
the great men of Israel, to engage them to contribute toward the
building of the temple. It is our duty to provoke one another
to love, and to do good works; not only to do good ourselves,
but to draw in others to do good too, as much as we can. There
were many very rich men in, Israel, they were all to share in
the benefit of the temple, and of those peaceable days which
were to befriend the building of it; and, therefore, though he
would not impose on them, as a tax, what they should give
toward it, he would recommend the present as a fair occasion
for a free-will offering ; because what is done in works of piety
and charity should be done willingly, and not by constraint;
for God loves a cheerful giver. -
1. He would have them consider that Solomon was young
and tender, and needed help ; but that he was the person
whom God had chosen to do this work, and therefore was well.
worthy their assistance. It is good service to encourage those
in the work of God that are as yet young and tender.
2. That the work was great, and all hands should contribute
to the carrying of it on. The palace to be built was not for
man, but for the Lord God ; and the more was contributed
toward, the building, the more magnificent it would be, and
therefore the better would it answer the intention.
3. He tells them what great preparations had been made
for this work. He did not intend to throw all the burthen upon
them, nor that it should be built wholly by contributions; but
that they should show their good will, by adding to what was
done, v. 2. I have prepared with all my might ; that is, “I
have made it my business.” Work for God must be done with
all our might, or we shall bring nothing to pass in it. .
4. He sets them a good example. Beside what was dedi-
cated to this service out of the spoils and presents of the neigh-
bouring nations, which was for the building of the house, (of
which before, ch. xxii. 14.) he had, out of his own share, of.
fered largely for the beautifying and enriching of it, 3000
talents of gold, and 7000 talents of silver; (v. 4, 5.) and this,
because he had set his affection to the house of his God. Hé
gave all this, not as Papists build churches, in commutation of
penance, or to make atonement for sin ; nor as Pharisees give
alms, to be seen of men; but purely because he loved the
habitation of God’s house; so he professed, (Ps. xxvi. 8.) and
here he proved it. Those who set their affection upon the
service of God, will think no pains or cost too much to bestow
upon it. And then our offerings are pleasing to God, when
they come from love. They that set their affection on things
above, will set their affection on the house of God, through
which our way to heaven lies. Now this he gives them an
account of, to stir them up to do likewise. Note, Those who
would draw others to that which is good, must lead themselves.
Those especially * advanced above others, in place and
stones, and stones to be set, glistering stones, and of
dignity, should particularly contrive how to make their light:
shine before men, because the influence of their example is.
more powerful and extensive than that of other people.
5. He stirs them up to do as he had done; (v. 5.) And who,
then is willing to consecrate his service this day unto the Lord f
(1.) We must, each of us, in our several places, serve the
Lord, and consecrate our service to him, separate it from other
things that are foreign, and interfere with it, and direct and
design it for the honour and glory of God. (2.) We must
make the service of God our business.; must fill own hands to
the Lord, so the Hebrew phrase is. They who engage them-
selves in the service of God will have their hands full ; there.
is work enough for the whole man in that service. The filling
of our hands with the service of God, intimates that we must
serve him only, serve him liberally, and serve him in the
strength of grace derived from him. (3.) We must be free.
herein, do it willingly and speedily, do it this day, when we
are in a good mind. Who is willing 7 Now let him show it.
II. How handsomely they all contributed toward the build-
ing of the temple, when they were thus stirred up to it. Though
they were persuaded to it, yet, it is said, They offered willingly,
v. 6. So he said, who knew their hearts. Nay, they offered
with a perfect heart, from a good principle, and with a sincere.
respect to the glory of God, v. 9. How generous they were,
appears by the sum total of the contributions, v. 7, 8. ey
gave like themselves, like princes, like princes of Israel. And
a pleasant day’s work it was: for, l. The people rejoiced;
which may be meant of the people themselves that offered :
they were glad of the opportunity of honouring God thus with
their substance, and glad of the prospect of brfnging, this good
work to perfection. Or, the common people rejoiced in the
generosity of their princes, that they had such rulers over them
as were forward to this good work. Every Israelite is glad to
see temple-work carried on with vigour. 2. David rejoiced
with great joy, to see the good effect of his psalms, and the
other helps of devotion he had furnished them with ; rejoiced
that his son and successor would have those about him that
were so well affected to the house of God, and that this work,
which his heart was so much set upon, was likely to go on.
Note, It is a great reviving to good men, when they are leaving.
the world, to see those they leave behind zealous for religion,
and likely to keep it up ; Lord, now lettest thow thy servant
depart in peace. -
10 Wherefore David blessed the LORD before alf
the congregation : and David said, Blessed be thou,
LORD God of Israel our Father, for ever and ever.
II Thine, O Lord, is the greatness, and the power,
and the glory, and the victory, and the majesty:
for all that is in the heaven and in the earth is thine ;
thine is the kingdom, O Lok D, and thou art exalted
as head above all. 12 Both riches and honour come
of thee, and thou reignest over all ; and in thine
hand is power and might, and in thine hand it is to
make great, and to give strength unto alſ. 13 Now
therefore, our God, we thank thee, and praise thy
glorious name. 14 But who am I, and what is my
people, that we should be able to offer so willingly
after this sort? for all things come of thee, and of
thine own have we given thee. 15 For we are
strangers before thee, and sojourners, as were all
our fathers: our days on the earth are as a shadow,
and there is none abiding. 16 O LORD Our God,
all this store that we have prepared, to build thee
an house for thine holy name, cometh of thine hand,
and is all thine own. 17 I know also, my God,
that thou triest the heart, and hast pleasure in up-
rightness. As for me, in the uprightness of mine
heart I have willingly offered all these things: and
now have I seen with joy thy people, which are:
present here, to offer willingly unto thee. 18 O.
LoRD God of Abraham, Isaac, and of Israel, Our
fathers, keep this for ever in the imagination of the
thoughts of the heart of thy people, and prepare
their heart unto thee: 19 And give unto Solomon
my son a perfect heart, to keep thy commandments,
thy testimonies, and thy statutes, and to do all these
things, and to build the palace for the which I have
made provision. 20 And David said to all the
BEFORE CHRIST, 1015.
I. CHRONICLES, XXIX. David's address to God.
congregation, Now bless the LoRD your God. And
all the congregation blessed the Lord God of their
fathers, and bowed down their heads, and worship-
ped the LORD and the king. 21 And they sacri-
ficed sacrifices unto the LoRD, and offered burnt-
offerings unto the Lord, on the morrow after that
day, even a thousand bullocks, a thousand rams,
and a thousand lambs, with their drink-offerings,
and sacrifices in abundance for all Israel: 22 And
did eat and drink before the LoRD on that day with
great gladness: and they made Solomon, the son of
David, king the second time, and anointed him
unto the Lord tº be the chief governor, and Zadok
to be priest. b
We have here, L. The solemn address which David made
to God upon occasion of the noble subscriptions of the princes
toward the building of the temple; (v. 10.) Wherefore David
blessed the Lord, not only alone in his closet, but before all the
congregation. This i expected, when we read, (v. 9.) that
David rejoiced with great joy ; for such a devout man as he
would, no doubt, make that the matter of his thanksgiving,
which was so much the matter of his rejöicing. He that looked
round with comfort, would certainly look up with praise.
David was now old, and looked upon himself as near his end;
and it well becomes aged saints, and dying saints, to have
their hearts much enlarged in praise and thanksgiving. This
will silence their complaints of their bodily infirmities, and
help to make the prospects of death itself less. David's psalms,
toward the latter end of the book, are most of them psalms of
praise. The nearer we come to the world of everlasting praise,
the more we should speak the language, and do the work, of - -
| is mentioned here, as that which forbids us to boast of the
that world. In this address, - -
1. He adores God, and ascribes glory to him, as the God of
Israel, blessed for ever and ever. Our Lord's prayer ends with
a doxology, much like this which David here begins with ; for
#hine is the kingdom, the power, and the glory. This is proper-
ly praising God, with höly awe and reverence, and agreeable
affection, acknowledging, (1.) His infinite perfections; not
only that he is great, powerful, glorious, &c. but that his is
the greatness, power, and glory; that is, he has them in, and
of himself; he is the Fountain and Centre of everything that
is bright and blessed. All that we can, in our most exalted
praises, attribute to him, he has an unquestionable title to.
His is the greatness, his greatness is immense, and incompre-
hensible ; and all others are little, are nothing, in comparison
of him. His is the power, and it is almighty and irresistible;
power belongs to him, and all the power of all the creatures is
derived from him, and depends upon him. His is the glory;
for his glory is his own end, and the end of the whole créa.
tion. All the glory we can give him with our hearts, lips, and
lives, comes infinitely short of what is his due. His is the vic-
tory ; he transcends and surpasses all, and is able to conquer
and subdue all things to himself; and his victories are incon-
testable, uncontrollable.
conceivable.
art Head, and art to be exalted and worshipped as Head above
all:” (3.) His universal influence and agency. All that are
rich and honourable among the children of men have their
riches and honours from God. This acknowledgment he would
have the princes take notice of, and join in, that they might
not think they had merited anything of God by their genero-
sity; for from God they had their riches and honour ; and
what they had returned to him was but a small part of what
they had received from him. Whoever are great among men,
it is God's hand that makes them so ; and whatever strength
we have, it is God that
Father, v. 10. Ps. lxviii. 35.
3. He acknowledges with thankfulness the grace of God en.
abling them to contribute so cheerfully toward the building of
the temple; (v. 13, 14.) Now therefore, our God, we think
thee. Note, The more we do for God, the more we are indebt-
‘ed to him for the honour of being employed in his service,
ºnd for grace enabling us, in any measure, to serve him. Does
he therefore thank that servant Luke xvii. 9. No : but that
servant has a great deal of reason to thank him. He thanks
God that they were able to offer so willingly. . Note, (1.) It is
a great instance of the power of God’s grace in us, to be able
And his is the majesty, real and
personal ; with him is terrible majesty, inexpressible, and in-
(2.) His sovereign dominion, as rightful Gwner.
and Possessor of all ; “All that is in the heaven, and in the
eqrth, is thine, and at thy disposal, by the indisputable right
of creation ; and as supreme Ruler and Commander of all : .
thine is the kingdom, and all kings are thy subjects; for thou
gives it us, as the God of Israel our
i
–sº
to do the work of God willingly. He works both to will and to
do; and it is in the day of his power that his people are made
willing, Ps. cx. 3. (2.) We must give God all the glory of all
the good that is at any time done by ourselves or others. Our
own good works must not be the matter of our pride, not the
good works of others the matter of our flattery, but both the
matter of our praise : for certainly it is the greatest honour
and pleasure in the world, faithfully to serve God. -
3. He speaks very humbly of himself and his people, and
the offerings they had now presented to God. . • .4
(1.) For himself, and those that joined with him, though
they were princes, he wondered that God should take such
notice of them, and do so much for them : (v. 14.) Who am I,
and what is my people? David was the most honourable per-
son, and Israel the most honourable people; then in the world;
yet thus does he speak of himself and them, as unworthy the
divine cognizance and favour., David now looks very great,
presiding in an august assembly, appointing his successor,
and making a noble present to the honour of God ; and yet he
is little and low in his own eyes: Who am I, O Lord 2 for,
(v. 15.) We are strangers before thee, and sqjourners, poor des-
picable creatures. Angels in heaven are at home there,
saints on earth are but strangers here: Our days on the earth
are as a shadow. David's days had as much of substance in
them as most men’s; for he was a great man, a good man, a
useful man, and now, an old man ; one that lived long, and
lived to good purposé : and yet he puts himself not only into
the number, but in the front, of those who must acknowledge
that their days on the earth are as a shadow ; which intimates
that our life is a vain life, a dark life, a transient life, and a
life that will have its period either in perfect light, or perfect
darkness. The next words explain it, There is no abiding,
Heb. no expectation. We cannot expect any great matters
from it, nor can we expect any long continuance of it. This
service we do to God: alas ! it is confined to a scantling of
time, it is the service of a frail and short life, and therefore
what can we pretend to merit by it? º -
(2.) As to their offerings, Lord, says he, of thine own have
we given thee, (v. 14.) and again, (v. 16.) It cometh of thiné
hand, and is all thine own. “We have it from thee as a fiee
gift, and therefore are bound to use it for thee; and what we
present to thee is but rent or interest from thine own.” “In
like manner” (says Bishop Patrick) “we ought to acknowledge
God in all spiritual things, referring every good thought,
good purpose, good work, to his grace, from whom we receive
it.” Let him that glories, therefore, glory in the Lord. . -
(3.) He appeals to God concerning his own sincerity in what
he did, v. 17. It is a great satisfaction to a good man, to
think that God tries the heart, and has pleasure in uprightness ;
that, whoever misinterpret or contemn it, he is acquainted
with, and approves of, the way of the righteous. It was Da-
vid's comfort, that God knew with what pleasure he both of
fered his own, and saw the people’s, offering. He was neither
. of his own good work, nor envious of the good works or
Others. -
(4.) He prays to God both for the people and for Solomon,
that both might hold on as they began. In this prayer, he ad-
dresses himself to God, as the God of Abraham, Isaac, and
Jacob, a God in covenant with them, and with us for their
sakes, “Lord, give us grace to make good our part of the
covenant, that we may not forfeit the benefit of it.” Or, thus ,
“They were kept in their integrity by the grace of God esta-
blishing their way ; let the same grace that was sufficient for
them, be so for us.” [1..] For the people, he prays; (v. 18.).
that what good God had put into their minds, he would always
keep there, that they might never be worse than they were
now ; might never lose the convictions they were now under,
nor cool in their affections to the house of God ; but always
have the same thoughts of things as they now seemed to have:
Great consequences depend upon what is innermost, and
what uppermost, in the imagination of the thoughts of our
heart; what we aim at, and what we love to think of. If any
good have got possession of our hearts, or the hearts of our
friends, it is good by prayer to commit the custody of it to the
grace of God : “Lord, keep it there, keep it for ever there,
David has prepared materials for the temple; but, Lord, do
thou prepare their hearts for such a privilege;” establish their
hearts, so the margin. “Confirm their resolutions; they are
in a good mind, keep them so, when I am gone, them and
theirs for ever. [2.j For Solomon he prays, (v. 19.), Gire
him a perfect heart. He had charged him, (ch. xxviii. 9.) to
serve God with a perfect heart, now here he prays to God to
give him such a heart. He does not pray: “Lord, make him
a rich man, a great man, a learned man. * “Lord, make
T3EFor E CHRIST, 1015.
The death of David.
I. CHRONICLES, XXIX.
—tion.
him an honest man ;” for that is better than all. “Lord, give
ºwn a perfect heart, not only in general, to keep thy command-
rnents, but in particular, to build the palace, that he may do
that service with a single eye.” Yet his building the house
would not prove him to have a perfect heart, unless he made
conscience of keeping God’s commandments. It is not help-
ing to build churches that will save us, if we live in disobedi-
ence to God’s law.
II. The cheerful concurrence of this great assembly in this
great solemnity.
1. They joined with David in the adoration of God. When
he had done his prayer, he called to them to testify their con-
currence ; (Now bless the Lord your God, v. 20.) which accord-
ingly they did, by bowing down their heads, a gesture of adora-
Whoever is the mouth of the congregation, those only
have the benefit who join with him, not by bowing down the
head, so much as by lifting up the soul.
2. They paid their respects to the king, looking upon him
as an instrument in God’s hand of much good to them ; and,
in honouring him, they honoured God.
3. The next day, they offered abundance of sacrifices to
. God, (v. 21.) both burnt-offerings, which were wholly con-
sumed, and peace-offerings, which the offerer had the great-
est part of to himself. Hereby they testified a generous gra-
titude to God for the good posture their public affairs were in,
though David was going the way of all the earth. -
4. They feasted, and rejoiced, before God, v. 22. In token
of their joy in God, and communion with him, they feasted
upon their peace-offerings, in a religious manner, before the
Lord. , What had been offered to God, they feasted upon ;
by which was intimated to them, that they should be never
the poorer for their late liberal contributions to the service of
º temple ; they themselves should feast u’īon the comfort
Of it.
5. They made Solomon king the second time. He having
been before anointed, in haste, upon occasion of Adonijah's
rebellion, it was thought fit to repeat it, for the greater satis-
faction of the people. They anointed him to the Lord. Ma-
gistrates must look upon themselves as set apart for God, to be
his ministers, and must rule accordingly in the fear of God.
Zadok also was anointed to be priest, in the room of Abiathar,
who had lately forfeited this honour. Happy art thou, G
Israel, under such a prince, and such a pontiff.
23 Then Solomon sat on the throne of the Lord
as king instead of David his father, and prospered;
and all Israel obeyed him. 24 And all the princes,
and the mighty men, and all the sons likewise of
king David, submitted themselves unto Solomon the
king. 25 And the LoRD magnified Solomon ex-
ceedingly in the sight of all Israel, and bestowed
upon him such royal majesty, as had not been on
any king before him in Israel. 26 Thus David the
son of Jesse reigned over all Israel. 27 And the
time that he reigned over Israel was forty years;
Seven years reigned he in Hebron, and thirty and
three years reigned he in Jerusalem. 28 And he
died in a good old age, full of days, riches, and
honour: and Solomon his son reigned in his stead.
29 Now the acts of David the king, first and last,
behold, they are written in the book of Samuel the
Seer, and in the book of Nathan the prophet, and
in the book of Gad the seer, 30 With all his reign
and his might, and the times that went over him,
and over Israel, and over all the kingdoms of the
Countries. -
These verses bring king Solomon to his throne, and king
Pavid to his grave. Thus the rising generation thrusts out
that which went before, and says, “Make room for us.” Every
one has his day.
I. Here is Solomon rising; (v. 23.) Solomon sat on the throne
of the Lord. Not his throne which he prepared in the heavens,
but the throne of Israel is called the throne of the Lord, be-
cause he is not only King of all nations, and all kings rule
under him, but he was, in a peculiar manner, King of Israel,
1 Sam. xii. 12. He had the founding, he had the filling, of
their throne, by immediate direction. The municipal laws of
their kingdom were divine ! Urim and prophets were the
privy counsellors of their princes, therefore is their throne call-
ed the throne of the Lord. Solomon’s kingdom typified the
kingdom of the Messiah, and his is indeed the throne of the
Lord ; for the Father judgeth no man, but hath committed all
judgment to him ; hence he calls him his King, Ps. ii. 6. Be-
ing set on the throne of the Lord, the throne to which God
called him, he prospered. They that follow the divine guid-
ance may expect success by the divine blessing. Solomon
prospered ; for,
1. His people paid honour to him, as one to whom honour is
due. All Israel obeyed him ; that is, were ready te swear alle-
giance to him; (v. 23.) the princes and mighty men, and even
the sons of David, though, by seniority, their title to the crown
was prior to his, and they might think themselves wronged by
his advancement; God thought fit to make him king, and made
him fit to be so, and therefore they all submitted themselves to
him. God inclined their hearts to do so, that his reign might,
from the first, be peaceable. His father was a better man than
he, and yet came to the crown with much difficulty ; after
long delay, and by many and slow steps. David had more
faith, and therefore had it more tried. They submitted them-
selves, Heb. They gave the hand under Solomon, that is, bound
themselves by oath to be true to him. Putting the hand under
the thigh, was a ceremony anciently used ifi swearing ; or,
they were so entirely devoted, that they would put their hand
under his feet to serve him. - -
2. God put honour upon him; for those that honour him,
he will honour: The Lord magnified Solomon exceedingly, v.
25. His very countenance and presence, I am apt to think,
had something in them very great and awful : all he said, and
all he did, commanded respect. None of all the judges of
kings of Israel, his predecessors, made such a figure as he did,
nor lived in such splendour. -
II. Here is David’s setting; that great man going off the
stage. The historian here brings him to the end of his day,
leaves him asleep, and draws the curtains about him.
1. He gives a summary account of the years of his reign, v.
26, 27. He reigned forty years, as Moses did, Othniel, De-
borah, Gideon, Eli, Samuel, and Saul, who were before him,
and Solomon, after him. -
2. He gives a short account of his death, (v. 28.) that he
died full of days, riches, and honour; that is, (1.) Loaded
with them. He was very old, and very rich, and very much
honoured both of God and man. He had been a man of war
from his youth, and, as such, had his sword continually in his
hand ; yet he was not cut offin the midst of his days, but was
preserved through all the dangers of a military life, lived to a
good old age, and died in peace, died in his bed, and yet in
the bed of honour. (2.) Satiated with them. He was full of
days, riches, and honour; that is, he had enough of this world,
and of the riches and honours of it, and knew when he had
enough, for he was very willing to die and leave it, having
said, (Ps. xlix. 15.) God shall receive me; and, (Ps: xxiii. 4.)
Thou art with me. A good man will soon be full of days,
riches, and honour; but will never be satisfied with them ; no
satisfaction but in God’s loving-kindness.
3. For a fuller account of David’s life and reign, he refers.
his reader to the histories or records of those times, which were:
written by Samuel while he lived, and continued, after his
death, by Nathan, and Gad, v. 29. There was related what
was observable in his government at home, and his wars
| abroad, the times, that is, the events of the times that went ove?
him, v. 29, 30. These registers were then in being, but are
now lost. Note, Good use may be made of those histories of
the church, which are authentic, though not sacred, or sº
divine inspiration
A.N.
EXPOSITION,
P R A CT I C A L O B S E R V AT I O N S,
OF THE SECON D BOOK OF
C H R O N T C L E S.
This book begins with the reign of Solomon, and the building of the temple, and continues the history of the kings of Judah
thenceforward, to the captivity; and so concludes with the fall of that illustrious monarchy, and the destruction of the temple.
That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity, to all those four
celebrated ones which Nebuchadnezzar dreamed of. The Babylonian monarchy I reckon to begin in Nebuchadnezzar him-
self; Thow art that head of gold : That lasted about seventy years; the Persian monarchy, in several families, about one
hundred and thirty; the Grecian, in their several branches, about three hundred; and three hundred more went far with the
Roman ; but as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent
prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole
monarchy, which continued considerable between four and five hundred years; and, after a long eclipse, shone forth again in
the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish
monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monar-
Shles. We had the story of the house of David before in the first and second books of Kings, intermixed with that of the
kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here, which
we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, espe-
gially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families
know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God ; for, all along,
the good kings prospered, and the wicked kings suffered. The peaceable reign of Solomon we have, ch. i.-ix. The
blemished reign of Rehoboam, ch. x.—xii. The short but busy reign of Abijah, ch. xiii. The long and happy reign of Asa,
ch. xiv.-xvi. The pious and prosperous reign of Jehoshaphat, ch. xvii.—xx. The impious and infamous reigns of Jehoram
and Ahaziah, ch. xxi. xxii. The unsteady reigns of Joash and Amaziah, ch. xxiv. xxv. The long and prosperºus reign of
Uzziah, ch. xxvi. The regular reign of Jotham, ch. xxvii. The profane and wicked reign of Ahaz, ch. xxviii. The gracious
glorious reign of Hezekiah, ch. xxix.-xxxii. The wicked reigns of Manasseh and Amon, ch. xxxiii. The reforming reign
of J osiah, ch. xxxiv. xxxv. The ruining reigns of his sons, ch. xxxvi. Put all these together, and the truth of that word of
God will appear ; Them that honour me I will honour ; but they that despise me shall be lightly esteemed. The learned Mr.
Whiston, in his Chronology, suggests that the historical books which were written after the captivity, namely, the two books
of Chronicles, Ezra, and Nehemiah, have more mistakes in names and numbers than all the books of the Old Testament
besides, through the carelessness of transcribers: but though that should be allowed, the things are so very minute, that
We may be confident, The foundation of God stands sure, notwithstanding.
*~~
*—
BEFor E CHRIST 1015.
CHAP. I.
In the close of the foregoing book, we read how God magnified Solomon,
and Israel obeyed him ; God and Israel concurred to honour him. Now,
Áere, we have an account, I. How he honoured God by sacrifice, (v.
1–6.) and by prayer, v. 7–12. II. How he honoured Israel, by in-
creasing their strength, wealth, and trade, v. 13–17.
ND Solomon the son of David was strengthened
in his kingdom, and the Lord his God was with
him, and magnified him exceedingly. 2 Then Solo-
mon Spake unto all Israel, to the captains of thousands
and of hundreds, and to the judges, and to every
governor in all Israel, the chief of the fathers. 3 So
Solomon, and all the congregation with him, went to
the high place that was at Gibeon ; for there was the
tabernacle of the congregation of God, which Moses,
the servant of the LoRD, had made in the wilderness.
4. But the ark of God had David brought up from
Kirjath-jearim to the place which David had pre-
pared for it: for he had pitched a tent for it at Je-
it,3alem. 5 Moreover, the brasen altar that Beza-
The Lord appears to Solomon vogibeon.
leel the son of Uri, the son of Hur, had made, he put
before the tabernacle of the LoRD ; and Solomon
and the congregation sought unto it. 6 And Solo-
mon went up thither to the brasen altar before the
LoRD, which was at the tabernacle of the congrega-
tion, and offered a thousand burnt-offerings upon it.
7 In that night did God appear unto Solomon, and
said unto him, Ask what I shall give thee. 8 And
Solomon said unto God, Thou hast shewed great
mercy unto David my father, and hast made me to
reign in his stead. 9 Now, O LORD God, let thy
promise unto David my father be established : for
thou hast made me king over a people like the dust
of the earth in multitude. 10 Give me now wisdom
and knowledge, that I may go out and come in be-
fore this people : for who can judge this thy people
that is so great? 11 And God said to Solomon,
Because this was in thine heart, and thou hast not
asked riches, wealth, or honour, nor the life of thine
REFort E CHRIST, 1015.
Solomon's wise request.
II. CHRONICLES, I.
enemies, neither yet hast asked long life; but hast
asked wisdom and knowledgé for thyself, that thou
mayest judge my people, over whom I have made
thee king 12 Wisdom and knowledge is granted
unto thee; and I will give thee riches, and wealth,
and honour, such as none of the kings have had
that have been before thee, neither shall there any
after thee have the like.
g
Here is, I. Solomon s great prosperity, v. 1. Though he
had a contested title, yet, God being with him, he was
strengthened in his kingdom ; his heart and hands were
strengthened, and his interest in the people.
will be our strength. -
II. His great piety and devotion.
a psalmist, and he kept mostly at the ark; but Solomon hav-
ing read much in his Bible concerning the tabernacle which
Moses built, and the altars there, paid more respect to them
than, it should seem, David had done. Both did well, and
det neither be censured. Let not the man whose zeal is em-
•ployed chiefly in one religious direction, despise him whose
zeal is employed chiefly in another. Let them not judge, or
despise one another.
i. All his great men must thus far be good men, that they
must join with him in worshipping God. He spake to the
captains and judges, the governors and chief of the fathers, to
go with him to Gibeon, v. 2, 3. Authority and interest are
well bestowed on those that will thus use them for the glory of
God, and the promoting of religion. It is our duty to engage,
with whom we have influence in the solemnities of religion,
and it is very desirable to have many join with us in those so- |
Solo-
lemnities; the more the better, it is the liker to heaven. -
mon began his reign with this public pious visit to God’s
altar, and it was a very good omen. Magistrates are then
likely to do well for themselves and their people, when they
thus take God along with them at their setting out.
2. He offered abundance of sacrifices to God there, (v. 6.)
a thousand burnt-offerings, and perhaps a greater number of
peace-offerings, on which he and his company feasted before
the Lord. . Where God sows plentifully, he expects to reap
accordingly. His father David had left him flocks and herds
in abundance, (1 Chron. xxvii. 29, 31.) and thus he gave
God his dues out of them. The ark was at Jerusalem, (v.
4.) but the altar was at Gibeon, (v. 5.) and thither he brought
his sacrifices; for it is the altar that sanctifieth every gift.
4. He prayed a good prayer to God : this, with the answer
to it, we had before, 1 Kings iii. 5, &c. (1.) God bade him
ask what he would : not only that he might put him in the
right way of obtaining the favours that were intended him,
(Ask and ye shall receive, that your joy may be full,) but that
he might try him, how he stood affected, and might discover
what was in his heart.
choices and desires. What wouldst thou have? tries a man
as much as, What wouldst thou do? Thus God tried whether
olomon was one of the children of this world, that say, Lord,
lift up the light of thy countenance upon us. As we choose wé
shall have, and that is likely to be our portion to which we
give the preference, whether the wealth and pleasure of this
world, or spiritual riches and delights. (2.) Like a genuine
Son of David, he chooses spiritual blessings rather than tempo-
Tal. His petition here is, Give me wisdom and lºowledge. He
owns those to be desirable gifts, and God the Giver of them,
Prov. ii. 6. God gave the faculty of understanding, and to
him we must apply ourselves for the furniture of it. Two
things are here pleaded, which we had not in Kings; [1]
Thou hast made me reign in my father’s stead, v. 8. “ Lord,
thou hast put me into this place ; and therefore I can in faith
BSk of thee, grace to enable me to do the duty of it.” What
Service we have reason to believe God calls us to, we have
reason, to hope he will qualify us for. But that is not all;
‘: Lord, thou hast put me into this place in the stead of David,
the great and good man. that filled it up so well; thereforé
give me wisdom, that Israel may not suffer damage by the
change. Must I reign in my father's stead? Lord, give me
my father’s spirit.” Note, The eminency of those that went
before us, and the obligation that lies upon us to keep up and
carry on the good work, they were engaged in, should provoke
is to a gracious emulation, and quicken our prayers to God
for wisdom and grace, that we may do the work of God in our
day, as faithfully and well as they did in theirs. [2.] Let
thy promise to David my father be established, v. 9. He means
the promise concerning his successor. “In performance of
that promise, Lord, give wisdom.” We do not find that wis-
dom was any of * things promised, but it was necessary in
48
mercy shall not depart from him.
God’s presence le; . . e. *
| wisdom and grace to do the duties of it.
His father was a prophet,
Men's characters appear in their .
order to the accomplishment of what was promised, 2 Sam.
vii. 13–15. The promise was, He shall build a house for my
name, I will establish his throne, he shall be my son, and my
“Now, Lord, unless you
give me wisdom, thy house will not be built, nor my throne
established ; I shall behave in a manner unbecoming my rela-
tion to thee as a Father, shall forfeit thy mercy, and fool it
away ; therefore, Lord, give me wisdom.” Note, First, God’s
promises are our best pleas in prayer ; Remember thy word
unto thy servant. Secondly, Children may take the comfort of
the promises of that covenant which their parents, in their
baptism, laid claim to, and took hold of, for them. Thirdly,
The best way to obtain the benefit of the promises and privi-
leges of the covenant, is, to be earnest in prayer with God for
4. He received a gracious answer to this prayer, v. 11, 12.
(1.) God gave him the wisdom that he asked for, because he
asked for it. Wisdom is a gift that God gives as freely and
liberally as any gift, to those that value it and wrestle for it,
and will resolve to make use of it; and he upbraids not the
poor petitioners with their folly, James i. 5. God’s grace
shall never be wanting to those who sincerely desire to know
and do their duty. (2.) God gave him the wealth and honour
which he did not ask for, because he asked not for it....Those
that pursue present things most earnestly are most likely to
miss of them ; while those that refer themselves to the provi-
dence of God, if they have not the most of those things, have
the most comfort in them. Those that make this world their
end, come short of the other, and are disappointed in this too ;
but those that make the other world their end, shall not only
obtain that, and full satisfaction in it, but shall take as much
as is convenient of this world in their way.
13 Then Solomon came from his journey to the
high place that was at Gibeon to Jerusalem, from
before the tabernacle of the congregation, and reigned
over Israel 14 And tº....,tn on gathered chariots
and horsemen: and he hºud a thousand and four
hundred chariots, and twelve thousand horsemen,
which he placed in the chariot-cities, and with the
king at Jerusalem. 15 And the king ‘made silver
and gold at Jerusalem as plenteous as stones, and
cedar-trees made he as the sycamore-trees that are
in the vale for abundance. 16 And Solomon had
horses brought out of Egypt, and linen yarn; the
king’s merchants received the linen yarn at a price.
17 And they fetched up, and brought forth out of
Egypt, a chariot for six hundred shekels of silver,
and an horse for an hundred and fifty ; and so
brought they out horses for all the kings of the
Hittites, and for the kings of Syria, by their means.
Here is, 1. Solomon’s entrance upon the government; (v.
13.) he came from before the tabernacle, and reigned over Israel.
He would not do any acts of government till he had done his
acts of devotion; would not take honour to himself till he had
given honour to God; first the tabernacle, and then the
throne. But when he had obtained wisdom from God, he did
not bury his talent, but as he had received the gift, minis-
tered the same, did not give up himself to ease and pleasure,
but minded business; he reigned over Israel.
2. The magnificence of his court; (v. 4.) He gathered cha-
riots and horsemen. Shall we praise him for this T. We praise
him not ; for the king was forbidden to multiply horses, Deut.
xvii. 16. I do not remember that ever we find his good father
in a chariot or on horseback ; a mule was the highest he
mounted. We should endeavour to excel those that went
before us in goodness, rather than in grandeur. tº sº -
3. The wealth and trade of his kingdom. He made silver
and gold very cheap and common, v. 15. The increase of gold
lowers the value of it ; but the increase of grace advances its
price; the more men have of that, the more they value it ; how
much better therefore is it to get wisdom than gold ! He opened
also a trade with Egypt, whence he imported horses and linen
yarn, which he exported again to the kings of Syria, with
great advantage, no doubt, v. 16, 17. This we had before, J.
kings x. 28, 29. It is the wisdom of princes to promote in-
dustry, and encourage trade in their dominions. Perhaps
Solomon took the hint of setting up the linen-manufacture,
bringing linen-yarn out of Egypt, working it into cloth, and
then sending that to other nations, from what his mother
taught when she specified this, among other employments of
the virtuous woman, She maketh fine linen, and selleth it, and
BEFoEE CHRIST, 1015.
The building of the temple.
II. CHRONICLES, II.
delivereth girdles of it to the merchant, Prov. xxxi. 24. In all
labour there is profit.
CHAP. II.
Solomon's trading, which we read of in the close of the foregoing chapter,
and the encouragement he gave both to merchandise and manufacture, were
very commendable. But building was the work he was designed for, and
to that business he is here applying himself. Here is, I., Solomon's de-
termination to build the temple and a royal palace, and his º -
t!-
labourers to be employed herein, v. 1, 2, 17, 18. II. His request to
%King of Tyre, to furnish him both with artists andmaterials, v. 3—10.
11-16.
1 ND Solomon determined to build an house
*A for the name of the LoRD, and an house for
his kingdom. 2 And Solomon told out threescore
and ten thousand men to bear burdens, and four
score thousand to hew in the mountain, and three-
thousand and six hundred to oversee them. 3 And
Solomon sent to Huram the king of Tyre, saying,
As thou didst deal with David my father, and didst
send him cedars to build him an house to dwell
therein, even so deal with me. 4 Behold, I build
an house to the name of the Lord my God, to dedi-
cate it to him, and to burn before him sweetincense,
and for the continual shew-bread, and for the burnt-
offerings morning and evening, on the sabbaths, and
On the new moons, and on the solemn feasts of the
LORD Our God. This is an ordinance for ever to
Israel. 5 And the house which I build is great:
for great is our God above all gods. 6 But who is
able to build him an house, seeing the heaveri and
heaven of heavens cannot contain him 2 who am
I then, that I should build him an house, save only
to burn sacrifice before him : 7 Send me now,
therefore, a man cunning to work in gold, and in
silver, and in brass, and in iron, and in purple, and
crimson, and blue, and that can skill to grave with
the cunning men that are with me in Judah and in
Jerusalem, whom David my father did provide. 8
Send me also cedar-trees, fir-trees, and algum-trees,
out of Lebanon ; (for I know that thy servants can
skill to cut timber in Lebanon ;) and, behold, my
servants shall be with thy servants, 9 Even to pre-
pare me timber in abundance: for the house which
I am about to build shall be wonderful great. 10
And, behold, I will give to thy servants, the hewers
wram's obliging answer to, and compliance with, his request, v.
that cut timber, twenty thousand measures of beaten.
wheat, and twenty thousand measures of barley, and
twenty thousand baths of wine, and twenty thousand
baths of oil.
tion to entertain himself, (though it is indeed, a princely
entertainment,) nor merely for conversation to entertain his
friends, but for action ; and therefore to action he immediate-
ly applies himself. Observe,
I. His resolution with himself concerning his business; (v.
1.) He determined to build, in the first place, a house for the
so much for himself and his own convenience and magnitude,
as for the kingdom, for the honour of it among its neighbours,
he aimed at the public good. Those are the wisest men that
lay out themselves most for the honour of the name of the
Lord, and the welfare of communities: we are not born for
ourselves, but for God and our country.
assistance in the prosecution of his designs. The purport of
his errand to him is much the same here as we had it, 1 Kings | * --> e º e
| him, with thy cunning men, and with the cunning
v. 2, &c. only here it is more largely set forth.
1. The reasons why he makes this application to Huram are
here more fully represented, for information to Huram, as
well as for inducement.
(1.) He pleads his father's interest in Huram, and the
kindness he had received from him; (v. 3.) As thou didst deal
with David, so deal with me. As we must show kindness to,
WOL. I. 6 S
| king over them.
- | kingdom.
and for the decent reception of the people, whenever they had g
9ccasion to apply themselves to their prince ; so that in both |.
so we may expect kindness from, our father's friends ; and
with them should cultivate a correspondence. -
(2.) He represents his design in building the temple; he
intended it for a place of religious worship, (v. 4.) that all
the offerings which God had appointed for the honour of his
name might be offered up there. The house was built that it
might be dedicated to God, and used in his service ; this we
should aim at in all our business, that our havings and doings
may be all to the glory of God. He mentions divers particu-
lar services that were there to be performed, for the instruction
of Huram. The mysteries of the true religion, unlike those of
the Gentile superstition, coveted not concealment.
(3.) He endeavours to possess Huram with very great, and
high thoughts of the God of Israel, by expressing the mighty
veneration he had for his holy name. Great is our God above
all gods, above all idols, above all princes. Idols are nothing,
princes are little, and both under the control of the God of
Israel; and therefore, [1..] “The house must be great; not
in proportion to the greatness of that God to whom it is to be
dedicated, (for between finite and infinite there can be no
proportion,) but in some proportion to the great value and
esteem we have for this God.” [2.] “Yet, be it ever so great,
it cannot be a habitation for the great God : let not Huram
think that the God of Israel, like the gods of the nations,
dwells in temples made with hands, (Acts xvii. 24.) no, the
heaven of heavens cannot contain him. It is intended only for
the convenience of the priests and worshippers, that they may
have a fit place wherein to burn sacrifice before him.” [3]
He looked upon himself, though a mighty prince, as unworthy
the honour of being employed in this great work ; Who am I,
that I should build a house ? It is part of the wisdom wherein
we ought to walk toward them that are without, carefully to
guard against all misapprehension which any thing we say or
do may occasion concerning God ; so Solomon does here in
his treaty with Huram.
2. The requests he makes to him are more particularly set
down here. (1.) He desires Huram would furnish him with
a good hand to work, (v. 7.) Send me a man. He had cunning
men with him in Jerusalem and Judah, whom David provid-
ed, 1 Chron. xxii. 15. Let them not think but that the Jews
had some among them that were artists; but send ºne a man
to direct them. “ There are ingenious men, in Jerusalem,
but not such engravers as are in Tyre; and therefore, since
temple-work must be the best in its kind, let me have the best
workmen that can be got.” (2.) With good materials to work
on ; (v. 8.) cedar, and other timber in abundance ; (v. 8, 9.)
for the house must be wonderful great, that is, very stately and
magnificent, no cost must be spared, nor any contrivance
wanting in it. -
3. Here is Solomon’s engagement to maintain the workmen,
(v. 10.) to give them so much wheat and barley, so much wine
and oil. He did not feed his workmen with bread and water,
but with plenty, and every thing of the best. They that
employ labourers, ought to take care they be not only
well paid, but well provided for with sufficient of that which
is wholesome and fit for them. Let the rich masters do for
their poor workmen as they would be done by, if the tables
| were turned.
Solomon's wisdom was given him, not merely for specula-
11 Then Huram the king of Tyre answered in
writing, which he sent to Solomon, Because the
LoRD hath loved his people, he hath made thee
12 Huram said moreover, Blessed
be the LORD God of Israel, that made heaven and
name ºf the f.i. It is fifth. . . . . ."...id'. earth, who hath given to David the king a wise son,
first served ; first a temple, and then a palace; a house, not
endued with prudence and understanding, that might
build an house for the LoRD, and an house for his
13 And now I have sent a cunning man,
endued with understanding, of Huram my father’s,
14 The son of a woman of the daughters of Dan,
and his father was a man of Tyre, skilful to work
in gold, and in silver, in brass, in iron, in stone, and
- º | in timber, in purple. in blue, and in fine linen, and
II. His embassy to Huram, king of Tyre, to engage his 2 purple, .* ~ * 2
in crimson; also to grave any manner of graving,
and to find out every device which shall be put to
men of my lord David thy father. 15 Now there-
fore the wheat, and the barley, the oil, and the wine,
which my lord hath spoken of, let him send unto
his servants : 16 And we will cut wood out of
Lebanon, as much as thou shalt need ; and we will
1049
Before CHRIST, 1015.
The building of the temple.
II. CHRONICLES, III.
sº-
bring it to thee in floats by sea to Joppa, and thou
shalt carry it up to Jerusalem. 17 And Solomon
numbered all the strangers that were in the land of
Israel, after the numbering wherewith David his
father had numbered them : and they were found
an hundred and fifty thousand and three thousand
and six hundred. 18 And he set threescore and
ten thousand of them to be bearers of burdens, and
and fourscore thousand to be hewers in the moun-
tain, and three thousand and six hundred overseers
to set the people a work. -
Here we have, I. The return which Huram made to Solo-
mon’s embassy, in which he shows a great respect for Solomon,
and a readiness to serve him. Lesser people may learn of
those great ones to be neighbourly and complaisant.
1. He congratulates Israel on having such a king as Solo-
mon was ; (v. 18.) Because the Lord loved his people, he has
made thee king. Note, A wise and good government is a
great blessing to a people, and may well be accounted a sin-
gular token of God’s favour. He does not say, Because he
loved thee (though that was true, 2 Sam. xii. 24.) he made thee
king, but because he loved his people. Princes must look upon
themselves as preferred for the public good, not for their own
personal satisfaction, and should rule so as to prove that they
were given in love, and not in anger.
2. He blesses God for raising up such a successor to David,
v. 12. It should seem that Huram was not only very well
affected to the Jewish nation, and well pleased with their
prosperity, but that he was proselyted to the Jewish religion,
and worshipped Jehovah, the God of Israel, (who was not
known by that name to the neighbouring nations, as the God
that made heaven and earth, and as the Fountain of power as
well as being; for he sets up kings. Now that the people of Israel
kept close to the law and worship of God, and so preserved
their honour, the neighbouring nations were as willing to be
instructed by them in the true religion, as they had been, in
the days of their apostasy, to be infected with the idolatries
and superstitions of their neighbours. This made them high,
that they lent to many nations and did not borrow, lent truth
to them, and did not borrow error from them ; as when they
did the contrary, it was their shame.
3. He sent him a very ingenious curious workmax, that
would not fail to answer his expectations in every thing. One
that had both Jewish and Gentile blood meeting in him ; for
his mother was an Israelite, (Huram thought she was of the
tribe of Dan, and therefore says so here, v. 14. but, it seems,
she was of the tribe of Naphtali, 1 Kings vii. 14.) his father
was a Tyrian ; a good omen of uniting Jew and Gentile in
the gospel-temple; as it was afterward when the building of
the second temple was greatly furthered by Darius, (Ezra.
yi.) who is supposed to have been the son of Esther, an Israel-
ite by the mother’s side.
4. He engaged for the timber, as much as he would have
occasion for, and undertook to deliver it at Joppa ; and, with-
al, signified his dependence upon Solomon for the mainten-
ance of the workmen, as he had promised, v. 15, 16. This
agreement we had, 1 Kings v. 8, 9.
II. The orders which Solomon gave about the workmen.
He would not employ the free-born Israelites in the drudgery-
work of the temple itself, not so much as to be overseers of
it ; in this, he employed the strangers who were proselyted to
the Jewish religion, who had not lands of inheritance in
Canaan, as the Israelites had, and therefore applied them-
Selves to trades, and got their living by their ingenuity and
industry; there was, at this time, a vast number of them in
the land, (v. 17.) who, if they were of any of the devoted
nations, perhaps fell within the case, and therefore fell
under the law, of the Gibeonites, to be hewers of wood
for the congregation ; if not, yet being, in many cases,
well provided for by the law of Moses, and put upon
an equal footing with the native Israelites, they were
bound in gratitude to do what they could for the service
of the temple; yet, no doubt, they were well paid, in money,
ormoney’s worth ; the law was, Thou shalt not oppress a stran-
ger. The distribution of them we have here, (v. 2. and
again, v. 18.) in all, 150,000. Canaan was a fruitful land,
that found meat for so many mouths more than the numerous
natives; and the temple a vast building, that found work for
$9 many hands. Mr. Fuller suggests that the expedient pecu-
liar to this structure, a framing all before-hand, must needs
increase the work; I think it rather left so much the more
room for this vast ºftude of hands to be employed in it :
and graved cherubims on the walls.
made the most holy house, the length whereof was
for in the forest of Lebanon they might all be at work toge-
ther, without crowding one another, which they could not
have been upon mount Zion. And if there had not been such
vast numbers employed, so large and curious a fabric, which
was begun and ended in seven years, might, for aught I know,
y
have been as long in building as St. Paul's.
CHAP. III. -
It was a much larger and more particular account of the building of the
temple, which we had in the book of Kings, than is here in this book of
Chronicles. In this chapter we have, I. The place and time for build-
ing the temple, v. 1, 2. II. The dimensions and rioh ornaments of it, v.
3–9. III. The cherubims in the most holy place, v. 10–13. , IP. The
vail, v. 14. P. The two pillars, v. 15–17. Of all which we have
already had an account, I Kings vi. 7. --
1 HEN Solomon began to build the house of the
LoRD at Jerusalem in mount Moriah, where
the LORD appeared unto David his father, in the
place that David had prepared in the threshing-floor
of Ornan the Jebusite. 2 And he began to build
in the second day of the second month, in the fourth
year of his reign. 3 Now these are the things
wherein Solomon was instructed for the building of
the house of God. The length by cubits, after the
first measure, was threescore cubits, and the breadth
twenty cubits. 4 And the porch that was in the
front of the house, the length of it was according to
the breadth of the house, twenty cubits, and the
height was an hundred and twenty; and he over-
laid it within with pure gold. 5 And the greater
house he ceiled with fir-tree, which he overlaid with
fine gold, and set thereon palm-trees and chains. 6
And he garnished the house with precious stones for
beauty: and the gold was gold of Parvaim... 7 He .
overlaid also the house, the beams, the posts, and
the walls thereof, and the doors thereof, with gold;
8 And he
according to the breadth of the house, twenty cubits,
and the breadth thereof twenty cubits: and he over-
laid it with fine gold, amounting to six hundred
talents. 9 And the weight of the nails was fifty
shekels of gold. And he overlaid the upper cham-
bers with gold.
Here is, 1. The place where the temple was built. Solo-
mon was neither at liberty to choose, nor at a loss to fix, the
place. It was before determined, (1 Chron. xxii. 1.) which
was an ease to his mind. (1.) It must be at Jerusalem ; for
that was the place where God had chosen to put his name
there. The royal city must be the holy city; there must be
the testimony of Israel ; for there are set the thrones of judg-
ment, Ps. cxxii. 4, 5. (2.) It must be on mount Moriah ;
which, some think, was that very place in the land of Moriah
where Abraham offered Isaac, Gen. xxii. 2. So the Targum
says expressly, adding, But he was delivered by the word of
the Lord, and a ram provided in his place. That was typical
of Christ’s sacrifice of #j; ; therefore fitly was the temple,
which was likewise a type of him, built there. (3.) It must
be where the Lord appeared to David, and answered him, by fire,
1 Chron. xxi. 18, 26. There atonement was made once; and
therefore, in remembrance of that, there atonement must still
be made. There where God has met with me, it is to be hoped
that he will still. (4.) It must be in the place which David
had prepared, not only which he had purchased with his
money, but which he had pitched upon by divine direction.
It was Solomon’s wisdom not to inquire out a more conveni-
ent place, but to acquiesce in the appointment of God, what-
ever might be objected against it. (5.) It must be in the
threshing-floor of Ornan, which, if (as a Jebusite) it gives
encouragement to the Gentiles, yet it obliges us to look upon
temple-work as that which requires the labour of the mind, no
less than thrashing-work does that of the body.
2. The time when it was begun ; not till the fourth year of
Solomon’s reign, v. 2. Not that the three first years were
trifled away, or spent in deliberating whether they should
build the temple or no ; but they were employed in the neces-
sary preparations for it, wherein three years would be soon
gone, considering how many hands were to be got together,
and set to work. Some conjecture that this was a sabbatical
year, or vear of release and rest to the land, when the people,
BEFORE CHRIST, 1012.
II. CHRONICLES, IV. Furniture of the temple.
*—
being discharged from their husbandry, might more easily lend
a hand to the beginning of this work; and then the year it
was finished would fall out to be another sabbatical year, when
they would likewise have leisure to attend the solemnity of the
dedication of it.
3. The dimensions of it; in which Solomon was instruct-
ed, (v. 3.) as he was in other things, by his father. This was
the foundation (so it may be read) which Solomon laid for the
building of the house. This was the rule he went by, so many
cubits the length and breadth, after the first measure, that is,
according to the measure first fixed, which there was no rea-
son to make any alteration of, when the work came to be
done ; for the dimensions were given by divine wisdom; and
what God doeth, it shall be for ever ; nothing can be put to
it, or taken from it, Eccl. iii. 14. His first measure will be
the last. - -
4. The ornaments of the temple ; the timber-work was very
fine, and yet, within, it was overlaid with pure gold, (v. 4.)
with fine gold, (v. 5.) and that embossed with palm-trees and
chains. It was of gold of Parvaim, (v. 6.) the best gold. The
beams and posts, the walls and doors, were overlaid with gold, v.
7. The most holy place, which was ten yards square, was all
overlaid with fine gold, (v. 8.) even the upper chambers, or
rather the upper floor or roof; top, bottom, and sides, were all
overlaid with gold. Every nail, or screw, or pin, with which
the golden plates were fastened to the walls that were overlaid
with them, weighed 50 shekels, or was worth so much ; work-
manship and all. A great many precious stones were dedi-
cated to God, (1 Chron. xxix. 2, 8.) and these were set here
and there, where they would show to the best advantage. The
finest houses now pretend to no better garnishing than good
paint on the roof and walls; but the ornaments of the temple
were more substantially rich. It was set with precious stones,
because it was a type of the new Jerusalem, which has there-
fore no temple in it, because it is all temple, the walls, gates,
and foundations of which are said to be of precious stones and
pearls, Rev. xxi. 18, 19, 21.
10 And in the most holy house he made two che-
rubims of image work, and overlaid them with gold.
11 And the wings of the cherubims were twenty
cubits long : one wing of the one cherub was five
cubits, reaching to the wall of the house; and the
other wing was likewise five cubits, reaching to the
wing of the other cherub. 12 And one wing of the
other cherub was five cubits, reaching to the wall of
the house ; and the other wing was five cubits also,
joining to the wing of the other cherub. 13 The
Wings of these cherubims spread themselves forth
twenty cubits: and they stood on their feet, and
their faces were inward. 14 And he made the vail
of blue, and purple, and crimson, and fine linen,
and wrought cherubims thereon. 15 Also he made
before the house two pillars of thirty and five cubits
high, and the chapiter that was on the top of each
of them was five cubits. 16 And he made chains,
as in the oracle, and put them on the heads of the
pillars; and made an hundred pomegranates, and
put them on the chains. 17 And he reared up the
pillars before the temple, one on the right hand,
and the other on the left; and called the name of
that on the right hand Jachin, and the name of that
On the left Boaz.
Here is an account, 1. Of the two cherubims, which were
set up in the holy of holies. There were two already over the
ark, which covered the mercy-seat with their wings; those
were small ones. Now that the most holy place was enlarged,
though those were continued, (being appurtenances to the ark,
which was not to be made new, as all the other utensils of the
tabernacle were,) yet those two large ones were added, doubt-
less by divine appointment, to fill up the holy place; which
otherwise would look bare, like a room unfurnished. These
cherubims are said to be of image-work, (v. 10.) designed, it
is likely, to represent the angels who attend the Divine Ma-
jesty... Each wing extended five cubits, so that the whole was
20 cubits, (v. 12, 13.) which was just the breadth of the most
noly place, v. 8. They stood on their feet, as servants, their
faces inward toward the ark, (v. 13.) that it might appear they
were not set there to be adored, (for then they would have
been made sitting, as on a throne, and their faces toward their
worshippers,) but rather as themselves attendants on the in-
visible God. We must not worship angels, but we must wor-
ship with angels; for we are come into communion with them,
(Heb. xii. 22.) and must do the will of God as the angels do:
it. The thought that we are worshipping him before whom the
angels cover their faces, will help to inspire us with reverence.
; all our approaches to God. Compare 1 Cor. xi. 10. with
sa. vi. 2. .
2. Of the vail that parted between the temple and the most
holy place, v. 14. This denoted the darkness of that dispen-
sation, and the distance which the worshippers were kept at ;
but, at the death of Christ, this wail was rent; for through him
we are made nigh, and have boldness not only to look, but to
enter, into the holiest. On this he wrought cherubims, Heb.
he caused them to ascend, that is, they were made in raised
work, embossed. Or he made them on the wing in an ascend-
ing posture, to remind the worshippers to lift up their hearts,
and to soar upward in their devotions.
3. Of the two pillars which were set up before the temple.
Both together were somewhat above 35 cubits in length, (v.
15.) about 18 cubits high apiece; see 1 Kings vii. 15, &c. :
We there took a view of those pillars, Jachin, and Boaz, esta-
blishment and strength in temple-work, and by it.
CHAP. IV.
We have here a further account of the furniture of God's house. I. Those
things that were of brass : the altar for burni-offerings, (v. 1.) the sea.
and lavers to hold water, (v. 2–6.) the plates, with which the doors of
the court were overlaid, (v. 9.) the vessels of the altar, and other %.
v. 10–18. II. Those that were of gold: the candlesticks and tables,
(v. 7, 8.) the altar of incense, (v. 19.) and the appurtenances of each of
these, v. 20–22. All these, except the brazen altar, (v. 1.) were ac-
counted for more largely, 1 Kings vii. 23, &c.
I Mºy. he made an altar of brass,
twenty cubits the length thereof, and twenty
cubits the breadth thereof, and ten cubits the height
thereof. 2 Also he made a molten sea of ten cubits
from brim to brim, round in compass, and five cubits
the height thereof; and a line of thirty cubits did
compass it round about. 3 And under it was the
similitude of oxen, which did compass it round
about ; ten in a cubit, compassing the sea round
about. Two rows of oxen were cast when it was
cast. 4 It stood upon twelve oxen, three looking
toward the north, and three looking toward the west,
and three looking toward the South, and three look-
ing toward the east; and the sea was set above upon
them, and all their hinder parts were inward. 5
And the thickness of it was an handbreadth, and
the brim of it like the work of the brim of a cup,
with flowers of lilies; and it received and held three
thousand baths. 6 He made also ten lavers, and
put five on the right hand, and five on the left, to
wash in them: such things as they offered for the
burnt-offering they washed in them ; but the sea
was for the priests to wash in. 7 And he made ten
candlesticks of gold according to their form, and
set them in the temple, five on the right hand, and
five on the left. 8 He made also ten tables, and
placed them in the temple, five on the right side,
and five on the left: and he made an hundred
basons of gold. 9 Furthermore, he made the court
of the priests, and the great court, and doors for the
court, and overlaid the doors of them with brass.
10 And he set the sea on the right side of the east
end, over against the south.
David often speaks with much affection, both of the house of
the Lord, and of the courts of our God. Both without doors
and within there was that which typified the grace of the gos-
pel, and shadowed out good things to come, of which the sub-
stance is Christ. - te e
I. There were those things in the open court, in the view
of all people, which were very significant. g tº
1. There was the brazen altar, v. 1. The making of this
was not mentioned in the Kings. On this all the sacrifices
were offered, and it sanctified the gift. This altar was much
larger than that which Moses made in the tabernacle ; that
was five cubits square, this was twenty cubits square. Now
Israel was become both more numerous and more rich, and, it
was to be hoped, more devout, (for every age should aim to be
wiser and better than that which wenºre it,) it was ex
- - º
|BEFoEE CHRIST, 1012.
The temple finished.
II. CHRONICLES, V.
*
pected that there would be a greater abundance of offerings
brought to God’s altar than had been ; it is therefore made
such a capacious scaffold, that it might hold them all, and none
might excuse themselves from bringing those testimonies of
their devotion, by alleging that there was not room to receive .
God had greatly enlarged their borders, it was there-
fore fit that they should enlarge his altars. Our returns should
bear some proportion to our receivings. It was ten cubits high,
so that the people who worshipped in the courts mightsee the
sacrifices burnt, and their eye might affect their heart with
Sorrow for sin: “It is of the Lord’s mercies that I am not thus:
consumed, and that this is accepted as an expiation of my
guilt.” They might thus be led to consider the great Sacrifice .
which should be offered, in the fulness of time, to take away
them.
sin, and abolish death, which the blood of bulls and goats
could not possibly do. . And with the smoke of the sacrifices
their heart might ascend to heaven, in holy desires toward God
and his favour. In all our devotions we must keep the eye of
faith fixed upon, Christ, the great Propitiation. How they
went up to this altar, and carried the sacrifices up to it, we are
not told ; some think, by a plain ascent, like. a hill; if by
steps, doubtless they were so contrived as that the end of the
law (mentioned Exod. xx. 26.) might be answered.
2. There was the molten sea, a very large brass pan, in
which they put water for the priests to wash in, v.2, 5. It
was put just at the entrance into the court of the priests, like
the font at the church-door. If it were filled to the brim, it
would hold 3,000 baths, as here; (v. 5.) but, in common,
Holy
there were only 2,000 baths in it, 1 Kings vii. 26. The
Ghost, by this, signified, (1.) Our great gospel privilege, that
the blood of Christ cleanseth from all sin, 1 John i. 7. To us
there is a fountain opened for all believers, (who are spiritual
priests, Rev. i. 5, 6.) nay, for all the inhabitants of Jerusalem,
to wash in, from sin, which is uncleanness. There is a fulness
of merit in Jesus Christ for all those that by faith apply them-
selves to him for the purifying of their consciences, that they
may serve the living God, Heb. ix. 14.
pel duty, which is, to cleanse ourselves by true repentance,
from all the pollutions of the flesh, and the corruption that is in
the world. Our hearts must be sanctified, or we cannot
Sanctify the name of God. They that draw nigh to God must
cleanse their hands and purify their hearts, Jam. iv. 8. If I
wash thee not, thou hast no part with me; and he that is washed,
still needs to wash his feet, to renew his repentance, whenever
he goes in to minister, John xiii. 10.
3. There were ten lavers of brass, in which they washed such
things as they offered for the burnt-offerings; (v. 6.) as the
priests must t washed, so must the sacrifices. We must not
2nly purify ourselves in preparation for our religious per-
formances, but carefully put away all those vain thoughts,
and corrupt aims, which cleave to our performances them.
selves and pollute them. . -
4. The doors of the court were overlaid with brass, (v. 9.)
both for strength and beauty, and that they might not be
rotted with the weather, to which they were exposed. Gates
of brass we read of, Ps. cwii. 16.
II. There were those things in the house of the Lord, (into
which the priests went only to minister,) that were very
significant. All was of gold there. Thé nearer we comé
to God, the purer we must be, the purer we shall be.
!: There were ten golden candlesticks, according to the form
of that one which was in the tabernacle, v. 7. The written
Word is a lamp and a light, shining in a dark place. In
Mºses's time they had but one candlestick, the Pentateuch;
but the additions, which, in process of time, were to be madé
of 9ther books of scripture, might be signified by this increase
of the number of the candlesticks. Light was growing. The
candlesticks are the churches, Rev. i. 20. Moses set up but
one, the church of the Jews; but, in the gospel-templé, not
only believers, but churches, are multiplied.
2. There were ten golden tables ; (v. 1.) tables whereon the
thewſ-bread was set, v. 19. Perhaps every one of the tables had
*welve loaves of shew-bread on it. As the house was enlarged, I
In my Father's house there is bread
& To those tables belonged a .
hundred golden basins, for dishes; for God’s table is well
the housekeeping was.
enough for , the whole family.
furnished.
3. There was a golden altar, (v. 19.) on which they burnt
Incense. It is probable that this was enlarged in proportion to
the brazen altar. Christ, who, once for all, made atonement for
sin, ever lives, making intercession, in virtue of that atonement.
and the basons.
he was to make for king Solomon for the house of
| God;
sea, and twelve oxen under it :
(2.) Our great gos-
12 To wit, the two pillars, and the pommels,
and the chapiters, which were on the top of the two
pillars, and the two wreaths to cover the two pom-
mels of the chapiters which were on the top of the
pillars; 13 And four hundred pomegranates on the
two wreaths; two rows of pomegranates on each
wreath, to cover the two pommels of the chapiters
which were upon the pillars. 14. He made also
bases; and lavers made he upon the bases; 15 One
16 The pots also,
and the shovels, and the flesh-hooks, and all their
instruments, did Huram his father make to king
Solomon, for the house of the LoRD, of bright brass.
17 In the plain of Jordan did the king cast them, in
the clay-ground between Succoth and Zeredathah.
18 Thus Solomon made all these vessels in great
abundance: for the weight of the brass could not be
found out. 19 And Solomon made all the vessels
that were for the house of God, the golden altar also,
and the tables whereon the shew-bread was set ; 20
Moreover the candlesticks with their lamps, that they
should burn after the manner, before the oracle, of
pure gold ; 21 And the flowers, and the lamps, and
the tongs, made he of gold, and that perfect gold;
22 And the Snuffers, and the basons, and the spoons,
and the censers, of pure gold: and the entry of the
house, the inner doors thereof for the most holy
place, and the doors of the house of the temple,
were of gold. -
We have here such a summary, both of the brass-work and
the gold-work of the temple, as we had before, (1 Kings vii.
13, &c.) in which we have nothing more to observe, than, (1.)
That Huram the workman was very punctual ; he finished all
that he was to make, (v. 11.) and left no part of his work un-
done. Huram his father, he is called, v. 16. Probably it was
a sort of nick-name by which he was commonly known, Father
Huram ; for the king of Tyre called him Huram Abi, my
jather; in compliance with whom Solomon called him his, he
being a great artist, and father of the artificers in brass and
iron. He acquitted himself well, both for ingenuity and in-
dustry. (2.) Solomon was very generous. He made all the
vessels-in great abundance, (v. 18.) many of a sort, that many
hands might be employed, and so the work might go on with
expedition; or, that some might be laid up for use when
others were worn out. Freely he has received, and he will
freely give. When he had made vessels enough for the present,
he would not convert the remainder of the brass to his own
use ; it is devoted to God, and it shall be used for him.
CHAP. V.
The temple being built and furnished for God, we have here, I. Possession
given to him, by bringing in the dedicated things, (v. 1.) but especially the
ark, the token of his presence, v. 2—10. II. Possession taken by him, in
a cloud, v. II––14. For if any man open the door of his heart to God, he
will come in, Rev. iii.20.
1. HUS all the work that Solomon made for the
house of the LoRD was finished : and Solo-
mon brought in all the things that David his father
had dedicated : and the silver, and the gold, and all
the instruments, put he among the treasures of the
house of God. 2 Then Solomon assembled the elders
of Israel, and all the heads of the tribes, the chief of
the fathers of the children of Israel, unto Jerusa-
lem, to bring up the ark of the covenant of the Lord
out of the city of David, which is Zion. 3 Where-
fore all the men of Israel assembled themselves unto
the king, in the feast which was in the seventh
month. 4 And all the elders of Israel came ; and
the Levites took up the ark. 5 And they brought
up the ark, and the tabernacle of the congregation,
and all the holy vessels that were in the tabernacle,
these did the priests and the Levites bring up. 6
| Also king Solomon, and all the congregation of
11 And Huram made the pots, and the shovels,
And Huram finished the work that
Israel that were assembled unto him before the ark,
Sacrificed sheep and oxen, which could not be told
nor numbered for multitude. 7 And the priests
Brrone CHRIST, 1004.
God’s glory fills the temple,
II. CHRONICLES, V.
y
—A-
brought in the ark of the covenant of the LoRD unto
his place, to the oracle of the house, into the most
holy place, even under the wings of the cherubims:
8 For the cherubims spread forth their wings over
the place of the ark, and the cherubims covered the
ark and the staves thereof above. 9 And they drew
out the staves of the ark, that the ends of the staves
were seen from the ark before the oracle, but they
were not seen without. And there it is unto this
day. 10 There was nothing in the ark save the two
tables which Moses put therein at Horeb, when the
LoRD made a covenant with the children of Israel,
when they came out of Egypt.
This agrees with what we had, I Kings viii. 2, &c. where
an account was given of the solemn introducing of the ark
into the new erected temple.
1. There needed no great solemnity for the bringing in of the
dedicated things, v. 1. They added to the wealth, and per-
haps were so disposed as to add to the beauty of it; but they
could not add to the holiness, for it was the temple that sancti-
{. the gold, Matth. xxiii., 17. See how just Solomon was
oth to God and to his father. Whatever David had dedi-
cated to God, however much he might have liked it himself,
he would by no means alienate it, but put it among the trea.
sures of the temple. Those children that would inherit their
godly parents’ blessing, must religiously pursue their pious in-
tentions, and not defeat them. When Solomon had made all
the vessels of the temple in abundance, (ch. iv. 18.) many of
the materials were left, which he would not convert to any
other use, but laid them up in the treasury, for a time of need.
ºligated things must not be alienated. It is a sacrilege to
O It.
2. But it was fit that the ark should be brought in with
great solemnity; and so it was. All the other vessels were
made new, and larger, in proportion to the house, than they
had been in the tabernacle ; but the ark, the mercy-seat, and
the cherubims, was the same ; for the presence and the grace
of God are the same in little assemblies that they are in large
Ones, in the poor condition of the church that they are in its
prosperous estate: wherever two or three are gathered to-
gether in Christ's name, there is he as truly present with them
as if there were two or three thousand. The ark was brought in,
attended by a very great assembly of the elders of Israel, who
came to grace the Solemnity; and a very sumptuous appear-
ance, no doubt, they made, v.2–4. It was carried by the
priests, (v. 7.) brought into the most holy place, and put
under the wings of the great cherubim which Solomon had set
up there, v. 7, 8. There they are unto this day; not the day
when this book was written after the captivity, but when that
was written out of which this story was transcribed. Or, they
were there (so it might better be read) unto this day, the day
of Jerusalem's desolations, that fatal day, Ps. cxxxvii. 7.
The ark was a type of Christ, and, as such, a token of the
presence of God. That gracious promise, Lo, I am with you
always, even unto the end of the world, does, in effect, bring the
ark into our religious assemblies, if we, by faith and prayer,
put that promise in suit; and this we should be most solicit.
ous and earnest for; Lord, if thy presence go not up with us,
wherefore should we go up 3 The temple itself, if Christ leavé
it, is a desolate place, Matth. xxiii. 38.
3. With the ark they brought up the tabernacle, and all the
holy vessels that were in the tabernacle, v. 5. They were not
alienated, because they had been dedicated to God; not al-
tered or melted down for the new work, because there was no
need of them : but they were carefully laid up as monuments
of antiquity; and, probably, as many of the vessels as were
fit for use were still used.
4. This was done with great joy. They kept a holy feast
upon the occasion, (v. 5.) and sacrificed sheep and oren with-
gºt number, v. 6. Note, (1.) The establishment of the pub-
lic worship of God, according to his institution, and with the
tokens of his presence, is, and ought to be, matter of great joy
to any people. (2.) When Christ is formed in a soul, the law
written in the heart, the ark of the covenant settled there, so
that it becomes the temple of the Holy Ghost, there is true
satisfaction in that soul. (3.) Whatever we have the comfort
of, we must, by the sacrifices of praise, give God the glory of,
and not be straitened therein; for with such sacrifices God is
well pleased. If God favour us with his presence, we must
honour him with our services, the best we have.
11 And it came to pass, when the priests were
come out of the holy place ; (for all the priests that
were present were sanctified, and did not then wait
by course; 12 Also the Levites, which were the
singers, all of them of Asaph, of Heman, of Jedu-
thun, with their sons and their brethren, being ar-
rayed in white linen, having cymbals and psalteries
and harps, stood at the east end of the altar, and
with them an hundred and twenty priests Sounding
with trumpets;) 13. It came even to pass, as the
trumpeters and singers were as one, to make one
sound to be heard in praising and thanking the
Lord, and when they lifted up their voice with the
trumpets and cymbals and instruments of music,
and praised the LORD, saying, For he is good; for his
mercy endureth for ever: that then the house was
filled with a cloud, even the house of the LORD.; 14
So that the priests could not stand to minister by
reason of the cloud ; for the glory of the Lok D had
filled the house of God.
Solomon, and the elders of Israel, had done what they could
to grace the solemnity of the introduction of the ark; but God,
by testifying his acceptance of what they did, put the greatest
honour upon it. The cloud of glory that filled the house,
beautified it more than all the gold with which it was overlaid,
or the precious stones with which it was garnished ; and yet
that was no glory, in comparison with the glory of the gospel-
dispensation, 2 Cor. iii. 8–10. Observe,
I. How God took possession of the temple ; he filled it with
a cloud, v. 13. 1. Thus he signified his acceptance of this
temple to be the same to him that the tabernacle of Moses was,
and assured them that he would be the same in it.; for it was
by a cloud that he made his public entry into that, Exod. xl.
34. 2. Thus he considered the weakness and infirmity of
those to whom he manifested himself, who could not bear the
dazzling lustre of the divine light, it would have overpowered
them ; he therefore spreads a cloud wyon it, Job xxvi. 9. Christ
revealed things unto his disciples as they were able to bear
them, and in parables, which wrapped up divine things as in a
cloud. 3. Thus he would affect all that worshipped in his
courts with holy reverence and fear. Christ’s disciples were
afraid when they entered into a clond, Luke ix. 34. 4. Thus
he would intimate the darkness of that dispensation, by reason
of which they could not stedfastly look to the end of those
things which were now abolished, 2 Cor. iii. 13.
II. When he took possession of it. 1. When the priests were
come out of the holy place, v. 11. This is the way of giving
possession. All must come out, that the rightful owner may
come in. Would we have God dwell in our hearts 3 We must
leave room for him. ; let every thing else give way. We are
here told, that upon this occasion the whole family of the priests
attended, and not any one particular course; all the priests that
were present were sanctified, (v. 11.) because there was work
enough for them all, when such a multitude of sacrifices were
to be offered, and because it was fit that they should all be eye-
witnesses of this solemnity, and receive the impressions of it.
2. When the singers and musicians praised God, then the
house was filled with a cloud. This is very observable ; it
was not when they offered sacrifices, but when they sang the
praises of God, that God gave them this token of favour; for
the sacrifice of praise pleaseth the Lord better than that of an
oal or bullock, Ps. lxix. 31. All the singers and musicians were
employed, those of each of the three families; and, to complete
the concert, 120 priests, with their trumpets, joined with them,
all standing at the east end of the altar, on that side of the
court which lay outmost toward the people, v.12. And when
this part of the service began, the glory of God appeared.
Observe, (1.) It was when they were unanimous, when they
were as one, to make one sound. The Holy Ghºst descend-
ed on the apostles, when they met with one accord, Acts ii. 1.
Where unity is, the Lord commands the blessing. (2.) It was
when they were lively and hearty, and lifted up their voice to
praise the Lord. Then, we serve God acceptably, when we are
fervent in spirit, serving him. (3.) It was when they were, in
their praises, celebrating the everlasting mercy and goodness
of God. As there is no one saying oftener repeated in scrip-
ture than this, His mercy endureth for ever, (26 times in one.
psalm, Ps. cxxxvi. and often elsewhere,) so there is none
more signally owned from heaven; for it was not the expres-
sion of some rapturous flights that the priests were singing
when the glory of God appeared, but this plain song, He is
good, and his mercy endureth for ever. 1." should endear
BEFoRE CHRIST, 1004.
Solomon's declaration.
II, CHRONICLES, WI.
*–
those words to us. God’s goodness is his glory, and he is
pleased when we give him the glory of it.
III. What was the effect of it. The priests themselves could
not stand to minister, by reason of the cloud, (v. 14.) which, as
1t was an evidence that the law made men priests that had
infirmity, so (as Bishop Patrick observes) it was a plain inti-
mation that the Levitical priesthood should cease, and stand
no longer to minister, when the Messiah should come, in
whom the fulness of the God-head should dwell bodily. In him
the glory of God dwelt among us, but covered with a cloud.
The Word was made flesh; and when he comes to his tem-
ple, like a refiner's fire, who may abide the day of his coming 7
And who shall stand when he appeareth 2 Mal. iii. 1, 2.
- CHAP. VI. -
Zhe #y§ the Lord, in the vehicle of a thick cloud, having filled the house
which Solomon built, by which God manifested his presence there, he
immediately improves the opportunity, and addresses himself to God, as
a God now, in a peculiar manner, nigh at hand. J. He makes a solemn
declaration of his intention in building this house, to the satisfaction of
I/.
the people, and the honour of God, both which he blessed, v. 1–11.
JHe makes a solemn prayer to God, that he would please graciously to
accept and answer all the prayers that should be made in, or toward,
that house, v. 12–42. This whole chapter we had before, with very
little variation, (1 Kings viii. 12–53.) to which it may not be amiss here
to look back. - -
| HEN said Solomon, The LoRD hath said that
he would dwell in the thick darkness. 2
But I have built an house of habitation for thee,
and a place for thy dwelling for ever. 3 And the
king turned his face, and blessed the whole con-
gregation of Israel : (and all the congregation of
Israel stood :) 4 And he said, Blessed be the Lo RD
God of Israel, who hath with his hands fulfilled
that which he spake with his mouth to my father
David, saying, 5 Since the day that I brought
forth my people out of the land of Egypt, I chose no
city among all the tribes of Israel to build an house
in, that my name might be there ; neither chose I
any man to be a ruler over my people Israel : 6
But I have chosen Jerusalem, that my name might
be there; and have chosen David to be over my
people Israel. 7. Now it was in the heart of David
my father to build an house for the name of the
LORD God of Israel. 8 But the Lord said to
David my father, Forasmuch as it was in thine
heart to build an house for my name, thou didst
well in that it was in thine heart: 9 Notwithstand-
ing, thou shalt not build the house; but thy son
which shall come forth out of thy loins, he shall
build the house for my name. 10 The Lord there-
fore hath performed his word that he hath spoken;
for I am risen up in the room of David my father,
and am set on the throne of Israel, as the Lo RD
promised, and have built the house for the name of
the LoRD God of Israel: 11 And in it have I put
the ark, wherein is the covenant of the LORD, that
he made with the children of Israel. -
It is of great consequence, in all our religious actions, that
we design well, and that our eye be single. If Solomon had
built this temple in the pride of his heart, as Ahasuerus made
his feast, only to show the riches of his kingdom, and the honour
of his majesty, it would not have turned at all to his account.
But he here declares upon what inducements he undertook it,
and they are such as not only justify, but magnify, the under-
taking.
1. He did it for the glory and honour of God ; this was his
highest and ultimate end in it. It was for the name of the Lord
God of Israel, (v. 10.) to be a house of habitation for him, v. 2.
He has indeed, as to us, made darkness his pavilion ; (v. 1.)
but let this house be the residence of that darkness; for it is
In the upper world that he dwells in light, such as no eye can
approach.
2. He did it in compliance with the choice God had been
pleased to make of Jerusalem, to be the city in which he would
record his name ; (v. 6.) I have chosen Jerusalem. A great
many stately buildings there were in Jerusalem for the king,
his princes, and the royal family. If God choose that place,
it is fit that there be a building for him, which may excel all
the rest. Were men thus honoured there, let God be thus
*onoured. .
eth toward this place.
-->4”
3. He did it in pursuance of his father's good intentions,
which he never had an opportunity to put in execution. It
was in the heart of David my father to build a house for God;
the project was his, be it known, to his honour, (v. 7.) and
God approved of it, though he permitted him not to put it in
execution; (v. 8.) Thou didst well that it was in thine heart.
Temple-work is often thus done; one sows, and another reaps;
(John iv. 37, 38.) one age begins that which the next brings
to perfection; and let not the wisest of men think it any dis-
paragement to them, to pursue the good designs which those
that went before them have laid, and to build upon their foun-
dation. Every good piece is not an original.
4. He did it in performance of the word which God had
spoken. God had said, Thy son shall build the house for my
name, and now he had done it, v. 9, 10. The service was
appointed him, and the honour of it designed him, by the
divine promise; so that he did not do it of his own head, but
was called of God to do it. It is fit that he who appoints the
work should have the appointing of the workmen; and those
may go on in their work with great satisfaction, who see their
call to it clear.
12 And he stood before the altar of the LoRD, in
the presence of all the congregation of Israel, and
spread forth his hands, 13 (For Solomon had made
a brazen scaffold of five cubits long, and five cubits
broad, and three cubits high, and had set it in the
midst of the court; and upon it he stood, and
kneeled down upon his knees before all the congre-
gation of Israel, and spread forth his hands toward
heaven,) 14 And said, O Lord God of Israel,
there is no god like thee in the heaven, nor in the
earth; which keepest covenant, and shewest mercy
unto thy servants that walk, before thee with all
their hearts: 15 Thou which hast kept with thy
servant David my father that which thou hast pro-
mised him; and spakest with thy mouth, and hast
fulfilled it with thine hand, as it is this day. 16
Now therefore, O Lord God of Israel, keep with
thy servant David my father that which thou hast
promised him, saying, There shall not fail thee a
man in my sight to sit upon the throne of Israel ;
yet so that thy children take heed to their way to
walk in my law, as thou hast walked before me.
17 Now then, O Lord God of Israel, let thy word
be verified, which thou hast spoken unto thy servant
David. 18 (But will God in very deed dwell with
men on the earth 2 Behold, heaven and the heaven
of heavens cannot contain thee; how much less this
house which I have built 1) 19 Have respect, there-
fore, to the prayer of thy servant, and to his suppli-
cation, O Lord my God, to hearken unto the cry
and the prayer which thy servant prayeth before
thee: 20 That thine eyes may be open upon this
house day and night, upon the place whereof thou
hast said that thou wouldest put thy name there ;
to hearken unto the prayer which thy servant pray-
21 Hearken, therefore, unto
the supplications of thy servant, and of thy people
Israel, which they shall make toward this place:
hear thou from thy'dwelling-place, even from hea-
ven ; and when thou hearest, forgive. 22 If a man
sin against his neighbour, and an oath be laid upon
him to make him swear, and the oath come before
thine altar in this house ; 23 Then hear thou from
heaven, and do, and judge thy servants, by requiting
the wicked, by recompensing his way upon his own
head; and by justifying the righteous, by giving
him according to his righteousness. 24 And if thy
people Israel be put to the worse before the enemy,
because they have sinned against thee, and shall
return and confess thy name, and pray and make
supplication before thee in this house ; 25 Then
hear thou from the heavens, and forgive the sin of
thy people Israel, and bring them again unto the
1054
BEFORE CHRIST, 1004.
The prayer of Solomnon.
II. CEIRONICLES, WI.
land which thou gavest to them and to their fathers.
26 When the heaven is shut up, and there is no
rain, because they have sinned against thee; yet if
they pray toward this place, and confess thy name,
and turn from their sin, when thou dost afflict them ;
27 Then hear thou from heaven, and forgive the
sin of thy servants, and of thy people Israel, when
thou hast taught them the good way wherein they
should walk; and send rain upon thy land, which
thou hast given unto thy people for an inheritance.
28 If there be dearth in the land, if there be pesti-
lence, if there be blasting, or mildew, locusts, or
caterpillars; if their enemies besiege them in the
cities of their land ; whatsoever sore or whatsoever
sickness there be ; 29 Then what prayer or what
supplication soever shall be made of any man, or of
all thy people Israel, when every one shall know
his own sore and his own grief, and shall spread
forth his hands in this house ; 30 Then hear thou
from heaven thy dwelling-place, and forgive, and
render unto every man according unto all his ways,
whose heart thou knowest; (for thou only knowest
the hearts of the children of men ;) 31 That they
may fear thee, to walk in thy ways so long as they
live in the land which thou gavest unto our fathers.
32 Moreover, concerning the stranger, which is not
of thy people Israel, but is come from a far country
for thy great name’s sake, and thy mighty hand,
and thy stretched-out arm; if they come and pray
in this house ; 33 Then hear thou from the hea-
vens, even from thy dwelling-place, and do accord-
ing to all that the stranger calleth to thee for; that
all people of the earth may know thy name, and
fear thee, as doth thy people Israel; and may know
that this house which I have built is called by thy
name. 34. If thy people go out to war against
their enemies by the way that thou shalt send them,
and they pray unto thee toward this city which thou
hast chosen, and the house which I have built for
thy name ; 35 Then hear thou from the heavens
their prayer and their supplication, and maintain
their cause. 36 If they sin against thee, (for there
is no man which sinneth not,) and thou be angry
with them, and deliver them over before their ene-
mies, and they carry them away captives unto a
Hand far off or near; 37 Yet if they bethink them-
selves in tha land whither they are carried captive,
and turn and pray unto thee in the land of their
captivity, saying, We have sinned, we have done
amiss, and have dealt wickedly; 38 If they return
to thee with all their heart, and with all their soul, in
the land of their captivity, whither they have carried
them captives, and pray toward their land, which
thou gavest unto their fathers, and toward the city
which thou hast chosen, and toward the house
which I have built for thy name ; 39 Then hear
£hou from the heavens, even from thy dwelling-place,
‘their prayer and their supplications, and maintain
their cause, and forgive thy people which have sin-
med against thee. 40 Now, my God, let, I beseech
thee, thine eyes be open, and let thine ears be at-
tent unto the prayer that is made in this place. 41
Now therefore arise, O Lord God, into thy resting-
place, thou, and the ark of thy strength : let thy
priests, O LORD God, be clothed with salvation, and
let thy saints rejoice in goodness, 42, Q LoRD
God, turn not away the face of thine anoiñted: re-
member the mercies of David thy servant. -
Solomon had, in the foregoing verses, signed and sealed, as
it were, the deed of dedication, by which the temple was ap-
propriated to the honour and service of God. Now here he
heart, hut the heart itself, and all the beatings of it.
—-
prays the consecration-prayer, by which it was made a figure
of Christ, the great Mediator, through whom we are to offer all
our prayers, and to expect all God’s favours, and to whom we
are to have an eye in every thing wherein we have to do with
OCl,
We opened the particulars of this prayer, 1 Kings viii. and
therefore shall now only glean up some few passages in it
which may be the proper subjects of our meditation.
Here are some doctrinal truths occasionally laid down.
As, 1. That the God of Israel is a Being of incomparable
perfection. We cannot describe him ; but this we know, there
is none like him in heaven or in earth, v. 14. All the creatures
have their fellow-creatures, but the Creator has not his peer.
He is infinitely above all, and over all, God blessed for ever,
2. That he is, and will be, true to every word that he has
spoken ; and all that serve him in sincerity shall certainly
find him both faithful and kind. Those that set God always
before them, and walk before him with all their hearts, shall
find him as good as his word, and better; he will both keep
covenant with them, and show mercy to them, v. 14. 3. That
he is a Being infinite and immense, whom the heaven, and
heaven of heavens, cannot contain, and to whose felicity no-
thing is added by the utmost we can do in his service, v. 18.
He is infinitely beyond the bounds of the creation, and infi-
nitely above the praises of all intelligent creatures. 4. That
he, and he only, knows the hearts of the children of men, v. 30.
All men's thoughts, aims, and affections, are naked and open
before him ; and, however the imaginations and intents of our
hearts may be concealed from men, angels, and devils, they
cannot be hid from God, who knows not only what i. * i.
• at
there is no such thing as a sinless perfection to be found in
this life ; (v. 36.) There is no man which sinneth not ; nay,
which doeth good and sinneth not ; so he writes, agreeable to
what he here says, Eccl. vii. 20.
II. Here are some suppositions or cases put, which are to
be taken notice of. 1. He supposes that if doubts and con-
troversies arose between man and man, both sides would
agree to appeal to God, and lay an oath upon the person
whose testimony must decide the matter, v. 22. The religious
reverence of an oath, as it was ancient, so, it may be presum-
ed, it will continue as long as there are any remains of con-
science and right reason among men. 2. He supposes that
though Israel enjoyed a profound peace and tranquillity,
troublesome times would come. He did not think the moun-
tain of their prosperity stood so strong, but that it might be
moved ; nay, he expected sin would move it. 3. He supposes
that those who had not called upon God at other times, yet,
in their affliction, would seek him early and earnestly
“When they are in distress, they will confess their sins and
confess thy name, and make supplication to thee.” Trouble
will drive those to God, who had said to him, Depart, v.24,
26, 28. 4. He supposes that strangers would come from afar
to worship the God of Israel, and to pay homage to him ; and
this also might reasonably be expected, considering what
worthless things the gods of the nations were, and what proofs
the gºd of Israel had given of his being Lord of the whole
earth.
III. Here are petitions very pertinent.
1. That God would own this house, and have an eye to it,
as the place of which he said that he would put his name
there, v. 20. He could not, in faith, have asked God to show
such peculiar favour to this house above any other, if he him-
self had not said that it should be his rest for ever. The pray-
er that will speed, must be warranted by the word. We may
therefore with humble confidence pray to God to be well pleas-
ed with us in Jesus Christ, because he has declared himself
well pleased in him ; This is my beloved Son ; but he says not
now of any house, “This is my beloved place.”
2. That God would hear and accept the prayers which should
be made in, or toward, that place, v. 21. He asks not that
God should help them, whether they prayed for themselves or
no, but that God would help them, in answer to their prayers.
Even Christ's intercessions do not supersede, but encourage,
our supplications. He prays that God would hear from his
dwelling-place, even from heaven ; that is his dwelling-place
still ; not this temple; and thence help must come. When
thow hearest, forgive. Note, The forgiveness of one sin is
that which makes way for all the other answers to our pray-
ers, Removemdo prohibens—The evil which it drives away, it
keeps away. - -
3. That God would give judgment according to equity, up-
on all the appeals that should be made to him, v. 23, 30. This
we may, in faith, pray for, for we are sure it shall be done.
God sitteth on the throne, judging *ios:
BEFor E CHRIST, 1004.
Dedication of the temple.
II. CHRONICLES, VII.
4. That God would return in mercy to his people, when
they repented and reformed, and sought unto him, v. 25, 27,
38, 39. This we also may, in faith, pray for, building upon
the repeated declarations God has made of his readiness to
accept penitents. -
5. That God would bid the strangers welcome to this house,
and answer their prayers; (v. 33.) for if there be in duty, why
should there not be in privilege, one law for the stranger, and
one born in the land, Lev. xxiv. 22. . .
6. That God would, upon all occasions, own and plead the
cause of his people Israel, against all the opposers of it,
(v. 35.) maintain their cause ; and again, v. 39. If they be the
Israel of God, their cause is the cause of God, and he will
espouse it. -
Lastly, He concludes this prayer with some expressions
which he had learned of his good father, and borrowed from
one of his psalms. We had them not in the Kings, but here
we have them, v.41, 42. The whole word of God is of use to
direct us in prayer ; and how can we express, ourselves in
better language to God, than that of his own Spirit " But these
words were of use, in a special manner, to direct Solomon,
because they had reference to this very work that he was now
doing. We have them, Ps. cxxxii. 8–10. He prays, (v. 41.)
(1.) That God would take possession of the temple, and keep
possession ; that he would make it his resting-place. Thou
and the ark ; what will the ark do, without the God of the ark?
Ordinances, without the God of the ordinances 7 (2.) That
he would make the ministers of the temple public blessings,
clothe them with salvation, that is, not only save them, but
make them instrumental to save others, by offering the sacri-
fices of righteousness. (3.) That the service of the temple
might turn abundantly to the joy and satisfaction of all the
Iord’s people. Let thy saints rejoice in goodness, that is, in
the goodness of thy house, Ps. lxv. 4. Let all that come hither
to worship, like the eunuch, go away rejoicing. He pleads
two things, v. 42. . [1..] His own relation to God: “Turn not
away the face of thine anointed. Lord, thou hast appointed me
to be king, and wilt not thou own me?” [2.] God’s covenant
with his father : Remember the mercies of David thy servant.
The piety of David toward God, so some understand it, so the
word sometimes signifies, his pious care of the ark, and con-
cern for it. See Ps. cxxxii. 1, 2, &c. Or, the promises of
God to TXavid, which were mercies to him, his great support
and comfort in all his troubles. We may plead as Solomon
does here, with an eye to Christ. We deserve that God should
turn away our face, that he should reject us and our prayers;
but we come in the name of the Dord Jesus, thine anointed,
thy Messiah, so, the word is ; thy Christ, so the LXX. Him
thou hearest always, and wilt never turn away his face. We
have no righteousness of our own to plead, but, Lord, remem-
ber the mercies of David thy servant. Christ is God’s Servant,
(Isa. Xlii. 1.) and is called David, Hos. iii. 5. Lord, remem-
ber his mercies, and accept of us on the account of them.
Remember his tender concern for his Father’s honour, and
man’s salvation, and what he did and suffered from that prin-
ciple. Remember the promises of the everlasting covenant,
which free grace has made to u in Christ, and which are call-
ed the sure mercies of David, Is... lv. 3. and Acts xiii. 34. This
must be all our desire, and all our hope, all our prayer, and all
our plea, for it is all our salvation.
CHAP. VII.
In this chapter we have God's answer to Solomon's prayer. Z. His public
answer by fire from heaven, which consumed the sacrifices, (v. 1.) with
which the priests and people were much affected, v.2, 3... By that token
of God’s acceptance, they were encouraged to continue the solemnities of
the feast for fourteen days, and Solomon was encouraged to pursue all his
designs for the honour of God, v. 4.—ll. II. His private answer by
word of mouth, in a dream or vision of the night, v. 12–22. Most of
these things we had before, 1 Kings. viii, and ix.
W when Solomon had made an end of pray-
ing, the fire came down from heaven, and
consumed the burnt-offering and the sacrifices; and
the glory of the Lord filled the house. 2 And the
priests could not enter into the house of the Lord,
because the glory of the LoRD had filled the LoRD’s
house. 3. And when all the children of Israel saw
how the fire came down, and the glory of the Lord
upon the house, they bowed themselves with their
faces to the ground upon the pavement, and wor-
shipped, and praised the LoRD, saying, For he is
good ; for his merey endureth for ever, 4. Then the
king and all the people offered sacrifiees before the
LoRD. 5 And king Solomon offered a sacrifice of
}
meat-offerings, and the fat.
twenty and two thousand oxen, and an hundred and
twenty thousand sheep. So the king and all the
people dedicated the house of God. 6 And the
priests waited on their offices; the Levites also with
instruments of music of the LORD, which David the
king had made to praise the LoRD, because his
mercy and ureth for ever, when David praised by
their ministry; and the priests sounded trumpets
before them, and all Israel stood. 7 Moreover
Solomon hallowed the middle of the court that was
before the house of the LoRD : for there he offered
burnt-offerings, and the fat of the peace-offerings,
because the brazen altar which Solomon had made
was not able to receive the burnt-offerings, and the
8 Also, at the same
time, Solomon kept the feast seven days, and alk
Israel with him, a very great congregation, from the
entering in of Hamath unto the river of Egypt. 9
And in the eighth day they made a solemn assembly :
for they kept the dedication of the altar seven days,
and the feast seven days. 10 And in the three and
twentieth day of the seventh month he sent the peo-
ple away into their tents, glad and merry in heart,
for the goodness that the LORD had shewed unto
David, and to Solomon, and to Israel his people.
11 Thus Solomon finished the house of the LORD,
and the king’s house : and all that came into Solo-
mon’s heart to make in the house of the LORD, and
in his own house, he prosperously effected.
Here is, I. The gracious return which God immediately
made to Solomon’s prayer. The fire came down from: heaven,
and consumed the sacrifice, v. 1. In this way, God testified his
acceptance of Moses, (Lev. ix. 24.) of Gideon, (Judg. vi. 21.)
of David, (1 Chron. xxi. 26.) of Elijah ; (1 Kings xviii. 38.)
and, in general, to accept the burnt-sacrifice, is, in the He-
brew phrase, to turn it to ashes, Ps. xx. 3. The fire came
down here, not upon the killing of the sacrifices, but the
praying of the prayer. This fire intimated that God was, 1.
Glorious in himself; for our God is a consuming Fire, terrible
even in his holy places. . This fire breaking forth (as it is pro-
bable) out of the thick darkness, made it the more terrible, as
on mount Sinai, Exod. xxiv. 16, 17. The sinners in Zion had
reason to be afraid at this sight, and to say, Who among us
shall dwell near this devouring fire? Isa. xxxiii. 14. And yet,
2. Gracious to Israel; for this fire, which might justly have
consumed them, fastened upon the sacrifice which was offered
in their stead, and consumed that ; by which God signified to
them, that he accepted their offerings, and that his anger was
turned away from them. Let us apply this, (1.) To the
sufferings of Christ; when it pleased the Lord to bruise him,
and put him to grief, in that he showed his good vºll to men,
having laid on him the iniquity of all. His death was our life,
and he was made sin and a curse, that we might inherit
righteousness and a blessing. That sacrifice was consumed,
that we might escape: Here am I, let these go away. (2:) To
the sanctification of the Spirit, who descends like fire, burn-
ing up our lusts and corruptions, those beasts that must be
sacrificed, or we are undone; and kindling in our souls a holy
fire of pious and devout affections, always to be kept burning
on the altar of the heart. The surest evidence of God’s ae-
ceptance of our prayers, is the descent of this holy fire upon
us; Did not our hearts burn within ws? Luke xxiv. 32....As a
further evidence that God accepted Solomon's prayer, still, the
glory of the Lord filled the house. The heart that is thus filled
with a holy awe and reverence of the divine glory, in conse:
quence of God’s manifesting himself, in his greatness, and
(which is no less his glory) in his goodness, is thereby owned
as a living temple. *
II. The grateful return made to God for this gracious token
of his favour.
1. The people worshipped and praised God, v. 3. When
they saw the fire of God come down from heaven thus, they
did not run away affrighted, but kept their ground in the
courts of the Lord, and took occasion from it, (1.) With
reverence to adore the glory of God; they bowed their façës tº
the ground, and worshipped, thus expressing their awful dread
of the Divine Majesty, their cheerful submission to the Divine
Authority, and the sense they had of their own unworthiness
to come into God’s presence, and their inability to stand be-
1056
BEFORE CHRIST, 1004.
II. CHRONICLE S, WI II. The Lord answers Solomon.
fore the power of his wrath. (2.) With thankfulness to ac-
knowledge the goodness of God; even then when the fire of
the Lord came down, they praised him, saying, He is good, for
His mercy endureth for ever. That is a song never out of sea-
son, and for which our hearts and tongues should be never out
ºf tune. However it be, yet God is good. When he mani-
fests himself as a consuming Fire to sinners, his people can
rejoice in him as their Light. Nay, they had reason to say
that in this God was good; It is of the Lord's mercies that we
are not consumed, but the sacrifice in our stead, for which we
are bound to be very thankful. . t
2. The king and all the people offered sacrifices in abun-
dance, v. 4, 5. With these they feasted this holy fire, and
bade it welcome to the altar.
fore, but now they increased them. Note, The tokens of God's
favour to us should enlarge our hearts in his service, and
make us to abound therein more and more. The king’s ex-
sample stirred up the people. Good work is then likely to go
‘on, when the leaders of a people lead in it. The sacrifices
were so numerous, that the altar could not contain them all ;
but, rather than any of them should be turned back, (though
We may suppose the blood of them all was sprinkled upon the
altar,) the flesh of the burnt-offerings, and the fat of the
peace-offerings, were burnt in the midst of the court, (v. 7.)
which Solomon either hallowed for that service, or hallowed
by it. In case of necessity, the pavement might be an altar.
3. The priests did their part, they waited on their offices;
and the singers and musicians on theirs, (v. 6.) with the in.
struments that David made, and the hymn that David had put
Žntº their hand, as some think it may be read, meaning that,
!, Chron. xvi. 7. Or, as we read it, when David praised by
their ministry. He employed, directed, and encouraged them
in this work of praising God ; and therefore their perform-
ances were accepted as his act, and he is said to praise by
their ministry.
4. The whole congregation expressed the greatest joy and
satisfaction imaginable. They kept the feast of the dedication
of the altar seven days, from the second to the ninth ; the
tenth day was the day of atonement, when they were to afflict
their souls for sin, and that was not unseasonable in the midst
of their rejoicings; on the fifteenth day began the feast of
tabernacles, which continued to the twenty-second, and they
gid not part till the twenty-third. We must never grudge the
time that we spend in the worship of God, and communion
with him ; northink it long, or grow weary of it.
5: Solomon went on in his work, and prosperously effected
all he designed, for the adorning both of God’s house and his
9Wn, v. 11. Those that begin with the service of God are
likely to go on successfully in their own affairs. It was Solo-
mon's praise, that what he undertook he went through with,
and it was by the grace of God that he prospered in it.
12 And the Lord appeared to Solomon by night,
and said unto him, I have heard thy prayer, and
have chosen this place to myself for an house of
sacrifice. 13 If I shut up heaven that there be no
rain, or if I command the locusts to devour the land,
or if I send pestilence among my people; 14 If my
people, which are called by my name, shall humble
themselves, and pray, and seek my face, and turn
from their wicked ways; then will I hear from
heaven, and will forgive their sin, and will healtheir
land. 15 Now mine eyes shall be open, and mine
ears attent unto the prayer that is made in this place.
16 For now have I chosen and sanctified this house,
that my name may be there for ever: and mine eyes
and mine heart shall be there perpetually. 17 And
as for thee, if thou wilt walk before me, as David
thy father walked, and do according to all that I
have commanded thee, and shalt observe my sta-
tutes and my judgments; 18 Then will I stablish
the throne of thy kingdom, according as I have co-
Venanted with David thy father, saying, There shall
not fail thee a man to be ruler in Israel. 19 But if
ye turn away, and forsake my statutes and my
*Commandments, which I have set before you, and
shall go and serve other gods and worship them ;
20 Then will I pluck them up by the roots out of
ºmy land which I have given them : and this house,
which have sanctified for my name, will I cast out
OH l. 6 T *
They had offered sacrifices be- |
—-sº
of my sight, and will make it to be a proverb and a
by-word among all nations. 21 And this house,
which is high, shall be an astonishment to every one
that passeth by it; so that he shall say, Why hath
the Lord done thus unto this land, and unto this
house ! 22 And it shall be answered, Because they
forsook the Lord God of their fathers, which brought
them forth out of the land of Egypt, and laid hold
on other gods, and worshipped them, and served
them : therefore hath he brought all this evil upon
them. -
That God accepted Solomon’s prayer, appeared by the fire
from heaven. But a prayer may be accepted, and yet not an-
swered in the letter of it; and therefore God appeared to him
in the night, as he did once before, (ch. i. 7.) and after a day
of sacrifice too, as then ; and gave him a particular answer
º º prayer. We had the substance of it before, 1 Kings ix.
ºmsº
1. He promised to own this house for a house of sacrifice to
. Israel, and a house of prayer for all people, Isa. lvi. 7. v. 12, 16.
My name shall be there for ever, that is, “ There will I make
myself known, and there will I be called upon.”
2. He promised to answer the prayers of his people, that
should at any time be made in that place, v. 13–15. (1.)
National judgments are here supposed ; (v. 13.) famine and
pestilence. By the locusts devouring the land, may be meant
enemies as greedy as locusts, and laying all waste. (2.) Na-
tional repentance, prayer, and reformation are required, v. 14.
God expects that his people, who are called by his name, if
they have dishonoured his name by their iniquity, should
honour it by accepting the punishment of their iniquity.
They must humble themselves under his hand, must pray for
the removal of the judgment, must seek the face and favour of
God; and yet all this will not do, unless they turn from their
wicked ways, and return to the God from whom they have re-
volted. (3.) National mercy is then promised ; that God will
forgive their sin, which brought the judgment upon them, and
then heal their land, redress all their grievances. Pardoning
mercy makes way for healing mercy, Ps. ciii. 3. Matt. ix. 2.
3. He promised to perpetuate Solomon’s kingdom, upon con-
dition that he persevered in his duty, v. 17, 18. If he hoped
for the benefit of God’s covenant with David, he must imitate
the example of David.
But he sets before him death as well as life, the curse as
well as the blessing. (1.) He supposes it possible that though
they had this temple built to the honour of God, yet they
might be drawn aside to worship other gods, v. 19. He knew
their proneness to backslide into that sin. (2.) He threatens
it as certain, that, if they did so, it would certainly be the
ruin of both church and state. . [1..] It would be the ruin of
their state, v. 20. “Though they have taken deep root, and
taken root long, in this good land, yet I will pluck them up by
the roots, extirpate the whole nation, pluck them up as men
pluck up weeds out of their garden, which are thrown to the
dunghill.” [2] It would be the ruin of their church. This
sanctuary would be no sanctuary to them, to protect them
from the judgments of God, as they imagined, saying, The
temple of the Lord are we, Jer. vii. 4: “This house, which is
high, not only for the magnificence of its structure, but for the
designed ends and uses of it, shall be an astonishment, it
shall come down wonderfully, (Lam. i. 9.) to the amazement
of all the neighbours.”
CHAP. VIII.
In this chapter we are here told, I. What cities Solomon built, v. 1-6.
II. What workmen Solomon employed, v. 7–10. III. What care he
took about a proper settlement for %. wife, v. 11. IP. What a good
method he put the temple-service into, v. i2–16. P. What trading he
had with foreign countries, v. 17, 18. -
ND it came to pass at the end of twenty years,
wherein Solomon had built the house of the
LoRD, and his own house, 2 That the cities which
Huram had restored to Solomon, Solomon built
them, and caused the children of Israel to dwell
there. 3 And Solomon went to Hamath-zobah, and
prevailed againstit. , 4 And he built Tadmor in the
wilderness, and all the store-cities which he built in
Hamath. 5 Also he built Beth-horon the upper,
and Beth-horon the nether, fenced cities, with walls,
gates, and bars; 6 And Baalath, and all the store-
cities that Solomon had, and all the chariot-cities,
105
TREFORE CHRIST, 992.
Solomon’s devotion.
II. CHRONICLES, VIII.
and the cities of the horsemen, and all that Solomon
desired to build in Jerusalem, and in Lebanon, and
throughout all the land of his dominion. 7 As for
all the people that were left of the Hittites, and the
Amorites, and the Perizzites, and the Hivites, and
the Jebusites, which were not of Israel, 8 But of
their children, who were left after them in the land,
whom the children of Israel consumed not, them did
Solomon make to pay tribute until this day. 9 But
of the children of Israel did Solomon make no ser–
vants for his work; but they were men of war, and
chief of his captains, and captains of his chariots
and horsemen. 10 And these were the chief of king
Solomon’s officers, even two hundred and fifty, that
bare rule over the people. 11 And Solomon brought
up the daughter of Pharaoh out of the city of David
unto the house that he had built for her: for he
said, My wife shall not dwell in the house of David
king of Israel, because the places are holy whereunto
the ark of the Lord hath come. -
This we had, 1 Kings ºx. 10–24. and therefore shall only
observe here,
1. Though Solomon was a man of great learning and know-
ledge, yet he spent his days, not in contemplation, but in
action, not in his study, but in his country, in building cities,
and fortifying them ; in a time of peace preparing for a time of
war, which is as much a man’s business, as it is in summer to
provide food for winter. -
2. As he was a man of business himself, and did not con-
sult his own ease, so he employed a great many hands, kept
abundance of people to work. It is the interest of a state by
all means possible to promote and encourage industry, and to
keep its subjects from idleness. A great many strangers
there were in Israel, many that remained of the Canaanites;
and they were welcome to live there, but not to live and do
nothing. The men of Laish, who had no business, were an
easy prey to the invaders, Judg. viii. 17.
3. When Solomon had begun with building the house of
God, and made good work and quick work of that, he prosper-
ed in all his undertakings, so that he built all that he desired to
build, v. 6. Those who have a genius for building, find that
one object draws on another, and the latter must amend and
improve the former. Now observe, (1.) How the Divine Pro-
vidence gratified even Solomon’s humour, and gave him suc-
Çess, not only in all that he needed to build, and that was for
his advantage to build, but in all that he had a mind to build.
So indulgent a Father God is sometimes to the Innocent de-
sires of his children that serve him. Thus he pleased Jacob
With that promise, Joseph shall put his hand on thine eyes. (2.)
Solomon knew how to set bounds to his desires. He was
none of them that enlarge them endlessly, and can never be
Satisfied, but knew when to draw in ; for he finished all he de-
sired, and then he desired no more ; he did not sit down and
fret that he had not more cities to build, as Alexander did
that he had not more worlds to conquer, Hab. ii. 5.
4. That one reason why Solomon built a palace on purpose
for the queen, and removed her and her court to it, was, be-
çause he thought it by no means proper that she should dwell
in the house of David, (v. 11.) considering that that had been
a place of great piety, and perhaps her house was a place of
great vanity. She was proselyted, it is likely, to the Jewish
religion ; but it is a question whether all her servants were.
Perhaps they had among them the idols of Egypt, and a great
deal of profaneness and debauchery. Now, though Solomon
had not zeal and courage enough to suppress and punish what
was amiss there, yet he so far consulted the honour of his
father's memory, that he would not suffer that place to be
thus profaned, where the ark of God had been, and where holy
David had prayed many a good prayer, and sung many a
Sweet psalm. Not that all the places where the ark had been
were so holy, as never to be put to a common use, for then the
houses of Abinadab and Obed-edom must have been so; but,
the place where it had been so long, and had been so publicly
attended on, was so venerable, that it was not fit to be the
place of so much gaiety, not to say iniquity, as was to be
found, I fear, in the court that Pharaoh’s daughter kept.
Note, Between things sacred and things common the ancient
land-marks ought to be kept up. It was an outer court of the
temple that was the court of the women.
12 Then Solomon offered burnt-offerings unto the
fected.
purpose.
our own neglects.
—-a-sºa
LoRD on the altar of the Lord, which he had built
before the porch, 13 Even after a certain rate every
day, offering according to the commandment of
Moses, on the sabbaths, and on the new moons, and
on the solemn feasts, three times in the year, even in
the feast of unleavened bread, and in the feast of
weeks, and in the feast of tabernacles. 14 And he
appointed, according to the order of David his
father, the courses of the priests to their service,
and the Levites to their charges, to praise and
minister before the priests, as the duty of every day
required; the porters also by their courses at every
gate: for so had David the man of God commanded.
15 And they departed not from the commandment
of the king unto the priests and Levites, concerning
any matter, or concerning the treasures. 16 Now
all the work of Solomon was prepared unto the day
of the foundation of the house of the Lord, and un-
til it was finished: so the house of the Lord was per-
17 Then went Solomon to Ezion-geber,
and to Eloth, at the sea side in the land of Edom.
18 And Huram sent him, by the hands of his ser-
wants, ships, and servants that had knowledge of
the sea ; and they went with the servants of Solo-
mon to Ophir, and took thence four hundred and
fifty talents of gold, and brought them to king
Solomon.
Here is, 1. Solomon’s devotion. The building of the temple
was in order to the service of the temple; whatever cost he was
at in rearing the structure, if he had neglected the worship
that was to be performed there, it would all have been to no
Assisting the devotion of others will not atone for
When Solomon had built the temple,
(1.) He kept up the holy sacrifices there, according to the
law of Moses, v.12, 13. In vain had the altar been built,
and in vain had fire come down from heaven, if sacrifices had
not been constantly brought as the food of that altar, and the
fuel of that fire. There were daily sacrifices, a certain rate
every day, as duly as the day came ; weekly sacrifices on the
sabbath, double to what was offered on other days; monthly
sacrifices on the new moons; and yearly sacrifices at the three
solemn feasts. They are spiritual sacrifices that are now re-
quired of us, which we are to bring daily and weekly; and it
is good to be in a settled method of devotion. tº
(2.) He kept up the holy songs there, according to the
law of David, who is here called the man of God, as Moses was,
because he was both instructed and authorized of God to make
these establishments; and Solomon took care to see them ob-
served, as the duty of every day required, v. 14. . Solomon,
though a wise and great man, and the builder of the temple,
did not attempt to amend, alter, or add to, what the man of
God had, in God’s name, commanded, but closely adhered to
that, and used his authority to have that duly observed ; and
then none departed from the commandment of the king, concern-
ing any matter, v. 15. He observed God's laws, and then all
obeyed his orders. When the service of the temple was put
into this good order, then, it is said, The house of the Lord was
perfected, v. 16. The work was the main matter, not the
place ; the temple was unfinished till all this was done.
2. Solomon's merchandise. He did himself in person visit
the sea-port towns of Eloth and Ezion-geber; for they that
deal much in the world will find it their interest, as far as they
can, to inspect their affairs themselves, and to see with their
own eyes, v. 17. Canaan was a rich country, and yet must
send to Ophir for gold. The Israelites were a wise and un-
derstanding people, and yet must be beholden to the king of
Tyre for men that had knowledge of the seas; (v. 18.) and yet
Canaan was God’s peculiar land, and Israel God’s peculiar
people: ..which teaches us, that grace, and not gold, is the
best riches; and acquaintance with God, and his law, not
with arts and sciences, the best knowledge.
CHAP. IX.
Solomon here continues to appear great, both at home and abroad. We Aa2
this account of his grandeur, I Kings x. nothing is here added ; but his
defection, toward his latter end, which we have there, (ch. xi.).is here
omitted ; and the close of this chapter brings him to the grave with an ur-
stained reputation. Perhaps none of the chapters in the Chronicles agree
1058
BEFoEE CHRIST, 992.
II. CHRONICLES, IX. The queen of Sheba's visit.
so much with a chapter in the Kings as this does with l Kings, x. verse
for verse, only that the two first verses there are put into, one here, and
verse 25. here is taken from i Kings iv. 26. and the three last verses here
from I Kings xi. 41–43. Here is, I. The honour which, the queen of
KSheba did to Solomon, in the visit she made him to hear his wisdom, v.
1–12. Many instances given of the riches and splendour of Solomon's
court, v. 13–28. III. The conclusion of his reign, v. 29–31.
l ND when the queen of Sheba heard of the
fame of Solomon, she same to prove Solo-
mon with hard questions at Jerusalem, with a very
great company, and camels that bare spices, and
gold in abundance, and precious stones: and when
she was come to Solomon, she communed with him
of all that was in her heart. 2 And Solomon told
her all her questions: and there was nothing hid
from Solomon which he told her not. 3 And when
the queen of Sheba had seen the wisdom of Solomon,
and the house that he had built, 4 And the meat
of his table, and the sitting of his servants, and the
attendance of his ministers, and their apparel ; his
cup-bearers also, and their apparel ; and his ascent
by which he went up into the house of the LoRD ;
there was no more spirit in her. 5 And she said to
the king, It was a true report which I heard in mine
own land of thine acts, and of thy wisdom; 6
Howbeit, I believed not thcir words until I came,
and mine eyes had seen it ; and, behold, the one
half of the greatness of thy wisdom was not told me :
for thou exceedest the fame that I heard. 7 Happy
are thy men, and happy are these thy servants, which
stand continually before thee, and hear thy wisdom.
8 Blessed be the Lord thy God, which delighted in
thee to set thee on his throne, to be king for the
LoRD thy God: because thy God loved Israel, to
establish them for ever, therefore made he thee king
over them, to do judgment and justice. 9 And she
gave the king an hundred and twenty talents of gold,
and of spices great abundance, and precious stones:
neither was there any such spice as the queen of
Sheba gave king Solomon. 10 And the servants
also of Huram, and the servants of Solomon, which
brought gold from Ophir, brought algum-trees and
precious stones. 11 And the king made of the al-
gum-trees terraces to the house of the Lo RD, and to
the king's palace, and harps and psalteries for
singers: and there were none such seen before in
the land of Judah. 12 And king Solomon gave to
the queen of Sheba all her desire, whatsoever she
asked, beside that which she had brought unto the
king : so she turned, and went away to her own
land, she and her servants.
This passage of story has been largely considered in the
Kings ; yet, because our Saviour has proposed it as an example
to us, in our inquiries after him, (Matt. xii. 42.) we must not
pass it over without observing briefly, -
1. Those who honour God, he will honour, 1 Sam. ii. 30. Solo-
mon had greatly honoured God in building, beautifying, and
dedicating the temple ; all his wisdom, and all his wealth,
were employed for the making of that a consummate piece: and
now God made his wisdom and wealth to redound greatly to
his reputation. The way to have both the credit and comfort of
ail our endowments, and all our enjoyments, is, to consecrate
them to God, and use them for him.
2. Those who know the worth of true wisdom will grudge
no pains or cost to compass it. The queen of Sheba put her-
self to a great deal of trouble and expense to hear the wisdom
of Solomon ; and yet, learning from him to serve God, and do
her duty, she thought herself well paid for her pains. Heaven-
ly wisdom is that pearl of great price, for the purchase of
which if we part with all, we make a good bargain.
3. As every man has received the gift, so he ought to minis-
ter the same for the edification of others, as he has opportu-
nity. Solomon was communicative of his wisdom, and will-
ing to teach others what he knew himself. Being taught of
God, freely he had received, and freefy he gave. Let them
_*
that are rich in wisdom, as well as wealth, learn to do good,
and be ready to distribute. Give to every one that asketh.
4. Good order in a family, a great family, especially in the
things of God, and a regular discharge of the duties of reli:
gious worship, are highly expedient, and to be much admired
wherever found. The queen of Sheba was exceedingly affect:
ed to see the propriety with which Solomon's servants attended
him, and with which both he and they attended in the house
of God. David's ascent to the house of the Lord was also
pleasant and interesting, Ps. xlii., 4. ...
5. Those are happy who have the opportunity of a constant
converse with such as are knowing, wise, and good. The
queen of Sheba thought Solomon's servants happy, who COIl-
tinually heard his wisdom ; for, it seems, even to them he was
communicative. And it is observable, that the posterity of
those who had places in his court were willing to have the
names of their ancestors forgotten, and thought themselves
sufficiently distinguished and dignified when they. Were. called
the children of Solomon's servants; (Ezra ii. 55., Neh. vii; 57.)
so eminent were they, it was honour enough to be named from
them. - e
6. We ought to rejoice, and give God thanks, for the gifts,
graces, and usefulness of others. The queen of Shebablessed
God for the honour he put upon Solomon, and the favour he
did to Solomon, in advancing him to the throne, v. 8. By
giving God the praise of the prosperity of others...We share in
the comfort of it; whereas, by envying the prosperity of others,
we lose the comfort even of our own. The happiness both of
king and kingdom she traces up to the fountain of all bliss, the
divine favour; it was because thy God delighted in thee, and
because he loved Israel. Those mercies are doubly, sweet
which we can taste the kindness and good-will of God in, as
our God. - w -
7. It becomes those that are wise and good to be generous
according to their place and power. . The queen of Sheba was
so to Solomon, Solomon was so to her, v. 9, 12. They both
knew how to value wisdom, and therefore, were neither of
them covetous of their money, but cultivated the acquaintance;
and confirmed the friendship, they had contracted, by mutual
presents. Our Lord Jesus has promised to give us all ºur de-
sire: Ask, and it shall be given you. Let us study what we
shall render to him, and not think any thing too much to do
or suffer, or part with, for him.
13 Now the weight of gold that came to Solomon
in one year was six hundred and threescore and six
talents of gold; 14 Beside that which chapmen
and merchants brought. And all the kings of Arabia
and governors of the country brought gold and sil-
ver to Solomon. 15 And king Solomon made two
hundred targets of beaten gold: six hundred shekels
of beaten gold went to one target. 16 And three
hundred shields made he of beaten gold; three hun-
dred shekels of gold went to one shield; and the
king put them in the house of the forest of Leba-
non. 17 Moreover, the king made a great throne
of ivory, and overlaid it with pure gold. 18. And
there were six steps to the throne, with a footstool
of gold, which were fastened to the throne, and stays
on each side of the sitting-place, and two lions
standing by the stays: 19 And twelve lions stood
there on the one side and on the other upon the six
steps. There was not the like made in any king-
dom. 20 And all the drinking-vessels of king
Solomon were of gold, and all the vessels of the
house of the forest of Lebanon were of pure gold;
none were of silver; it was not any thing accounted
of in the days of Solomon. 21 For the king's ships
went to Tarshish with the servants of Huram :, every
three years once came the ships of Tarshish, bring-
ing gold, and silver, ivory, and apes, and peacocks.
22 Ånd king Solomon passed all the kings of the
earth in riches and wisdom. 23 And all the kings
of the earth sought the presence of Solomon, to hear
his wisdom that God had put in his heart. 24 And
they brought every man his present, vessels of sil:
ver, and vessels of gold, and raiment, harness, and
spices, horses and mules, a ratºr by year. 25
BEFORE CHRIST, 975.
The death of Solomon.
II. CEIRONICLES, X.
And Solomon had four thousand stalls for horses
and chariots, and twelve thousand horsemen, whom
he bestowed in the chariot-cities, and with the king
at Jerusalem. 26 And he reigned over all the kings
from the river even unto the land of the Philistines,
and to the border of Egypt. 27 And the king made
silver in Jerusalem as stones, and cedar-trees made
he as the sycamore-trees that are in the low plains
in abundance. 28 And they brought unto Solomon
horses out of Egypt, and out of all lands. 29 Now
the rest of the acts of Solomon, first and last, are
they not written in the book of Nathan the prophet,
and in the prophecy of Ahijah the Shilonite, and in
the visions of Iddo the seer against Jeroboam the
son of Nebat? 30 And Solomon reigned in Jeru-
salem over all Israel forty years. 31 And Solomon
slept with his fathers, and he was buried in the city
of David his father:
© and Rehoboam his son reigned
in his stead. X-
We have here Solomon in his throne, and Solomon in his
grave; for the throne would not secure him from the grave.
Mars sceptra ligonibus acquat—Death wrenches from the hand
*::::: 4s well as the spade.
and fulness, such as, for aught I know, could never since be
paralleled by any king whatsoever. I cannot pretend to be
critical in comparing the grandeur of Solomon with that of .
Some of the great princes of the earth ; but the most illustrious
of them were famed for their wars, whereas Solomon reigned
40 years in profound peace. Some of those, that might be
thought to vie with Solomon, affected retirement, kept people
in awe by keeping them at a distance ; nobody must see them,
or come near them, upon pain of death. But Solomon went
much abroad, and appeared in public business; so that, all
things considered, the promise was fulfilled, that God would
give him riches, and wealth, and honour, such as no kings;
have had, or shall have, ch. i. 11. .
1. Never any prince appeared in public with greater splen-
dour than Solomon did, which, to those that judge by the
sight of the eye, as most people do, would very much recom-
mend him. He had 200 targets, and 300 shields, all of beaten
gold, carried before him, (v. 15, 16.) and sat upon a most
Stately throne; (v. 17—19.) There was not the like in any
kingdom. The lustre wherein he appeared was typical of the
‘Spiritual glory of the kingdom of the Messiah, and but a faint
Tepresentation of his throne, which is above every throne.
Solomon's pomp was all artificial ; and therefore our Saviour
prefers the natural beauty of the lilies of the field before it;
(Matt. vi. 29.) Solomon, in all his glory, was not arrayed like
one of these. • .
2. Never any prince had greater plenty of gold and silver,
though there were no gold or silver mines in his own kingdom.
Either, he made himself master of the mines in other countries,
and, having a populous country, sent hands to dig out those
Tich metals; or, having a fruitful country, he exported the
ºommodities of it, and with them fetched home all this gold
that is here spoken of, v. 13–21. . -
, .8. Never any prince had such presents brought him by all
‘his neighbours as Solomon had: All the kings of Arabia, and
§90ernors of the country, brought him gold and silver, v. 14.
Not as tribute which he extorted from them, but as free-will
offerings, to procure his favours, or in a way of exchange for
some of the productions of his husbandry, corn or cattle. All
the kings of the earth brought him presents, that is, all in
those parts of the world, (v.24, 28.) because they covéted his
acquaintance and friendship. Herein he was a type of Christ,
to whom, as soon as he was born, the wise men of the east
brought presents, gold, frankincense, and myrrh, (Matt.ii. 11.)
and to whom all that are about him must bring presents, Ps.
łxxvi. 11. Rom. xii. 1. -
4. Never any prince was so renowned for wisdom, so court-
‘ed, so consulted, so admired, v. 23. The kings of the earth (for
* It was too great a favour for common persons to pretend to)
'sought to hear his wisdom ; either his natural philosophy, or
*his skill in physic, or his state policy, or his rules of prudence
*for the conduct of human life, or perhaps the principles of his
“religion, and the reasons of it. The application which they
*then made to Solomon to hear his wisdom, will aggravate,
shame, and condemn men’s general contempt of Christ and
& his gospel. Thouſ;§ them are hid all the treasures of wisdom
| again unto me after three days.
—-sº
and knowledge, yet none of the princes of this world desire to
know them, for they are foolishness to them, 1 Cor. ii. 8, 14.
II. Here is Solomon dying; stripped of his pomp, and leav-
ing all his wealth and power, not to one concerning whom he
knew not whether he would be a wise man or a fool, (Eccl. ii.
19.) but who, he knew, would be a fooi. This was not only
vanity, but vexation of spirit, v. 29–31.
It is very observable that no mention is here made of Solo-
mon's departure from God in his latter days, not the least hint
given of it. 1. Because the Holy Ghost would teach us not
to take delight in repeating the faults and follies of others.
Tf those that have been in reputation for wisdom and honour,
misbehave, though it may be of use to take notice of their mis-
conduct, for warning to ourselves and others, yet we must not
be forward to mention it, once speaking of it is enough ; why
should that unpleasing string be again struck upon’. Why
can we not do as the sacred historian here does, speak largely
of that in others which is praise-worthy, without saying any
thing of their blemishes, yea, though they have been gross
and obvious. This is but doing as we would be done by. 2.
Because, though he fell, yet, he was not utterly cast down.
Therefore his sin is not again recorded, because it was repented
of, and pardoned, and so became as if it had never been.
Scripture silence sometimes speaks. I am willing to believe
that its silence here, concerning the sin of Solomon, is an in-
timation that none of the sins he committed were mentioned
against him, Ezek. xxxiii. 16. When God pardons sin, he
º • | casts it behind his back, and remembers it no more.
ere is Solomon reigning in wealth and power, in ease :
CHAP. IX.
This chapter is copied almost verbatim from 1 Kings xii. 1–19. where it
was opened at large. Solomon's defection from God was not repeated, but
the défection of the ten tribes from his family is, in this chapter: where
we find, I. How foolish Rehoboam was, in his treating with them, v. 1,
5–14. II. How wicked the people were, in complaining of Solomon,
(v. 2–4.) and forsaking Rehoboam, v. 16–19. III. How just and
'righteous God was, in all this ; (p. 15.) his counsel was thereby fulfilled.
H/ith him are strength and wisdom ; both the deceived and the de-
ceiver (the fool and the knave) are his; (Job xii. 16.) that is, are made
wse of by him, to serve his purposes.
1 A NTD Rehoboam went to Shechem : for to
Shechem were all Israel come to make him
king. 2 And it came to pass, when Jeroboam the
son of Nebat, (who was in Egypt, whither he had
fled from the presence of Solomon the king,) heard
it, that Jeroboam returned out of Egypt. 3 And
they sent and called him. So Jeroboam and all
Israel came, and spake to Rehoboam, saying, 4
Thy father made our yoke grievous; now, therefore,
ease thou somewhat the grievous servitude of thy
father, and his heavy yoke that he put upon us, and
we will serve thee. 5 And he said unto them, Come
And the people
departed. 6 And king Rehoboam took counsel
with the old men that had stood before Solomon his
father while he yet lived, saying, What counsel
give ye me, to return answer to this people 2 7
And they spake unto him, saying, If thou be kind
to this people, and please them, and speak good
words to them, they will be thy servants for ever.
8 But he forsook the counsel which the old men
gave him, and took counsel with the young men
that were brought up with him, that stood before
him. 9 And he said unto them, What advice give
ye, that we may return answer to this people, which
have spoken to me, saying, Ease somewhat the yoke
that thy father did put upon us? 10 And the young
men that were brought up with him spake unto
him, saying, Thus shalt theu answer the people that
spake unto thee, saying, Thy father made our yoke
heavy, but make thou it somewhat lighter for us;
thus shalt thou say unto them, My little finger shall
be thicker than my father's loins. 11 For wherea.
my father put a heavy yoke upon you, I will put
more to your yoke: my father chastised you with
whips, but I will chastise you with scorpions.
We may observe here, 1. The wisest and best cannot give
every body content. Solomon enriched and advanced his
kingdom, did all (one would think) that could be done to
BEFor E CIRIST, 975.
Jºevolt of the ten tribes.
II. CHRONICLES, XI.
make them happy and easy ; and yet either he was indiscreet
in burthening them with the imposition of taxes and services,
or, at least, there was some colour of reason to think him so.
No man is perfectly wise. It is probable that it was when
Solomon had declined from God and his duty, that his wisdom
failed him, and God left him to himself to act thus impoliticky.
Even Solomon’s treasures were exhausted by his love of wo-
men; and, probably, it was to maintain them, and their pride,
Juxury, and idolatry, that he squeezed his subjects. I
2. Turbulent and ungrateful spirits will find fault with the
government, and complain of grievances, when they have very
little reason to do so. Had they not peace in Solomon's time? .
Never plundered by invaders, as formerly, never put in fear
by the alarms of war, nor obliged to jeopard their lives in the
high-places of the field. Had they not plenty 2 Meat enough,
and money enough; ? What would they more ? O fortunatos
mimium, sua si bona norint J-O happy, if they knew their happy
state And yet they complain that Solomon made their yoke
grievous. If any complain thus of the yoke of Christ, that
they may have a pretence to break his bands in sunder, and
cast away his cords from them, we are sure that he never gave
them any cause at all for the complaint, whatever Solomon
did. His yoke is easy, and his burthen light. He never made
us serve with an offering, nor wearied as with incense.
3. Many ruin themselves, and their interests, by trampling
upon and provoking their inferiors. Rehoboam thought, that,
because he was king, he might rule it as his father had done,
have what he would, and do what he would, and carry all be.
fore him. But, though he wore his father's crown, he want-
ed his father’s head-piece, and ought to have considered, that,
being quite a different man from what his father was, he
ought to take other measures: such a wise man as Solomon
may do as he will, but such a fool as Rehoboam must do as he
can. The high-mettled horse may be kicked and spurred by
him that has the art of managing him ; but if an unskilful
horseman do it, it is at his peril. Rehoboam paid dear for
threatening, and talking big, and thinking to carry it with a
high hand. It was Job’s wisdom, as well as his virtue, that
he despised not the cause of his man-servant, or maid-servant,
when they argued with nim, (Job xxxi. 13.) but heard them
patiently, considered their reasons, and gave them a soft an-
swer. And the like tender consideration of those in subjec-
tion, and a forwardness to make them easy, will be the comfort
and praise of all in authority, in the church, in the state, and
in families. -
4. Moderate counsels are generally wisest and best. Gen-
tleness will do what violence will not do. Most people love
to be accosted mildly. Rehoboam’s old experienced counsel-
lors directed him to this method; (v. 7.) “Be kind to this
people, and please them, and speak good words to them, and thou
art sure of them for ever.” Good words cost nothing but a
little self-denial, and yet they purchase great things.
5. God often fulfils the counsels of his own wisdom by in-
fatuating men, and giving them up to the counsels of their
own folly. No more needs be done to ruin men than to leave
them to themselves, and their own pride and passion.
12 So Jeroboam and all the people came to Re-
hoboam on the third day, as the king bade, saying,
Come again to me on the third day. 13 And the
king answered them roughly : and king Rehoboam
forsook the counsel of the old men, 14 And an-
swered them after the advice of the young men,
saying, My father made your yoke heavy, but I
will add thereto: my father chastised you with
Whips, but I will chastise you with scorpions. 15.
So the king hearkened not unto the people; for the
cause was of God, that the LoRD might perform.
his word, which he spake by the hand of Ahijah
the Shilonite to Jeroboam the son of Nebat. 16
And when all Israel saw that the king would not
hearken unto them, the people answered the king,
Saying, What portion have we in David 2 and we
have none inheritance in the son of Jesse: every
man to your tents, O Israel : and now, David, see
to thine own house. So all Israel went to their
tents. , 17. But as for the children of Israel that
dwelt in the cities of Judah, Rehoboam reigned over
them. B Then king Rehoboam sent Hadoram,
that was over the tribute; and the children of Israel
stoned him with stones that he died : but king Re-
house; for this thing is done of me.
of victual, and of oil and wine.
several city he put shields and spears, and made
them exceeding strong, having Judah and Benjamirº
–º
hoboam made speed to get him up to his chariot, to
flee to Jerusalem. 19 And Israel rebelled against
the house of David unto this day. 4.
We may learn here, 1. That, when public affairs are in a
ferment, violent proceedings do, but make bad worse. Rough
answers (such as Rehoboam here gave) do but stir up, anger,
and bring oil to the flames. The pilot has need to steer steady
in a storm. . Many have been driven to the mischief they did
not ºnd, by being too severely dealt with for what they did,
intend. -
2. That, whatever the devices, and designs of men are, God
is, by all, doing his own work, and fulfilling the word which
he has spoken, no iota or tittle of which shall fall to the
ground. The cause of the king’s obstinacy and want of thought
was of God, that he might perform the word which he spake by
Ahijah, v. 15. This does not at all excuse Rehoboam’s folly,
nor lessen the guilt of his haughtiness and passion, that God
was pleased to serve his own ends by it. . -
3. That worldly wealth, honour, and dominion, are very
uncertain things. Solomon reigned over all Israel, and, one
would think, had done enough to secure the monarchy entire
to his family for many ages; and yet he is scarcely cold in his
grave, before ten of the twelve tribes finally revolt from his
Son. All the good services, he had done for Israel are now
forgotten. What portion have we in David 2 . Thus is the go-
vernment of Christ east off by many, notwithstanding all he
has done to oblige the children of men for ever to himself;
they say, We will not have this man to reign over us. But this
rebellion will certainly be their ruin.
4. That God often visits the iniquities of the fathers upon
the children. Solomon forsakes God, and therefore not he,
but his son after him, is forsaken by the greatest part of his
people. Thus, God, by making the penal consequences of sin
to last long, and visibly to continue after the sinner's death,
would give an indication of its malignity, and perhaps somé
intimation of the perpetuity of its punishment. He that sins
against God, not only wrongs his soul, but perhaps wrongs his
Seed more than he thinks of.
5. That when God is fulfilling his threatenings, he will take
care that, at the same time, promises do not fall to the ground.
When Solomon’s iniquity is remembered, and for it his son
loses ten tribes, David’s piety is not forgotten, nor the promise
made to him; but, for the sake of that, his grandson had two
tribes preserved to him. The failings of the saints shall not
frustrate any promise made to Christ their Head. They shall
be chastised, but the covenant not broken, Ps. lxxxix.31—34.
CHAP. X.T.
We are here going on with the history of Rehoboam. ... I. His attempt to
recover the ten tribes he had lost, and the letting fall of that attempt, in
obedience to the divine command, v. 1–4. fſ. His successful endeavours
to preserve the two tribes that remained, v. 5–12. III. The resort of
the priests and Levites to him, v. 13–17. A V. An account of his wives
and children, v. 18–22.
1 A ND when Rehoboam was come to Jerusalem,
he gathered of the house of Judah and Ben-
jamin an hundred and fourscore thousand chosen
men, which were warriors, to fight against Israel,
that he might bring the kingdom again to Reho-
boam, 2. But the word of the LORD came to She-
maiah the man of God, saying, 3 Speak unto
Rehoboam the son of Solomon, king of Judah, and
to all Israel in Judah and Benjamin, saying, 4.
Thus saith the Lord, Ye shall not go up nor fight
against your brethren: return every man to his
And, they
obeyed the words of the Lord, and returned from
going against Jeroboam. 5. And Rehoboam dwelt
in Jerusalem, and built cities for defence in Judah.
6 He built even Beth-lehem, and Etam, and Tekoa,
7 And Beth-zur, and Shoco, and Adullam, 8 And
Gath, and Mareshah, and Ziph, 9 And Adoraim,
and Lachish, and Azekah,
10 And Zorah, and
Aijaſon, and Hebron, which are in Judah and in
Benjamin fenced cities. 11 And he fortified the
strong holds, and put captains in them, and store
12 And in every
on his side.
T061
BEFoRE CHRIST, 975.
Levites resort to Judah,
II. CHRONICLES, XI.
gº-ºº---
*-
How the ten tribes deserted the house of David, we read in
the foregoing chapter. They had formerly sat loose to that
family, (2 Sam. xx. 1, 2.) and now they quite threw it off;
not considering how much it would weaken the common in-
terest, and take Israel down from that pitch of glory at which
it had arrived in the last reign. But thus the kingdom must
be corrected as well as the house of David.
1. Rehoboam, at length, like a bold man, raises an army,
with a design to reduce the revolters, v. l. Judah and Ben-
jamin were not.only resolved to continue their allegiance to
im, but ready to give him the best assistance they could,
for the recovery of his right. Judah was his own tribe, that
owned him some years before the rest did ; Benjamin was
the tribe in which, Jerusalem, or the greatest part of it,
º ; which perhaps was one reason why that tribe clave
to him.
2. Yet, like a conscientious man, when God forbade him to
prosecute, this design, in obedience to him, he let it fall ;
either because he reverenced the divine authority, or because
he knew, that he should not prosper, if he should go contrary
to God’s command, but, instead of retrieving what was lost,
would be in danger of losing what he had. It is dangerous
... undertaking any thing, but especially undertaking a war,
contrary to the will of God. God calls, him (v. 3.) Rehoboam
the son of Solomon, to intimate that this was determined for the
sin of Solomon, and it would be to no purpose to oppose a
decree that was gone forth. They obeyed the words of the Lord ;
and though it looked mean, and would turn to their reproach
among their neighbours, yet, because God would have it so,
they laid down their arms. - -
3. Like a discreet man, he fortified his own country. . He
saw it was to no purpose to think of reducing those that were
revolted. A few good words might have prevented their
defection, but now all the force of his kingdom cannot bring
them back; the thing is done, and so it must rest ; it is, his
wisdom to make the best of it. Perhaps the same young
counsellors that had advised him to answer them roughly,
urged him to fight them, notwithstanding the divine inhi-
bitions; but he had paid dear enough for being advised by
them, and therefore now, we may suppose, his aged and
experienced counsellors were hearkened to, and they advised
him to submit to the will of God concerning what was lost,
but to make it his business to keep what he had. It was, pro-
bably, by their advice that, (1.) He fortified his frontiers,
and many of the principal cities of his kingdom, which, in
Solomon’s peaceable reign, no care had been taken for the
defence of. (2.) He furnished them with good store of
victuals and arms, v. 11, 12. Because God forbade him to fight,
he did not therefore sit down sullen, and say that he would do
nothing for the public safety, if he might not do that, but
prudently provided against an attack. They that may not be
conquerors, yet may be builders.
13 And the priests and the Levites that were in
all Israel resorted to him out of all their coasts. 14
For the Levites left their suburbs, and their posses-
sions, and came to Judah and Jerusalem : (for Jero-
boam and his sons had cast them off from executing
the priest’s office unto the LoRD : 15 And he
ordained him priests for the high places, and for
the devils, and for the calves which he had made.)
16 And after them, out of all the tribes of Israel,
such as set their hearts to seek the Lord God of
Israel, came to Jerusalem to sacrifice unto the LoRD
God of their fathers. . 17 So they strengthened the
kingdom of Judah, and made Rehoboam the son of
Solomon strong, three years : for three years they
walked in the way of David and Solomon. 18
And Rehoboam took him Mahalath the daughter of
Jerimoth, the son of David to wife, and Abihail the
daughter of Eliab the son of Jesse; 19 Which bare
him children; Jeush, and Shamariah, and Zaham.
20 And after her he took Maachah the daughter of
Absalom, which bare him Abijah, and Attai, and
Ziza, and Shelomith. 21 And Rehoboam loved
Maachah the daughter of Absalom above all his
wives and his concubines: (for he took eighteen
wives, and threescore concubines; and begat twenty
and eight sons, and threescore daughters.) 22 And
Rehoboam made Abijah the son of Maachah the
chief, to be ruler among his brethren: for he thought
to make him king. 23 And he dealt wisely, and
dispersed of all his children throughout all the
countries of Judah and Benjamin, unto every fenced
city; and he gave them victual in abundance. And
he desired many wives. -
See here, I. How Rehoboam was strengthened by the ac-
cession of the priests and Levites, and all the devout and
pious Israelites, to him ; even all that were true to their God
and their religion.
1. Jeroboam cast them off; that is, he set up such a way of
worship as he knew they could not, in conscience, comply
with, which obliged them to withdraw from his altar, and at
the same time he would not allow them to go up to Jerusalem,
to worship at the altar there ; so that he totally cast them off
from executing the priests’ office, v. 14. And very willing he
was that they should turn themselves out of their places, that
room might be made for those mean, and scandalous persoe
whom he ordained priests for the high places, v.15. Compare
1 Kings xii. 31. No marvel if he that cast off God, cast off
his ministers; they were not for his purpose, would not do
whatever he bid them do, would not serve his gods, nor worship
the golden image which he had set up.
2. They, thereupon, left their suburbs and possessions, v. 14.
Out of the lot of each tribe, the Levites had cities allowed
them, where they were comfortably provided for, and had
opportunity of doing much good. But now they were driven
out of all their cities, except those in Judah and Benja-
min. One would think their maintenance well-settled, and
yet they lost it. It was a comfort to them, that the law so
often reminded them that the Lord was their Inheritance, and
therefore that they should find him, when they were turned
out of their house and possessions. But why did they leave
their possessions 2 (1.) Because they saw they could do no
good among their neighbours, in whom (now that Jeroboam
set up his calves) the old proneness to idolatry revived. (2.)
Because they themselves would be in continual temptation to
some base compliance, and in danger of being drawn insensi-
bly to that which was evil. If we pray, in sincerity, not to
be led into temptation, we shall get and keep as far as we can
out of the way of it. (3.) Because, if they retained their
integrity, they had reason to expect persecution from Jero-
boam and his sons. The priests they made for the devils would
not let the Lord’s priests be long among them. No secular
advantages whatsoever should draw us thither, or detain us
there, where we are in danger of making shipwreck of faith
and a good conscience.
3. They came to Judah and Jerusalem, (v. 14.) and present-
ed themselves to Rehoboam, v. 13. margin. Where should
God's priests and Levites be, but where his altar was 2
Thither they came, because it was their business to attend at
the times appointed. (1.) It was a mercy to them, that they
had a place of refuge to flee to ; and that, when Jeroboam
cast them off, there were those so near, that would entertain
them, and bid them welcome, and they were not forced into
the lands of the heathen. (2.) It was an evidence that they
loved their work better than their maintenance, in that they
left their suburbs and possessions in the country, (where they
might have lived at ease upon their own,) because they were
restrained from serving God there, and cast themselves upon
God’s providence, and the charity of their brethren, in coming
to a place where they might have the free enjoyment of God’s
ordinances, according to his institution. Poverty, in the way
of duty, is to be chosen rather than plenty, in the way of sin.
Better live upon alms, or die in a prison, with a good con-
science, than rollin wealth and pleasure, with a prostituted one.
(3.) It was the wisdom and praise of Rehoboam and his
people, that they bid them welcome, though they crowded
themselves, perhaps, to make room for them. Conscientious
refugees will bring a blessing along with them to the countries
that entertain them, as they leave a curse behind them with
those that expel them. Open ye the gates, that the righteous
nation which keepeth truth may enter in ; it will be good policy.
See Isa. xxvi. 1, 2. -
4. When the priests and Levites came to Jerusalem, all the
devout pious Israelites of every tribe followed them. Such as
set their hearts to seek the Lord God of Israel, that made con-
science of their duty to God, and were sincere and resolute in
it, they left the inheritance of their fathers, and went and took
houses in Jerusalem, that they might have free access to the
altar of God, and be out of the temptation to worship the
calves, v. 16. Note, (1.) That is best for us which is best for
our souls; and, in all our choices, advantages for religion
1062 .
3EFoſte CrºrsT, 970.
IRehoboam’s defection.
II. CHRONICLES, XII.
imust take place of all outward conveniences. (2.) Where
«[3od’s faithful priests are, his faithful people should be. If
Jeroboam cast off God’s ministers, every true-born Israelite
will think himself obliged to own them, and stand by them.
Forsake not the Levite, the out-cast Levite, as long as thou
divest. When the ark removes, remove ye, and go after it, Josh.
iii. 3. -
5. They strengthened the kingdom of Judah, (v. 17:) not
only by the addition of so many persons to it, who, it is likely,
brought what they could of their effects with them, but, by
their piety and their prayers, they procured a blessing upon
the kingdom which was a sanctuary to them. See Zech. xii.
.5. It is the interest of a nation to protect and encourage
religion and religious people, and adds more than any thing
to its strength. They made him and his people strong, three
years; for so long they walked in the way of David and So-
rtomon, their good way ; but when they forsook that, and so
threw themselves out of God’s favour and protection, the best
friends they had could no longer help to strengthen them. We
retain our strength while we cleave to God and our duty, and
ino longer. - s
II. How Rehoboam was weakened by indulging himself in
his pleasures. He desired many wives, as his father did ;
(v. 23.) yet, 1. In this, he was more wise than his father, that
he does not appear to have married strange wives. The wives
mentioned here were not only daughters of Israel, but of the
family of David : one was a descendant from Eliab, David’s
brother; (v. 18.) another from Absalom, probably, David’s
son ; (v. 20.) another from Jerimoth, David’s son. 2. In this
{le was more happy than his father, that he had many sons
and daughters; whereas we read not of more than one son
that his father had. One can scarcely imagine that he had no
more ; but if he had, they were not worth mentioning ; where-
as several of Rehoboam’s sons are here named, (v. 19, 20.) as
men of note, and such active men, that he thought it his wis-
dom to disperse them throughout the countries of Judah and
Benjamin ; (v. 23.) either, (1.) That they might not be rivals
with his son Abijah, whom he designed for his successor; or
rather, (2.) Because he could repose a confidence in them, for
the preserving of the public peace and safety, could trust
them with fenced cities, which he took care to have well
wictualled, that they might stand him in stead, in case of an in-
vasion. Thus he, that acted foolishly at first, dealt wisely
afterward. After-wisdom is better than none at all ; nay,
they say, “Wit is never good till it is bought ;” though his
was dear bought with the loss of a kingdom.
CHAP. XII.
This chapter gives us a more full account of the reign of Rehoboam than we
had before in Kings, and it is a very melancholy account. Methinks ºne
aré, in the book of Judges again ; for, I. Rehoboam and his people did
evil in the sight of the Lord, v. 1. II. God, thereupon, sold them into
the hands of Shishak king of Egypt, who greatly oppressed them, v.2–4.
III. God sent a prophet to them, to expound to them the judgment, and to
call them to repentance, v. 5. IP. They, thereupon, humbled themselves,
v. 6. P. God, upon their repentance, turned from his anger, (v. 7, 12.)
and yet left them under the marks of his displeasure, v. 8–11. Lastly,
JHere is a general character of Rehoboam and his reign, and the conclu-
sion of it, v. 13–16. -
W A ND it came to pass, when Rehoboam had es-
tablished the kingdom, and had strengthen-
ed himself, he forsook the law of the Lord, and all
Israel with him. 2 And it came to pass, that, in
the fifth year of king Rehoboam, Shishak king of
Egypt came up against Jerusalem, because they had
transgressed against the Lord, 3 With twelve
hundred chariots, and threescore thousand horse-
men ; and the people were without number that
came with him out of Egypt; the Lubims, the
Sukkiims, and the Ethiopians. 4 And he took the
fenced cities which pertained to Judah, and came
to Jerusalem. 5. Then came Shemaiah the prophet
to Rehoboam, and to the princes of Judah that were
gathered together to Jerusalem because of Shishak,
and said unto them, Thus saith the Lord, Ye have
'forsaken me, and therefore have I also left you in
the hand of Shishak, 6 Whereupon the princes of
Israel and the king humbled themselves; and they
said, The LoRD is righteous. 7 And when the
Huo RD saw that they humbled themselves, the word
of the LoRD came to Shennaiah, saying, They have
humbled themselves, therefore I will not destroy
*
them, but I will grant them some deliverance ; and
my wrath shall not be poured out upon Jerusalem
by the hand of Shishak. 8 Nevertheless they shall
be his servants; that they may know my service,
and the service of the kingdoms of the countries.
9 So Shishak king of Egypt came up against Jeru-
salem, and took away the treasures of the house of
the Lord, and the treasures of the king’s house ;
he took all : and carried away also the shields of
gold which Solomon had made. 10 Instead of
which king Rehoboam made shields of brass, and
committed them to the hands of the chief of the
guard, that kept the entrance of the king’s house.
11 And when the king entered into the house of the
LoRD, the guard came and fetched them, arid
brought them again into the guard chamber. 12
And when he humbled himself, the wrath of the
LoRD turned from him, that he would not destroy
him altogether: and also in Judah things went
well.
Israel, was very much disgraced and weakened by being
divided into two kingdoms : yet the kingdom of Judah, having
both the temple and the royal city, both the house of David
and the house of Aaron, might have done very well, if they
had continued in the way of their duty ; but here we have all
out of order there.
I. Rehoboam and his people left God. He forsook the law
of the Lord, and so, in effect, forsook God, and all Israel with
him, v. 1. He had his happy triennium, when he walked in
the way of David and Solomon, (ch. xi. 7.) but it expired, and
he grew remiss in the worship of God ; in what instances we
are not told, but he fell off, and Judah with him, here called
Israel, because they walked in the evil ways which Jeroboam
had drawn the kingdom of Israel into. This he did, when he
had established the kingdom and strengthened himself. As long
as he thought his throne tottered, he kept to his duty, that he
might make God his friend ; but when he found it stood firm,
he thought he had no more occasion for religion ; he was safe
enough without it. Thus the prosperity of fools destroys them.
Jeshurun wared fat, and kicked. When men prosper, and are
in no apprehension of troubles, they are ready to say to God,
Depart from ws. -
II. God quickly brought troubles upon them, to awaken
them, and recover them to repentance, before their hearts were
hardened. It was but in the fourth year of Rehoboam, that
they began to corrupt themselves, and, in the fifth year, the
king of Egypt came up against them with a vast army, took
the fenced cities of Judah, and came against Jerusalem, v. 2–4.
This great calamity came upon them so soon after they began
to desert the worship of God, by a hand they had little, reason
to suspect, (having had a great deal of friendly correspondence
with Egypt in the last reign,) and came with so much vio-
lence, (all the fenced cities of Judah, which Rehoboam had
lately fortified and garrisoned, and on which he relied much
for the safety of his kingdom, falling rapidly into the hands of
the enemy, without making any resistance,) that the whole
was, obviously, of the Lord, because they had transgressed
against him. -
III. Lest they should not readily, or not rightly, understand
the meaning of this providence, God, by the word, explains
the scourge, v. 5. When the princes of Judah were all met
at Jerusalem, probably in a great council of war, to concert
measures for their own safety in this critical juncture, he sent
a prophet to them, the same that had brought them an injunc-
tion from God not to fight against the ten tribes, (ch. xi. 2.)
Shemaiah by name ; he told them plainly that the reason why
Shishak prevailed against them was, not because they had
been impolitic in the management of their affairs, (which per-
haps the princes in this congress were, at this time, scrutiniz-
ing,) but because they had forsaken God. God never leaves
any, till they first leave him. -
IV. The rebukes both of the word and of the rod being thus
joined, the king and princes humbled themselves before God
for their iniquity, penitently acknowledged the sin, and pa-
tiently accepted the punishment of it, saying, The Lord is
righteous, v. 6. “We have none to blame but ourselves; iet
God be clear when he judgetn.” Thus it becomes us, when
we are under the rebukes of Providence, to justify God, and
judge ourselves; even kings and princes must either bend or
break before God; either be humbled or be ruin, ed.
W. Upon the profession they made, & repentance, God
EFort E CHRIST, 970.
II. CHRONICLES, XIII. End of Rehoboam’s reign.
showed them some favour, saved them from ruin, and yet left
them under some remaining fears of the judgment, to prevent
their revolt again. -
upon the brink of. Such a vast, and now victorious, army as
Shishak had, having made themselves masters of all the fenced
cities, what other could be expected, than that the whole
country, and even Jerusalem itself, would, in a little time, be
theirs ? But when God saith, Here shall the proud waves be
stayed; the most threatening force strangely dwindles, and
becomes impotent. Here again, the destroying angel, when
he comes to Jerusalem, is forbidden to destroy that: My wrath
shatl not be poured out upon Jerusalem ; not at this time, not
by this hand, not utterly to destroy it, p. 7, 12. Note, Those
that acknowledge God righteous in afflicting them, shall find
him gracious. They that humble themselves before him, shall
find favour with him. So ready is the God of mercy to take
the first occasion to show mercy. If we have humbled hearts
under humbling providences, the affliction has done its work,
and it shall either be removed, or the property of it altered.
2. He granted them some deliverance, not eomplete, but in
part ; he gave them some advantages against the enemy, so
that they recruited a little ; he gave them deliverance for a little
while, so some. They reformed but partially, and for a little
while, soon relapsing again ; and as their reformation was, so
was their deliverance. Yet it is said, (v. 12.) In Judah things
went well, and began to look with a better face. (1.) In re-
spect of piety; There were good things in Judah, so it is in the
margin ; good ministers, good people, good families, who were
made better by the calamities of their country. Note, in times
of great corruption and degeneracy, it is some comfort if there
be a remnant, among whom good things are found; this is a
ground of hope in Israel. (2.) In respect of prosperity. In
Judah things went ill, when all the fenced cities were taken ;
(v. 4.) but when they repented, the posture of their affairs
altered, and things went well... Note, If things do not go so
well as we could wish, yet we have reason to take notice of it
with thankfulness, if they go better than was to have been ex-
pected, better than formerly, and better than we deserved ; we
should own God’s goodness, if he do but grant us some de-
liverance. -
3. Yet he left them to smart sorely by the hand of Shishak,
both in their liberty and in their wealth.
(1.) In their liberty; (v. 8.) They shall be his servants;
that is, they shall be much at his mercy, and be put under
contribution by him, and some of them, perhaps, be taken
prisoners, and held in captivity by him, that they may know
7my Service, and the service of the kingdoms of the countries.
They complained, it may be, of the strictness of their religion,
and therefore forsook the law of the Lord, (v. 1.) because they
thought it a yoke too hard, too heavy, upon them. “Well,”
saith God, “let them mend their service if they can ; let the
neighbouring princes rule them a while, since they are not
willing that I should rule them, and let them try how they
like that; they might have served God with joyfulness and glad-
mess of heart, and would not; let them serve their enemies then
in hunger and thirst, (Deut. xxviii. 47, 48.) till they think of
returning to their first Master, for then it was better with them,”
Hos. ii. 7. This, some think, is the meaning of that, (Ezek.
3.x. 24, 25.) Because they despised my statutes, I gave them
statutes that were not good. Note, [1..] The more God’s ser-
vice is compared with other services, the more reasonable and
easy it will appear. [2.] Whatever difficulties or hardships
we may imagine there are in the way of obedience, it is better,
a thousand times, to go through them, than to expose ourselves
to the punishment of disobedience. Are the laws of temper-
ance thought hard? The effects of intemperance will be much
harder. The service of virtue is perfect liberty; the service
of lust is perfect slavery. -
(2.) In their wealth. The king of Egypt plundered both
the temple and the exchequer, the treasuries of both which
Solomon left very full ; but he took them away ; yea, he took
all, all be could lay his hands on, v. 9. #. was what he
came for. TXavid and Solomon, who walked in the way of
God, filled the treasuries, one by war, and the other by mer-
chandise; but Rehoboam, who forsook the law of God,
emptied them. The taking away of the golden shields, and
the substituting of brazen ones in their place, (v. 9—11.) we
had an account of before, 1 Kings xiv. 25–28.
13 So king Rehoboam strengthened himself in
Jerusalema, and reigned: for Rehoboam was one
and forty years old when he began to reign, and he
reigned seventeen years in Jerusalem, the city which
the Lord had chosen out of all the tribes of Israel
1064 - -
to put his name there. And his mother’s name wizz
Naamah, an Ammonitess.
because he prepared not his heart to seek the LORD.
1. God, in mercy, prevented the destruction they were now 15 Now the acts of Rehoboam, first and last, are
14 And he did evil,
they not written in the book of Shemaiah the pro-
phet, and of Iddo the seer, concerning genealogies f
And there were wars between Rehoboam and Jero-
boam continually. 16 And Rehoboam slept with
his fathers, and was buried in the city of David :
and Abijah his son reigned in his stead.
The story of Rehoboam’s reign is here concluded, much as:
the story of the other reign concludes. Two things especially
are observable here ;
1. That he was, at length, well fixed in his kingdom, v. 13.
His fenced cities in Judah did not answer his expectation, so
he now strengthened himself in Jerusalem, and made it his
business to fortify that ; and there he reigned seventeen years
in the city which the Lord, had chosen to put his name there.
This Intimates his honour and privilege, that he had his royaſ'
seat in the holy city, which, yet was but an aggravation of his.
impiety ; near the temple, but far from God. Frequent skir-
mishes there were between his subjects and Jeroboam’s, such
as amounted to continued wars; (v. 15.) but he held his own,
and reigned; and, as it should seem, did not so grossly for-
sake the law of God as he had done (v. 1.) in his fourth year-
2. That he was never rightly fixed in his religion; (p. 14.)
he never quite cast off God; and yet, in this, he did evil, that
he prepared not, he engaged not, his heart to seek the Lord. See
what the fault is laid upon. (1.) He did not serve the Lord,
because he did not seek the Lord. He did not pray, as Solo-
mon did, for wisdom and grace. If we prayed better, we
should be every way better. Or, he did not consult the word
of God, did not seek to that as his oracle, nor take directions
from that. (2.) He made nothing of his religion, because he
did not set his heart to it; never minded it with any closeness.
of application, had never any hearty disposition to it, nor ever
came up to a steady resolution in it. What little goodness he
had, passed away like the morning cloud. And therefore he
did evil, because he was never determined for that which is
good. Those are easily drawn by Satan to any evil, who are
wavering and inconstant in that which is good, and are never
persuaded to make religion their business.
CHAP. XIII.
We have here a much fuller account of the reign of Abijah, the son of Re-
hoboam, than we had in the Kings. There we found that his character
was no better than his father's ; he walked in the sins of his father,
and his heart was not right with God, I Kings xv. 2, 3. But here
we find him more brave and successful in war than his father was. He
reigned but three years, and was chiefly famous for a glorious victory he
obtained over the forces of Jeroboam. Here is, I. The armies brought
into the field on both sides, v. 3. ... II. The remonstrance which Abijah
made before the battle, setting forth the justice of his cause, v. 4-12.
III. The distress which Judah was brought into by the § of Jero-
boam, v. 13, 14. TV. The victory they obtained notwithstanding by the
power of God, v. 15–20. P. The conclusion of Abijah's reign, v.
21, 22.
I TOW in the eighteenth year of king Jeroboam
began Abijah to reign over Judah. 2 He
reigned three years in Jerusalem : , (his mother’s
name also was Michaiah, the daughter of Uriel of
Gibeah:) and there was war between Abijah and
Jeroboam. 3 And Abijah set the battle in array
with an army of valiant men of war, even four hun-
dred thousand chosen men: Jeroboam also set the
battle in array against him with eight hundred thou-
sand chosen men, being mighty men of valour, . 4.
And Abijah stood up upon mount Zemaraim, which
is in mount Ephraim, and said, Hear me, thou Jero-
boam, and all Israel; 5 Ought ye not to know,
that the LoRD God of Israel gave the kingdom over
Israel to David for eyer, even to him and to his Sons
by a covenant of salt 2 6 Yet Jeroboam the son of
Nebat, the servant of Solomon, the son of David, is
risen up, and hath rebelled against his lord. 7. And
there are gathered unto him vain men, the children
of Belial, and have strengthened themselves against
Rehoboam the son of Solomon, when Rehoboam Was
young and tender-hearted, and could not withstand
them. 8 And now ye think to withstand the king-
BºroRE CHRIST, 957.
Abijah's eaſpostulation
II. CHRONICLES, XIII.
dom of the Lord in the hand of the sons of David ;
and ye be a great multitude, and there are with you
golden calves, which Jeroboam made you for gods.
9 Have ye not cast out the priests of the LoRD, the
sons of Aaron, and the Levites, and have made you
priests after the manner of the nations of other
lands 2 so that whosoever cometh to consecrate
himself with a young bullock and seven rams, the
same may be a priest of them that are no gods. 10
But as for us, the LoRD is our God, and we have
not forsaken him ; and the priests which minister
unto the LoRD, are the sons of Aaron, and the Le-
vites wait upon their business:
unto the LoRD, every morning and every evening,
burnt-sacrifices and sweet incense: the shew-bread
also set they in order upon the pure table; and the
candlestick of gold with the lamps thereof, to burn
every evening : for we keep the charge of the Lord
our God; but ye have forsaken him. 12 And,
behold, God himself is with us for our captain, and
his priests with Sounding trumpets to cry alarm
against you. O children of Israel, fight ye not
against the LoRD God of your fathers; for ye shall
not prosper. - -
Abijah's mother was called Maachah, the daughter of Ab-
salom, ch. xi.20; here she is called Michaiah, the daughter
of Uriel. It is most probable that she was a grand-daughter
of Absalom, by his daughter Tamar, 2 Sam. xiv. 27. and that
her immediate father was this Uriel. But we are here to at-
#. Abijah into the field of battle, with Jeroboam king of
ST3:61. *
I. God gave him leave to engage with Jeroboam, and own-
ed him in it, though he would not permit Rehoboam to do it,
ch. xi. 4. 1. Jeroboam, it is probable, was now the aggressor,
and what Abijah did, was, in his own necessary defence.
Jeroboam, it may be, happening to survive Rehoboam, claim-
ed the crown of Judah by survivorship, at least, hoped to get
it from this young king, upon his accession to the throne.
Against these impudent pretensions, it was brave in Abijah
to take up arms, and God stood by him. 2. When Rehoboam
attempted to recover, his ten tribes, Jeroboam was upon his
good behaviour, and there must be some trial of him ; but now
that he had discovered what manner of man he was, by setting
up the calyes, and casting off the priests, Abijah is allowed to
chastise him ; and it does not appear that he intended any
more ; whereas Rehoboam aimed at no less than the utter re-
º of the ten tribes, which was contrary to the counsel
Of GOCl.
II. Jeroboam’s army was double in number to that of Abi-
jah, v. 3. for he had ten tribes to raise an army out of, Abijah
had but two. Yet the inferior number proves victorious; for
the battle is not always to the strong, nor the cause to the
majority. -.
III. Abijah, before he fought them, reasoned with them, to
persuade them, though not to return to the house of David,
(that matter was settled by the divine determination, and he
acquiesced,) yet to desist from fighting against the house of
David. He would not have them withstand the kingdom of the
Lord in the hands of the sons of David, v. 8, but at least to be
content with what they had. Note, It is good to try reason
before we use force. If the point may be gained by dint of
argument, better so than by dint of sword. We must never
fly to violent methods, till all the arts of persuasion have been
tried in vain. War, that ultima ratio regum—that last resort
of kings, should be preceded by every expedient calculated to
prevent it. Fair reasoning may do a great deal of good, and
prevent a great deal of mischief: How forcible are right words!
Abijah was got with his army into the heart of their country;
for he made this speech upon a hill in mount Ephraim, where
he might be heard by Jeroboam, and the principal officers,
with whom, it is probable, he desired to have a treaty, which
they consented to. It has been usual for great generals to
make, speeches to their own soldiers, to animate them; this
speech of Abijah had that tendency, but was directed to Jero-
boam and all Israel.
Two things Abijah takes to make out for the satisfaction of
his own men, and the conviction of the enemy.
1. That he had right on his side, a jus divinum—a divine
*ight: You know, or ought to know, that God gave the king-
30m to David and his sons for ever, v. 5. not by common pro-
VoI. I. 6 U
11 And they burn
-*-*.
vidence, his usual way of disposing kingdoms, but by a cove-
nant of salt, a lasting covenant, a covenant made by sacrifice,
which was always salted ; so Bishop. Patrick. All Israel had
owned that David was a king of God’s making, and that God
had entailed the crown upon his family; so that Jeroboam’s
taking the crown of Israel, at first, was not justifiable: yet it
is not certain that he refers ehiefly to that, for he knew that
Jeroboam had a grant from God of the ten tribes; his attempt,
however, now to disturb the peace and possession of the king
of Judah, was by no means excusable ; for when the ten tribes
were given him, two were reserved for the house of David.
He shows, (1.) That there was a great deal of dishonesty and
disingenuity in his first setting up of himself. He rebelled
against his lord, who had preferred him, 1 Kings xi. 28. and
basely took advantage of Rehoboam’s weakness in a critical
juncture, when, in gratitude to his old master, and in justice
to his title, he ought rather to have stood by him, and helped
to secure the people in their allegiance to him, than to head a
party against him, and make a prey of him ; which was un-
worthily done, and when he could not expect to prosper.
They that supported him are here called vain men, (a charac-
ter perhaps borrowed from Judg. xi. 3.) men that did not act
from any steady principle, but were given to change, and men
of Belial, that were for shaking off the yoke of government,
and setting those over them, that would do just as they would
have them do. (2.) That there was a great deal of impiety in
his present attempt ; for, in fighting against the house of Da-
vid, he fought against the kingdom of the Lord. They who
oppose right, oppose the righteous God who sits in the throne
judging right, and cannot promise themselves success in so
doing. Right may indeed go by the worst, for a time; but it
will prevail at last. -
2. That he had God on his side. This he insists much up-
on, that the religion of Jeroboam and his army was false and
idolatrous; but for his part, he, and his people, the men of
Judah, had the pure worship of the true and living God
among them. It appears from the character given of Abijah,
1 Kings xv. 3. that he was not himself truly religious, and yet
here he encourages himself in this war, chiefly from the reli-
gion of his kingdom. For, (1.) Whatever he was otherwise,
it should seem that he was no idolater, or if he connived at
the high places and images, ch. xiv. 3, 5, yet he constantly
kept up the temple-service. (2.) Whatever corruptions there
were in the kingdom of Judah, the state of religion among
them was better than in the kingdom of Israel, with which
they were now contending. (3.) It is common for those that
deny the power of godliness, to boast of the form of it. (4.)
It was the cause of his kingdom that he was pleading ; and
though he was not himself so good as he should be, yet he
hoped that, for the sake of the good men and good things that
were in Judah, God would now appear for them. Many that
have little religion themselves, yet have so much sense and
grace as to value it in others. See how he describes, -
[1..] The apostasy of Israel from God: “You are a great
multitude,” said he, “far superior to us in numbers; but we
need not fear you, for you have that among yourselves that is
enough to ruin you. For,” First, “You have calves for your
gods, (v. 8.) that are unable to protect and help you, and will
certainly cause the true and living God to oppose you. Those
will be Achans, troublers of your camp.” Secondly, “You
have base men for your priests, v. 9. You have east off the
tribe of Levi, and the house of Aaron, whom God appointed
to minister in holy things; and, in conformity to the custom
of the idolatrous nations, make any man a priest that has a
mind to the office, and will be at the charge of the consecra-
tion, though ever so much a scandal to the office.” Yet such,
though very unfit to be priests, were fittest of all to be their
priests; for what more agreeable to gods that were no gods,
than priests that were no priests 2 Like to like, both pretend-
ers and usurpers. * -
[2.] The adherence of Judah to God. “But as for us, (v
10.) we have not forsaken God. Jehovah is our God, the God
of our fathers, the God of Israel, who is able to protect us,
and give us success. He is with us, for we are with him.”
First, “At home in his temple ; we keep his charge, v. 10, 11.
We worship no images, have no priests but what he has or-
dained, no rites of worship but what he has prescribed : both
the temple-service and the temple-furniture are of his appoint-
ing ; his appointment we abide by, and neither add nor dimi-
nish. These we have the comfort of, these we now stand up
in the defence of; so that upon a religious, as well as a civil,
account, we havé the better cause. Secondly, Here in the
camp, he is our Captain, and we may therefore be sure that
he is with us, because we are with him, v.12. . And, as a
token of his presence, we have here with:his priests, sound-
BEFORE CHRIST, 957.
II. CHRONICLES, XIV. Jºan and alji die.
*—
-ing his trumpets according to the lavr, as a testimony against
ou, and an assurance to us, that in the day of battle we shall
i. remembered before the Lord our God, and saved from our
enemies;” for so this sacred signal is explained, Numb. x. 9.
Nothing is more effectual to embolden men, and put spirit
ºnto them, than to be sure that God is with them, and fights
for them. He concludes with fair warning to his enemies.
“ Fight not against the God of your fathers: it is folly to fight
against the God of almighty power; but it is treachery, and
base ingratitude, to fight against your fathers’ God, and you
cannot expect to prosper.”
13 But Jeroboam caused an ambushment to come
about behind them : so they were before Judah, and
the ambushment was behind them. 14 And when
Judah looked back, behold, the battle was before
and behind : and they cried unto the Lord, and the
priests sounded with the trumpets.
of Judah gave a shout: and as the men of Judah
shouted, it came to pass, that God Smote Jeroboam
and all Israel before Abijah and Judah. 16 And
the children of Israel fled before Judah ; and God
delivered them intº their hand. 17 And Abijah
and his people slew them with a great slaughter: so
there fell down slain of Israel five hundred thousand
, chosen men; 18 Thus the children of Israel were
brought under at that time, and the children of Ju-
dah prevailed, because they relied upon the Lord
God of their fathers. 19 And Abijah pursued after
Jeroboam, and took cities from him ; Beth–el with
the towns thereof, and Jeshanah with the towns
thereof, and Ephraim with the towns thereof. 20
Neither did Jeroboam recover strength again in the
days of Abijah : and the LoRD struck him, and he
died. 21 But Abijah waxed mighty, and married
fourteen wives, and begat twenty and two sons, and
sixteen daughters. 22 And the rest of the acts of
Abijah, and his ways, and his sayings, are written in
the story of the prophet Iddo.
We do not find that Jeroboam offered to make any answer
at all to Abijah's speech ; though it was much to the purpose,
he resolved not to heed it, and therefore heard it as though he
heard it not ; he came to fight, not to dispute ; the longest
sword, he thinks, will determine the matter, not the better
cause : let us therefore see the issue, whether right and reli-
gion carry the day or no. -
I. Jeroboam, who trusted to his politics, was beaten. He
was so far from fair reasoning, that he was not for fair fight-
1ng ; we may suppose that he felt a sovereign contempt for
Abijah's harangue. “One stratagem,” thinks he, “is worth
twenty such speeches, we will soon give him an answer to all
his arguments, he shall soon find himself overpowered with
numbers, surrounded on every side with the instruments of
death, and then let him boast of his religion and his title to the
crown.” A parley, it is probable, was agreed on, yet Jero-
boam basely takes the advantage of it, and, while he was
treating, laid his ambushment behind them, against all the laws
df arms.
he reigned 2 Abijah was for peace, but when he spake they were
for war, Ps. cxx. 7.
II. Abijah and his people who trusted in their God, came
off conquerors, notwithstanding the disproportion of their
strength and numbers. -
1. They were brought into a great strait, put into a great
fright, for the battle was before and behind. A good cause, and
one which is designed to be victorious, may, for a season, be
involved in embarrassment and distress. It was David’s case.
They compassed me about like bees, Ps. cxviii. 10–12. -
2. In #. distress, when danger was on every side, which
way should they look but upward for deliverance 2 It is an
unspeakable comfort, that no enemy, (not the most powerful
or politic,) no stratagem or ambushment, can cut off our com-
munication with heaven ; our way thitherward is always open.
(1.) They cried wnto the Lord, v. 14. We hope they did this,
before they engaged in this war, but the distress they were in
made them renew their prayers, and quickened them to be im-
portunate. God brings his people into straits, that he may
teach them to cry unto him. Earnest praying is crying. (2.)
They relied on the God of their fathers, depended upon his
power to help º , and committed themselves to him, v. 18.
15 Then the men . the sad effect of division ; it was the blood of Israelites
What honour could be expected in a servant when |
The prayer of faith is the prevailing prayer, and this is that
by which we overcome the world, even our faith, 1 John v. 4.
(3.) The priests sounded the trumpets to animate them, by
giving them an assurance of God’s presence with them. It
was not only a martial but a sacred sound, and put life into
their faith. (4.) They shouted in confidence of victory, “The
day is our own, for God is with us.” To the cry of prayer
they added the shout of faith, and so became more than con-
querors.
3. Thus they obtained a complete victory. As the men of
Judah shouted for joy in God’s salvation, God smote Jeroboam
and his army with such terror and amazement, that they could
not strike a stroke, but fled with the greatest precipitation
imaginable, and the conquerers gave no quarter, so that they
put to the sword 500,000 chosen men ; (v. 17.) more, it is said,
than ever we read of in any history to have been killed in one
battle ; but the battle was the Lord's, who would thus chastise
the idolatry of Israel, and own the house of David. But see
tº 3t
was thus shed like water by Israelites, while the heathen, their
neighbours, to whom the name of Israel had formerly been a
terror, cried, Aha, so would we have it !
4. The consequence of this, was, that the children of Israel,
though they were not brought back to the house of David,
(which by so great a blow surely they would have been, had
not the determinate counsel of God been otherwise,) yet, for
that time, were brought under, v. 18. Many cities were taken,
and remained in the possession of the kings of Judah ; as
Bethel particularly, v. 19. What became of the golden call
there, when it came into the hands of the king of Judah, we
are not told ; perhaps it was removed to some place of greater
safety, and, at length, to Samaria ; (Hos. viii. 5.) yet in Jehu's
time we find it at Bethel, 2 Kings x. 29. Perhaps Abijah,
when it was in his power to demolish it, suffered it to stand,
for his heart was not perfect with God; and, not improvin
what he had got for the honour of God, he soon lost it .#
again. ‘.
Lastly, The death both of the conquered and of the con-
queror, not long after. -
1. Jeroboam never looked up after this defeat, though he
survived it two or three years. He could not recover strength
again, v. 20. The Lord struck him either with some bodily
disease, of which he languished ; or with melancholy and
trouble of mind, his heart was broken, and vexation at his loss
brought his head, probably, by this time, a hoary head, with
sorrow to the grave. He escaped the sword of Abijah, but
God struck him : there is no escaping his sword.
2. Abijah waxed mighty upon it. What number of wives
and children he had before, does not appear; but now he
multiplied his wives to 14 in all, by whom he had 38 children,
v. 21. Happy is the man that hath his quiver full of those
arrows. It seems, he had ways peculiar to himself, and say-
ings of his own, which were recorded with his acts in the his-
tory of those times, v. 22. But the number of his months was
cut off in the midst, and, soon after his triumphs, death con-
quered the conqueror. Perhaps he was too much lifted up
with his victories, and therefore God would not let him live
long to enjoy the honour of them.
CHAP. XIV.
In this and the two following chapters, we have the history of the reign of
Asa ; a good reign, and a long one. In this chapter, we have,. I. His
piety, v. 1–5. II. His policy, v. 6-8. III. His prosperity, and
particularly a glorious victory he obtained over a great army of Ethio-
pians that came out against him, v. 9–15. -
l O Abijah slept with his fathers, and they
buried him in the city of David ; and Asa his
son reigned in his stead. In his days the land was
quiet ten years. 2 And Asa did that which was
good and right in the eyes of the Lok D his God: 3
For he took away the altars of the strange gods, and
the high places, and brake down the images, and cut
down the groves: 4 And commanded Judah to
seek the Lo RD God of their fathers, and to do the
law and the commandment. 5 Also he took away,
out of all the cities of Judah, the high places and
the images: and the kingdom was quiet before him.
6 And he built fenced cities in Judah : for the land
had rest, and he had no war in those years ; because
the Lord had given him rest. 7 Therefore he said
unto Judah, Let us build these cities, and make
about them walls and towers, gates and bars, while
BEFor E CHRIST, 955.
The reign of Asa.
II. CHRONICLES, XIV.
the land is yet before us; because we have sought
the Lord our God, we have sought him, and he hath
given us rest on every side. So they built and
prospered. 8 And Asa had an army of men that
bare targets and spears, out of Judah three hundred
thousand, and out of Benjamin, that bare shields
and drew bows, two hundred and fourscore thou-
sand : all these were mighty men of valour.
Here is, I. Asa's general character; (v. 2.) He did that
which was good and right in the eyes of the Lord his God. 1. He
aimed at pleasing God ; studied to approve himself to him.
Happy they that walk by this rule, to do that, not which is
right in their own eyes, or in the eye of the world, but which
is so in God’s eyes. 2. He saw God’s eye always upon him,
and that helped much to keep him to what is good and right.
3. God graciously accepted of him in what he did, and ap-
proved it as good and right.
II. A blessed work of reformation which he set on foot im-
mediately upon his accession to the crown.
1. He removed and abolished idolatry. Since Solomon ad-
mitted it in the latter end of his reign, nothing had been done
to suppress it, and so, we presume, it had got ground ; strange
gods were worshipped, and had their altars, images, and
groves; and the temple-service, though kept up by the priests,
(ch. xiii. 10.) was neglected by many of the people. Asa, as
soon as he had power in his hands, made it his business to
destroy all those idolatrous altars and images, (v. 3, 5.) they
being a great provocation to a jealous God, and a great temp-
tation to a careless unthinking people. . He hoped, by destroy-
ing the idols, to reform the idolaters, which he aimed at, rather
than to ruin them.
2. He revived and established the pure worship of God;
and, since the priests did their part in attending God’s altars,
he obliged the people to do theirs; (v. 4.) He commanded
Judah to seek the Lord God of their fathers, and not the gods of
the heathen, and to do the law and the commandments ; that is,
to observe all divine institutions, which many had utterly neg-
lected. In doing this, the land was quiet before him, v. 5.
though they were much in love with their idols, and very loth to
leave them, yet the convictions of their consciences sided with
the commands of Asa, and they could not, for shame, refuse
to comply with them. Note, They that have power in their
hands, and will use it vigorously for the suppression of pro-
faneness and the reformation of manners, will not meet with
so much difficulty and opposition there w, as, perhaps, they
feared. Vice is a sneaking thing, and virtue has reason
enough on its side to make all iniquity stop her mouth, Ps.
cvii. 42. -
III. The tranquillity of his kingdom, after constant alarms
of war during the two last reigns. In his days the land was
quiet ten years ; (v. 1.) no war with the kingdom of Israel,
who did not recover the blow given them in the last reign, for
a great while. Abijah's victory, which was owing, under God,
to his courage and bravery, laid a foundation for Asa's peace,
which was the reward of his piety and reformation. Though
Abijah had little religion himself, he was instrumental to pre-
pare the way for one that had much. If Abijah had not done
what he did to quiet the land, Asa could not have done what
he did to reform it; for, Inter arma, silent leges—Amidst the din
of arms, the voice of law is wrheard.
V. The prudent improvement he made of that tranquillity;
The land had rest, for the Lord had given him rest.
God give quietness, who then can make trouble? Job xxxiv. 29.
Those have rest indeed, to whom God gives rest ; peace in-
deed, to whom Christ gives peace, not as the world giveth,
John xiv. 27, Now, 1. Asa takes notice of the rest they had,
as the gift of God; He hath given us rest on every side. Note,
God must be acknowledged, with thankfulness, in the rest we
are blessed with, of body and mind, family and country. The
rest was the reward of the reformation begun ; Because we have
sought the Lord our God, he has given us rest. Note, As the
frowns and rebukes of Providence should be observed for a
check to us in an evil way, so the smiles of Providence should
be taken notice of for our encouragement in that which is
good. See Hag. ii. J8, 19. Mal. iii. 10. We find by experi-
ence, that it is good to seek the Lord ; it gives ws rest ; while
we pursue the world, we meet with nothing but vexation. 2.
He consults with his people, by their representatives, how to
make a good use of the present gleams of peace they enjoyed;
and concludes with them, (1.) That they must not be idle,
but busy. Times of rest from war should be employed in
work, for we must always find ourselves something to do. In
the years when he had no war, he said, “Let us build; still
Note, If
—w
let us be doing.” When the churches had rest, they were built
wp, Acts ix. 31. When the sword is sheathed, take up the
trowel. (2.) That they must not be secure, but prepare for
wars. In times of peace we must be getting ready for trouble,
expect it, and lay up in store for it. [1..] He fortified his prin-
cipal cities with walls, towers, gates, and bars, v. 7. “This let
us do,” says he, “while the land is yet before us ;” that is,
“while we have opportunity and advantage for it, and have
nothing to hinder us.” He speaks as if he expected that, some
way or other, trouble would arise, when it would be too late
to fortify, and when they would wish they had done it. So
they built, and prospered. .[2.] He had a good army ready to
bring into the field ; (v. 8.) not a standing army, but the militia
or trained-bands of the country. Judah and Benjamin were
mustered severally ; and Benjamin (which, not long ago, was
called little Benjamin, Ps. lxviii. 27.) had almost as many
soldiers as Judah, came as near as 28 to 30, so strangely had
that tribe increased of late. The blessing of God can make
a little one to become a thousand. It should seem these two
tribes were differently armed, both offensively and defensively.
The men of Judah guarded themselves with targets, the men
of Benjamin with shields, the former much larger than the
latter, I Kings x. 16, 17. The men of Judah fought with
spears, when they closed in with the enemy; the men of Ben-
jamin drew bows, to reach the enemy at a distance ; both did
good service, and neither could say to the other, I have no
need of thee. Different gifts and employments are for the com-
mon good.
9 And there came out against them Zerah the
Ethiopian, with an host of a thousand thousand,
and three hundred chariots, and came unto Mare-
shah. 10 Then Asa went out against him, and
they set the battle in array in the valley of Zepha-
thah at Mareshah. 11 And Asa cried unto the
LoRD his God, and said, LORD, it is nothing with
thee to help, whether with many, or with them that
have no power : help us, O LORD our God; for we
rest on thee, and in thy name we go against this
multitude, O Lord, thou art our God ; let not man
prevail against thee. 12 So the LoRD smote the
Ethiopians before Asa, and before Judah ; and the
Ethiopians fled. 13 And Asa, and the people that
were with him, pursued them unto Gerar: and the
Ethiopians were overthrown, that they could not re-
cover themselves; for they were destroyed before
the Lord, and before his host : and they carried
away very much spoil. 14 And they smote all the
cities round about Gerar: for the fear of the LORD
came upon them : and they spoiled all the cities;
for there was exceeding much spoil in them. 15
They smote also the tents of cattle, and carried
away sheep and camels in abundance, and returned
to Jerusalem. -
Here is, I. Disturbance given to the peace of Asa's kingdom
by a formidable army of Ethiopians that invaded them, v. 9,
10. Though still they sought God, yet this fear came upon
them, that their faith in God might be tried, and that God
might have an opportunity of doing great things for them. . It
was a vast number that the Ethiopians brought against him,
a thousand thousand men ; and now he found the benefit of
having an army ready raised against such a time of need.
That provision which we thought needless, may soon appear
to be of great advantage. -
2. The application Asa made to God, on occasion of the
threatening cloud which now hung over his head, v. 11. He
that sought God in the day of his peace and }. couić,
with holy boldness, cry to God in the day of his trouble, and
call him his God. His prayer is short, but has much in it.
(1.) He gives to God the glory of his infinite power and sove-
reignty. It is nothing with thee to help and save, by many or
few, by them that are mighty, or by them that have no power.
See 1 Sam. xiv. 6. God works in his own strength, not in the
strength of instruments; (Ps. Xxi. 13.) nay, it is his glory to
help the weakest, and perfect strength out of the mouth of babes
and sucklings. “We do not say, Lord, take our part, for we
have a good army for thee to work by ; but, take our part, fºr
without thee we have no power.” (2.) He takes hold of their
covenant-relation to God as theirs. O Lord owr God, and
again, “Thou art our God, whom we hºhºn and cleave
l!)6
T}#For E CHRIST, 945.
Azariah’s message to Asa.
II. CHRONICLES, XV.
to as ours, and who hast promised to be ours.” (3.) He pleads
their dependence upon God, and the eye they had to him, in
this expedition. He was well prepared for it, yet trusted not
to his preparation ; but, “Lord, we rest on thee, and in thy
name we go against this multitude, by warrant from thee, aim-
ing at thy glory, and trusting to thy strength.” (4.) He in-
terests. God in their cause. “Let not man” (mortal man, so
the word is,) “ prevail against thee. If he prevail against us,
it will be said that he prevails against thee, because thou art
our God, and we rest on thee, and go forth in thy name, which
thou hast encouraged us to do. The enemy is a mortal man ;
make it to appear what an unequal match he is for an im-
mortal God. Lord, maintain thine own honour ; hallowed be
thy name.” - .
3. The glorious victory God gave him over his enemies;
(I.) God defeated the enemy, and put their forces into dis.
order; (v. 12.) The Lord smote the Ethiopians, smote them
with terror, and an unaccountable consternation, so that they
fled, and knew neither why nor whither. (2.) Asa and his
soldiers took the advantage God gave them against the enemy.
[1..] They destroyed them. They fell before the Lord, (for
who can stand before him 2) and before his host, either an
invisible host of angels, that were employed to destroy them,
or the host of Israel, called God’s host, because owned by him.
[2.] They took the plunder of their camp ; carried away very
much spoil from the slain, and from the baggage. [3]. They
smote the cities that were in league with them, to which they
fled for shelter, and carried off the spoil of them, (v. 14.) and
they were not able to make any resistance, for the fear of the
ord came upon them ; that is, a fear which God struck them
with, to that degree that they had no heart to withstand the
conquerors. [4.J. They fetched away the cattle out of the
enemy’s country, in vast numbers, v. 15. Thus the wealth of
the sinner is laid up for the just.
CHAP. XV. .
Asa and his army were now returning in triumph from the battle, laden
with spoils, and adorned with the trophies of victory ; the pious prince,
we may now suppose, studying what he should render to God for this
great favour: Ife knows that the work of reformation, which he had
begun in his kingdom, is not perfected ; his enemies abroad were subdued,
but there were more dangerous enemies at home, that were yet unconquer.
ed; idols in Judah and Benjamin : his victory over the former embol.
dens him vigorously to renew his attack upon the latter. Now, here we
Åave, Z. The message which God sent him, by a prophet, to engage him
to, and encourage him in, the prosecution of his reformation, v. 1-7. II.
The life which this message put into that good cause, and their proceed.
£ngs, in pursuance of it. Idols removed, v. 8. . The spoil dedicated to
God, v. 9–11. 4 covenant made with God, and a law for the punishing
of filolaters, v, 12–15. A reformation at court, v. 16. Dedicated things
brought into the house of God, v. 18. All well, but that the high places
were permitted, v. 17. And the effect of this was great peace, v. 19.
1 A NID the Spirit of God came upon Azariah the
Son of Obed : 2 And he went out to meet
Asa, and said unto him, Hear ye me, Asa, and all
Judah and Benjamin : The Lord is with you while
ye be with him : and if ye seek him, he will be
found of you, ; but if ye forsake him, he will forsake
you. 3 Now for a long season Israel hath been
without the true God, and without a teaching priest,
and without law : 4 But when they in their trouble
did turn unto the LoRD God of Israel, and sought
him, he was found of them. 5 And in those times
there was no peace to him that went out, nor to him
that came in, but great vexations were upon all the
inhabitants of the countries. 6 And nation was
destroyed of nation, and city of city: for God did
vex them with all adversity. 7 Be ye strong, there-
fore, and let not your hands be weak: for your
Work shall be rewarded.
It was a great happiness to Israel that they had prophets
among them ; yet, while they were thus blessed, they were
strangely addicted to idolatry, whereas, when the spirit of
prophecy was ceased under the second temple, and the canon
of the Old Testament was completed, (which was constantly
read in their synagogues,) they were pure from idolatry; for
the scriptures are of all other the most sure word of prophecy,
and most effectual, and the church could not be so easily im-
rºl upon by a counterfeit Bible as by a counterfeit pro-
phet. - &
Here was a prophet sent to Asa and his army, when they
returned victorious from the war with the Ethiopians, not to
compliment them and congratulate them on their success, but
to quicken them tº §" duty; that is the proper business of
God’s ministers, even with princes and the greatest of men.
The Spirit of God came upon the prophet, (v. 1.) both to in-
i struct him what he should say, and to enable him to say it
with clearness and boldness. - *
I. He told them plainly upon what terms they stood with
God : let them not think, that, having obtained this victory, alf
was their own for ever; no, he lets them know they were upon
their good behaviour. Let them do well, and it will be well
with them, otherwise, not. 1. The Lord is with you, while you
be with him. This is both a word of comfort, that those who
keep close to God shall always have his presence with thern ;
and also a word of eaution, “He is with you while you be with
him, but no longer; you have now a signal token of his favour-
# able presence with you, but the continuance of it depends upon
: your perseverance in the way of your duty.” 2. “If you seek
him, he will be found of you. Sincerely desire his favour, and
aim at it, and you shall obtain it. Pray, and you shall pre-
vail. He never said, nor ever will, Seek ye me in vain.” See
Heb. xi. 6. But, 3. “If you forsake him, and his ordinances,
he is not tied to you, but will certainly forsake you, and then
you are undone, your present triumphs will be no security to
you ; woe to you, when God departs.”
II. He set before them the dangerous consequence of for-
Saking God, and his ordinances, and that there was no-way of
i having grievances redressed, but by repenting, and returning,
unto God. When Israel forsook their duty, they were over-
i run with a deluge of atheism, impiety, irreligion, and all irre-
gularity, (v. 3.) and were continually embarrassed with vex-
atious and destroying ways, foreign and domestic, v. 5, 6.
But when their troubles drove them to God, they found it not
in vain to seek him, v. 4. But the question is, What time
does this refer to ? - -
1. Some think it looks as far back as the days of the judges.
A long season ago, Israel was without the true God; for they
worshipped false gods; it was a time of ignorance, for, though
they had priests, they had no teaching priests; though they
had elders, yet no law to any pºzºpose, v.3. These were sad
times, when they were frequently oppressed by one enemy or
other, and grievously harassed by Moabites, Midianites, Am-
monites, and othernations; they were wered with all adversity ;
(v. 6.) yet, when, in their perplexity, they turned to God, by
repentance, prayer, and reformation, he raised up deliverers
for them. Then was that maxim often verified, that God is
with us while we are with him. Whatsoever things of this
kind were written aforetime, were written for our admonition.
2. Others think it describes the state of the ten tribes, (who
were now properly called Israel,) in the days of Asa. Now,
since Jeroboam set up the calves, though he pretended to ho-
nour the God that brought them out of Egypt, yet his idolatry
has brought them to downright infidelity, they are without the
true God, and no marvel, when they are without teaching
priests; Jeroboam’s priests were not teachers, and thus they
came to be without law: it is next to impossible that anything
of religion should be kept up without a preaching ministry.
In those times there was no peace, v. 5. Their war with Judah
gave them frequent alarms; so did the late insurrection of
Baasha, and other occasions not mentioned. They provoked
God with all iniquity, and then he wered them with all adver-
sity ; yet, when they turned to God, he was entreated for them.
Let Judah take notice of this, let their neighbours' harms be
their warnings. Give no countenance to graven images, for
you see what mischiefs they produce. -
3. Others think the whole passage may be read in the future
tense, and that it looks forward ; hereafter, Israel will be with-
out the true God, and a teaching priest, and they will be de-
stroyed by one judgment after another, till they return to God,
and seek him. See Hos. iii. 4. - -
III. Upon this he grounded his exhortation, to prosecute
the work of reformation with vigour; (v. 7.) Be strong, for
your work shall be rewarded. Note, 1. God’s work should
be done with diligence and cheerfulness, but will not be done
without resolution. 2. This should quicken us to the work of
religion, that we shall be sure not to lose by it ultimately. It
will not go unrewarded. How should it, when the work is its
own reward 2 .
8 And when Asa heard these words, and the pro-
phecy of Obed the prophet, he took courage, and
put away the abominable idols out of all the land
of Judah and Benjamin, and out of the cities which
he had taken from mount Ephraim, and renewed
the altar of the LoRD that was before the porch of
the Lord. 9 And he gathered all Judah and Ben-
jamin, and the strangers with them out of Ephraim
BEFoſtE CHRIST, 940.
Reforms effected by Asa.
II. CHRONICLES, XV.
and Manasseh, and out of Simeon: (for they fell to
thim out of Israel in abundance, when they saw that
the Lord his God was with him :) 10 So they
gathered themselves together at Jerusalem in the
third month, in the fifteenth year of the reign of
Asa. 11 And they offered unto the LORD the same
time, of the spoil which they had brought, seven
hundred oxen, and seven thousand sheep. 12 And
they entered into a covenant to seek the LoRD God
of their fathers with all their heart and with all their
'soul ; 13 That whosoever would not seek the Lo RD
God of Israel should be put to death, whether small
or great, whether man or woman. 14 And they
sware unto the LoRD with a loud voice, and with
shouting, and with trumpets, and with cornets. 15
And all Judah, rejoiced at the oath; for they had
sworn with all their heart, and sought him with their
whole desire; and he was found of them: and the
LoRD gave them rest round about. 16 And also
concerning Maachah the mother of Asa the king, he
removed her from being queen, because she had
made an idol in a grove; and Asa cut down her
idol, and stamped it, and burnt it at the brook Ki-
dron. , 17 But the high places were not taken away
out of Israel : nevertheless the heart of Asa was
perfect all his days. 18 And he brought into the
house of God the things that his father had dedicated,
and that he himself had dedicated, silver, and gold,
and vessels. 19 And there was no more war, unto
the five and thirtieth year of the reign of Asa.
We are here told what good effect the foregoing sermon had i
upon Asa. . - *
I. He grew more bold for God than he had been ; his vic-
tory would inspire him with some new degrees of resolution,
but this message from God with much more ; now he took
courage, he saw how necessary a further reformation was,
and what assurance he had of God’s presence with him in it;
and this made him daring, and helped him over the difficulties
which had before deterred him, and driven him off from the
undertaking. Now he ventured to destroy all the abominable
idols, (and all idolatries are abominable, 1 Pet. iv. 3.) as far
as ever his power went : Away with them all. He also
renewed the altar of the Lord, which, it seems, was gone out
of repair, though it was not above thirty-five years since Solo-
mon's head was laid, who erected it. So soon did these cere-
monial institutions begin to wax old, as things which, in the
fulness of time, must vanish away, Heb. viii. 13.
II. He extended his influence further than before, v. 9. He
summoned a solemn assembly, and particularly brought the
strangers to it, who were come over to him from the ten tribes.
1. Their coming was a great encouragement to him ; for the
reason of their coming was, because they saw that the Lord his
God was with him. It is good to be with those that have
God with them, to come into relation to, and contract ac-
quaintance and friendship with, those that live in the fear
and favour of God ; We will go with you, for we have heard
that God is with you, Zech. viii. 23. 2. The cognizance he took
9f them, and the invitation he gave them to the general assem-
bly, were a great encouragement to them. All strangers are
to be helped, but those that cast themselves upon God’s good
providence, purely to keep a good conscience, are worthy of
double honour. Asa gave orders for the gathering of them
together; (v. 9.) yet, it is said, (v. 10.) they gathered them-
selves together, made it their own act, so forward were they to
obey the king's orders. This meeting was held in the third
;: probably at the feast of Pentecost, which was in that
Inonth.
III. He and his people offered sacrificesto God, as his share
of the spoil they had got, v.11. Their offering here was
nothing to Solomon's, (ch. vii. 5.) which was owing to the
diminution, of their zeal, or of their wealth, or of both. These
sacrifices were intended by way of thanksgiving for the favours .
they had received, and supplication for further favours. Pray-
ers and praises are now our spiritual sacrifices. And, as he
took care that the altar should have its gift, so he took care
that the temple should have its gold; he brought into the
house of God all the dedicated things, v. 18. It is honesty to
‘render to God the things that are his. What has been long
j
iſ mere drudgery.
designed for him, and long laid by for him, as, it should seem,
these dedicated things had been, should, at length, be laid out
for him. Will a man rob God, or make slow payment to him,
who is always ready to do us good
IV. They entered into covenant with God, repenting that
they had violated their engagements to him, and resolving to
do better for the future. It is proper for penitents, for con-
verts, to renew their covenants. It should seem, the motion
came not from Asa, but from the people themselves : let every
man be a volunteer that covenants with God. Thy people
shall be willing, Ps. cx. 3. Observe,
1. What was the matter of this covenant. Nothing but
what they were before obliged to ; and, though no vow or pro-
mise of theirs could lay any higher obligation upon them than
they were already under from the divine precept, yet it would
help to increase their sense of the obligation, to arm them
against temptations, and would be a testimony to the equity
and goodness of the precept. And, by joining all together in
this covenant, they strengthened the hands one of another.
Two things they engaged themselves to ; (1.) That they would
diligently seek God themselves, seek his precepts, seek his
favour. What is religion, but seeking God, inquiring after
him, applying to him, upon all occasions 7 We shall not en-
joy him till we come to heaven ; while we are here, we must
continue seeking. That they would seek him, as the God of
their fathers, in the way that their fathers sought him, and in
dependence upon the promise made to their fathers; and that
they would do it, with all their heart, and with all their soul ;
for those only seek God acceptably, and successfully, that are
inward with him, intent upon him, and entire for him, in their
seeking of him. We make nothing of our religion, if we do
not make heart-work of it; God will have all the heart, or
none; and, when a jewel of such inestimable value as the
divine favour is to be found, it is worth while to seek it with
all our soul. (2.) That they would, to the utmost of their
iſ power, oblige, others to seek him, v. 13. They agreed, that
| whosoever would not seek the Lord God of Israel, that is, would
either worship other gods, or refuse to join with them in the
worship of the true God, that was either an obstinate idolater,
or an obstinate atheist, he should be put to death. This was
no new law of their own making, but an order to put in execu-
tion that law of God to this purport, Deut. xvii. 2, &c. If this
law had been duly executed, there had not been so many
abominable idols found in Judah and Benjamin, v. 8.
Whether men may now, under the gospel, be compelled, by
such methods as these, to seek the Lord, is justly questioned;
for the weapons of our warfare are not carnal, and yet mighty.
2. In what manner they made this covenant. (1.) With
great cheerfulness, and all possible expressions of joy, They
sware unto the Lord; not secretly, as if they were either asham-
ed of what they did, or afraid of binding themselves too fast to
him ; but with a loud voice, to express their own zeal, and to
animate one another; and they all rejoiced at the oath, v. 14,
15. They did not swear to God with reluctancy, (as the poor
debtor confesses a judgment to his creditor,) but with all the
pleasure, and satisfaction imaginable, as the bridegroom
plights his troth to the bride in the marriage-covenant.
Every honest Israelite was pleased with his own engagements
to God, and they were all pleased with one another's. They
rejoiced in it, as a hopeful expedient to prevent their apostasy
from God, and a happy indication of God’s presence with
them. Note, The times of renewing our covenant with God
should be times of rejoicing. And national reformation can-
.not but give general satisfaction to all that are good. It is an
honour and happiness to be in bonds to God... (2.) They did
it with great sincerity, zeal, and resolution : they sware to God
with all their hearts, and sought him with their whole desire.
The Israelites were now in an extraordinarily good frame; 9h
that there had always been but such a heart in them. This
comes in as the reason why they rejoiced so much in what
they did, it was because they were hearty in it... Note, Those
only experience the pleasure and comfort of religion that are
sincere and upright in it. . What is done in hypocrisy is a
But if God have the heart, we have the joy.
Lastly, We are told what was the effect of this their solemn
govenanting with God. -
1. God did well for them. He was found of them and gave
them rest round about, (v. 15.) so that there was no war for a
long time after ; (v. 19.) no open general war, though there
were constant bickerings between Judah and Israel upon the
frontiers, 1 Kings xv. 16. National piety procures nationai
blessings. * tº
2. They did, on the whole, well for him. They carried on
the reformation so far, that this Maachah the queen-mother
was deposed for idolatry, and her idol jºyed, v. 16. This
BEFor E CHRIST, 920.
The death of Asa.
II. CHRONICLES, XVI.
{
was bravely uone of Asa, that he would not connlve at
idolatry in those that were nearest to him ; like Levi, that
said to his father and mother, I have not seen him, Deut. xxxiii.
Asa knows he must honour God more than his grand-
mother, and dares not leave an idol in an apartment of his
palace, while he is destroying idols in the cities of his king-
ClOII) e.
of her sin that she was, willing to subscribe the association
mentioned, (v. 12, 13.) binding herself to seek the Lord, and
therefore was not put to death, as those were that refused to
sign it ; great as well as small, women as well as men; per-
haps they specified women, with an eye to her; but, because
she had been an idolater, Asa thought fit to divest her of the
dignity and authority she had, and probably, he banished her
the court, and confined her to privacy, lest she should in-
fluence and infect others. But the reformation was not com-
plete, the high places were not all taken away, though many
of them were, ch. xiv. 3, 5. Those in the cities were removed,
but not those in the country villages ; or those in the cities of
Judah, but not those in the cities of Israel which were reduced
to the house of David ; or those that were used in the service
of false gods, but not those that were used in the service of
the God of Israel; those he connived at, and yet his heart
was perfect. There may be defects in some particular duties,
where yet the heart, in the main, is upright with God; sin-
cerity is something less than sinless perfection.
- CHAP. XVI. -
Zhis chapter concludes the history of the reign of Asa, but does not furnish
so pleasing an idea of his latter end as of his beginning. I. Here is a
foolish treaty with Ben-hadad king of Syria, v. i-6. II. The reproof
which God sent him for it by a prophet, v. 7–9. III. Asa's displeasure
against the prophet for his faithfulness, v. 10. TV. The sickness, death,
and burial of Asa, v. 11–14. -
1 TN the six and thirtieth year of the reign of Asa,
Baasha king of Israel came up against Judah,
and built Ramah, to the intent that he might let
none go out or come in to Asa king of Judah. 2
Then Asa brought out silver and gold out of the
treasures of the house of the Lord and of the king’s
house, and sent to Ben-hadad king of Syria, that
dwelt at Damascus, saying, 3 There is a league
between me and thee, as there was between my father
and thy father: behold, I have sent thee silver and
gold : go, break thy league with Baasha king of
Israel, that he may depart from me. 4 And Ben-
hadad hearkened unto king Asa, and sent the cap-
tains of his armies against the cities of Israel; and
they smote Ijon, and Dan, and Abel-maim, and all
the store cities of Naphtali. 5 And it came to pass,
when Baasha heard it, that he left off building of
Ramah, and let his work cease. 6 Then Asa the
king took all Judah; and they carried away the
Stones of Ramah, and the timber thereof, where with
Baasha was building; and he built therewith Geba
and Mizpah.
How to reconcile the date of this event with the history of
the kings, I am quite at a loss: Baasha died in the 26th year
of Asa, 1 Kings xvi. 8. How then could this be done in his
36th.year, when Baasha's family was quite cut off, and Omri
was upon the throne 3. It is generally said to be meant of the
36th year of the kingdom of Asa, namely, that of Judah, be-
ginning from the first of Rehoboam, and so it coincides with
the 16th of Asa's reign. But then ch. xv. 19. must be so
understood : and how could it be spoken of as a great thing
that there was no more war till the 15th year of Asa, when
that passage immediately before was in his 15th year, (ch. xv.
10.) and after this miscarriage of his, here recorded, he had
Wars, v. 9. Josephus places it in his 26th year, and then we
must suppose a mistake in the transcriber here, and ch. xv.
19, which if we admit, the computation is easy.
This passage we had before, 1 Kings xv. 17, &c. and Asa
was several yays faulty in it. 1. He did not do well to make
a league with Ben-hadad a heathen king, and to value himself
so much upon it as he seems to do, v. 3. Had he relied more
upon his covenant, and his father's, with God, he would not
have boasted so much of his league, and his father's, with the
royal family of Syria. 2. If he had had a due regard to the
honour of Israel in general, he would have found some other
expedient to give Baasha, a diversion. than by calling in a
foreign force, and #ing into the country a common enemy,
We may suppose this Maachah was so far convinced
which, in process of time, might be a plague to Judah too. 3.
It was, doubtless, a sin in Ben-hadad to break his league with
Baasha, upon no provocation, but merely through the influ
ence of a bribe; and, if so, certainly it was a sin in Asa to
move him to it, especially to hire him to do it. The public
faith of kings and kingdoms must not be made so cheap a
thing. 4. To take silver and gold out of the house of the Lord,
for this purpose, was a great aggravation of the sin, v. 2.
Must the temple be plundered, to serve his carnal policies 2
He had better have brought gifts and offerings, with prayers
. and supplications, to the house of the Lord, that he might have
engaged God on his side, and made him his friend ; then he
ad not needed to have been at this expense to make Ben-
hadad his friend. 5. It was well if Asa had not to answer for
all the mischief that the army of Ben-hadad did unjustly to the
cities of Israel, all the blood they shed, and all the spoil they
made, v. 4. Perhaps Asa intended not they should carry the
matter so far. But they that draw others to sin know not what
they do, nor where it will end : the beginning of sin is as the
letting forth of water.
However, the project succeeded. Ben-hadad gave Baasha
a powerful diversion, obliged him to leave off building Ramah,
and betake himself to the defence of his own country north-
ward; which gave Asa an opportunity, not only to demolish
his fortifications, but to seize the materials, and convert them
to his own use.
7 And at that time Hanani the seer came to Asa
king of Judah, and said unto him, Because thou
hast relied on the king of Syria, and not relied on
the Lord thy God, therefore is the host of the king
of Syria escaped out of thine hand. 8 Were not
the Ethiopians and the Lubims a huge host, with
very many chariots and horsemen 2 yet, because thou
didst rely on the Lord, he delivered them into thine
hand. . 9 For the eyes of the LoRD run to and fro
throughout the whole earth, to shew himself strong
in the behalf of them whose heart is perfect toward
him. Herein thon hast done foolishly; therefore
from henceforth thou shalt have wars. 10 Then
Asa was wroth with the seer, and put him in a
prison-house; for he was in a rage with him because
of this thing. And Asa oppressed some of the people
the same time. 11 And, behold, the acts of Asa,
first and last, lo, they are written in the book of the
Kings of Judah and Israel. 12 And Asa, in the
thirty and ninth year of his reign, was diseased in
his feet, until his disease was exceeding great : yet
in his disease he sought not to the Lord, but to the
physicians. 13 And Asa slept with his fathers, and
died in the one and fortieth year of his reign. 14
And they buried him in his own sepulchres, which
he had made for himself in the city of David, and
laid him in the bed which was filled with sweet
odours and divers kinds of spices prepared by the
apothecaries’ art; and they made a very great
burning for him.
Here is, I. A plain and faithful reproof given to Asa by a
prophet of the Lord, for making this league with Baasha.
The reprover was Hanani the seer, the father of Jehu, another
prophet, whom we read of, 1 Kings xvi. 1. 2 Chron. xix. 2.
We observed several things amiss in Asa's treaty with Ben-
hadad. But that which the prophet here charges upon him as
the greatest fault he was guilty of in that matter, is, his rely-
ing on the king of Syria, and not on the Lord his God, v. 7-
He thought, that, though God was on his side, this would not
stand him in stead, unless he had Ben-hadad on his side •
that God either could not, or would not, help him, but he
must take this indirect course to help himself. Note, God is
much displeased, when he is distrusted, and when an arm of
flesh is relied on more than his power and goodness. By put-
ting our confidence in God we give honour to him, and there-
fore he thinks himself affronted, if we give that honour to
another. He plainly tells the king that therein he had done
foolishly, v. 9. It is a foolish thing to lean on a broken reed,
when we have the Rock of ages to rely upon. To convince
him of his folly, he shows him, -
1. That they acted against his experience, v. 8. He, of all
men, had no reason to distrust God, who had found him such
BEFORE CHRIST, 914.
JReign of Jehoshaphat.
II. CHRONICLES, XVII.
a present powerful Helper, by whom he had been made to
triumph over a threatening enemy, as his father before him,
because he relied upon the Lord his God, ch. xiii. 18; xiv. 11.
‘. What l” said the prophet, “Were not the Ethiopians and the
Lubims a huge host, enough to swallow up a kingdom 7 And
yet, because thou didst rely on the Lord, he delivered them into
thine, hand; and was not he sufficient to help thee against
Baasha?” Note, The many experiences we have had of the
goodness of God to us, aggravate our distrust of him. Has he
not helped us in six troubles? And have we any reason to
suspect him in the seventh 2 But see how deceitful our hearts
are We trust in God, when we have nothing else to trust to,
when need drives us to him; but, when we have other things
to stay on, we are apt to stay too much on them, and to lean
to our own understanding as long as that has anything to offer;
but a believing confidence will be in God only, when a smil:
ing world courts it most.
.2. That he acted against his knowledge of God and his pro-
vidence, v. 9. Asa could not be ignorant that the eyes of the
Lord run to and fro through the earth, strongly to hold with
them (so it may be read) whose heart is perfect toward him ;
that is, (1.) That God governs the world in infinite wisdom,
and the creatures, and all their actions, are continually under
his eye. The eye of Providence is quick-sighted, it runs; it is
intent, it runs to and fro; it reaches far, through the whole
earth, no corner of which is from under it, not the most dark
or distant; and his eye directs his hand, and the arm of his
power; for he shows himself strong. Does Satan walk to and
fro in the earth 2 Providence runs to and fro, is never out of
the way, never to seek, never at a loss. (2.) That God governs
the world for the good of his people, does all in pursuance of
she counsels of his love concerning their salvation, all for
Jacob his servant's sake, and Israel his elect, Isa. xlv. 4. Christ
is Head over all things to his church, Eph. i. 22. . (3.) That
they whose hearts are upright with him may be sure of his pro-
tection, and have all the reason in the world to depend upon
it. He is able to protect them in the way of their duty; for
wisdom and might are his, and he actually intends their pro-
tection ; a practical disbelief of this is at the bottom of all
our departures from God, and double-dealing with him. Asa
could not trust God, and therefore made court to Ben-hadad.
3. That he acted against his interest. (1.) He had lost an
Qpportunity of checking the growing greatness of the king of
Syria, v. 7. His host is escaped out of thy hand, which other-
Wise would have joined with Baasha's, and fallen with it.
(2.) He had incurred God’s displeasure, and henceforth must
expect no peace, but the constant alarms of war, v. 9. They
that cannot find in their hearts to trust God, forfeit his pro.
tection, and throw themselves out of it.
II. Asa's displeasure at this reproof. Though it came
from God by one that was known to be his messenger, though
the reproof was just, and the reasoning fair, and all intended
for his good, yet he was wroth with the seer, for telling him of
his folly; nay, he was in a rage with him, v. 10. Is this Asaº
Is this he whose heart was perfect with the Lord his God all
his days?...Well, let him that thinketh he stands, take heed
lest he fall. A wise man and yet in a rage! An Israeliteſ
and yet in a rage with a prophet'. A good man and yet im-
patient of reproof, and that cannot bear to be told of his
faults!, Lord, what is man, when God leaves him to himself?
They that idolize their own conduct cannot bear contradic-
tion ; and they that indulge a peevish passionate temper, may
be transported by it into impieties as well as into indecencies,
and will, some time or other, fly in the face of God himself.
See what gall and wormwood this root of bitterness bore. I.
In his rage, he committed the prophet to the jail; put him in
Ol. prison-house, as a malefactor ; in the stocks, so some read it.
God’s prophets meet with many that cannot bear reproof, but
take it much amiss, yet they must do their duty. 2. Having
proceeded thus far, he oppressed some of the people, probably
such as owned the prophet in his sufferings, or were known to
be his particular friends. He that abused his power for the
persecuting of God’s prophet, was left to himself, further to
abuse it for the crushing of his own subjects, whereby he
weakened himself and lost his interest. Most persecutors
have been tyrants.
. III. Hissickness. Two years before he died, he was diseased
in his feet, (v. 12.) afflicted with the gout in a high degree.
He had put the prophet in the stocks, and now God put him in
the stocks; so his punishment answered his sin. His disease
was erceeding great ; it came to the height, so some ; it flew
up to his head, so others; and then it was mortal. This was
his affliction; but his sin was, that, in his disease, instead of
seeking to the Lord for relief, he sought to the physicians. His
making use of physicians was his duty; but trusting to them,
and expecting that from them which was to be had from God
only, were his sin and folly. The help of creatures must al-
ways be used with an eye to the Creator, and in dependence
upon him, who makes every creature that to us which it is,
and without whom the most skilful and faithful are physicians,
of no value. Some think that these physicians were strangers,
to the commonwealth of Israel, and were a sort of conjurors, to
whom he applied himself, as if there were not a God in Israel:
IV. His death and burial. His funeral had something of
extraordinary solemnity in it, (v. 14.) they made a very mag-
nificent burying for him. I am loth to think, (as some do).
that he himself ordered this funeral pomp, and that it was an
instance of his vanity that he would be buried like the Gen-
tiles, and not after the way of the Jews. It is said indeed, He
digged the sepulchre for himself, as one mindful of his grave;
but I am willing to believe it was rather an expression of the
great respect his people retained for him, notwithstanding the
failings and infirmities of his latter days. . It was agreed to do
him honour at his death. Note, The eminent piety, and use-
fulness of good men ought to be remembered to their praise,
though they have had their blemishes. Let their faults be
buried in their graves, while their services are remembered
over their graves. He that said, There is not a just man that
doeth good and sinneth not, yet said also, The memory of the just
is blessed ; and let it be so.
CHAP. XVII.
Here begin the life and reign of Jehoshaphat, who was one of the first three
among the royal worthies, one of the best that ever swayed the sceptre of
Judah, since David's head was laid. He was the good son of a good
father, so that, at this time, grace ran in the blood, even in the blood-royal.
#; the son that had such a father, to lay a good foundation in him.
and for him / Happy the father that had such a son, to build so well.
upon the foundation he had laid / Happy the kingdom that was blessed
with two such kings, two such reigns, together In this chapter we have,
I. His accession to, and establishment in, the throne, v. 1, 2,5. II. His
personal piety, v. 3, 4, 6, III. The course he took to promote religion in
his kingdom, v. 7–9. IP. The mighty sway he bore among the neigh-
bours, v. 10, 11. V. The great strength of his kingdom, both in garrisons
and standing forces, v. 12–19. Thus was his prosperity the reward of
his piety, and his piety the brightest grace and ornament of his prosperity.
1 ND Jehoshaphat his son reigned in his stead,
and strengthened himself against Israel. 2
And he placed forces in all the fenced cities of Ju-
dah, and set garrisons in the land of Judah, and in
the cities of Ephraim, which Asa his father had
taken. 3 And the Lord was with Jehoshaphat, be-
cause he walked in the first ways of his father David,
and sought not unto Baalim : 4 But sought to the
LORD God of his father, and walked in his com-
mandments, and not after the doings of Israel. 5
Therefore the Lord stablished the kingdom in his
hand; and all Judah brought to Jehoshaphat pre-
sents; and he had riches and honour in abundance.
6 And his heart was lifted up in the ways of the
LoRD : moreover, he took away the high places and
groves out of Judah. 7 Also, in the third year of his
reign, he sent to his princes, even to Ben-hail, and
to Obadiah, and to Zechariah, and to Nathaneel,
and to Michaiah, to teach in the cities of Judah. 8
And with them he sent Levites, even Shemaiah, and
Nethaniah, and Zebadiah, and Asahel, and Shemi-
ramoth, and Jehonathan, and Adonijah, and Tobi-
jah, and Tob-adonijah, Levites; and with them
Elishama and Jehoram, priests. 9 And they taught
in Judah, and had the book of the law of the LORD
with them, and went about throughout all the cities
of Judah, and taught the people.
Here we find concerning Jehoshaphat,
I. What a wise man he was. As soon as he came to the
crown, he strengthened himself against Israel, v. 1. Ahab had
now been three years upon the throne of Israel, an active war-
like prince; the vigour of his beginning falling in with the
decay of Asa's conclusion, it is probable that the kingdom of
Israel had, of late, got ground of the kingdom of Judah, and
began to grow formidable to it; so that the first thing Jeho-
shaphat had to do, was, to make his part good on that side,
and to check the growing greatness of the king of Israel, which
he did so effectually, and without bloodshed, that Ahab soon
courted his alliance, so far was he from giving him any dis-
turbance, and proved more dangerous as a friend than he could
have been as an enemy. Jehoshaphat #sthened himself,
BEFORE CHRIST, 914.
Reign of Jehoshaphat.
II. CHRONICLES, XVII.
not to act offensively against Israel, or invade them, but only
to maintain his own ; which he did by fortifying the cities that
were on his frontiers, and putting garrisons, stronger than had
he was master of, v. 2.
been, in the cities of Ephraim, which
He did not strengthen himself, as his father did, by a league
with the king of Syria, but by fair and regular methods, on
which he might expect the blessing of God, and in which he
trusted God. -
II. What a good man he was. It is an excellent character
that is here given him, and very observable ;
1. That he walked in the ways of his father David. In the
characters of the kings, David’s ways are often made the
standard, as 1 Kings xv. 3, 11, 2 Kings xiv. 3; xvi. 2; xviii.
3. But the distinction is no where else so strongly marked, as
here, between his first ways and his last ways; for the last
were not so good as the first; his ways, before he fell so foully
in the matter of Uriah, (which is mentioned long after as the
bar in his escutcheon, 1 Kings xv. 5.) were good ways, and .
though he happily recovered from that fall, yet perhaps he
never, while he lived, fully retrieved the spiritual strength and
Jehoshaphat followed David, as far as
St. Paul himself thus limits
our imitation of him, (1 Cor. xi. 1.) Follow me, as I follow
Many good people have had their
comfort he lost by it.
he followed God, and no farther.
Christ, and not otherwise.
first ways, which were their best ways; their first love, which
was their strongest love.
royal family, those purest times, before the corruptions of the
late reigns came in. See Jer. vi. 16. The LXX leave out
David, and so refer it to Asa ; he walked in the first ways of .
his father, and did not imitate him in what was amiss in him,
toward the latter end of his time. It is good to be cautious in
following the best men, lest we step aside after them.
2. That he sought not to Baalim, but sought to the Lord God
of his father, v. 3, 4. The neighbouring nations had their Baa-
lim, one had one Baal, and another had another; but he ab-,
horred them all, had nothing to do with them : he worshipped
the Lord God of his father, and him only; prayed to him only,
and inquired of him only; both are included in seeking him.
3. That he walked in God's commandments, not only worship-
ped the true God, but worshipped him according to his own
institution, and not after the doings of Israel, v. 4. Though
the king of Israel was his neighbour and ally, yet he did not
learn his way.' Whatever dealings he had with him in civil
matters, he would not have communion with him, nor comply
with him in his religion : there he kept close to the rule.
4. That his heart was lifted wip in the ways of the Lord, (v.6.)
or, he lifted up his heart. He brought his heart to his
work, and lifted up his heart in it; that is, he had a sincere
regard to God in it. Unto thee, O Lord, do I lift up my
soul. His heart was enlarged in that which is good, Ps.
Cxix. 32. He never thought he could do enough for God. He
was lively and affectionate in his religion, fervent in spirit,
serving the Lord, cheerful and pleasant in it; he went on in
his work with alacrity; as Jacob, who, after his vision of God
at Bethel, lifted wip his feet, Gen. xxix. 1. margin. He was
bold and resolute in the ways of God, and went on with
courage; his heart was lifted up above the consideration of
the difficulties that were in the way of his duty, he easily got
ºver them all, and was not frightened with winds and clouds,
ºwin g and reaping, Eccl. xi. 4. Let us walk in the same
Spirit.
III. What a useful man he was ; not only a good man, but
a good king: he not only was good himself, but did good in
his generation, did a great deal of good.
1. He took away the teachers of lies, so images are called,
Heb. ii. 18. the high places and the groves, v. 6. It is meant
of those in which idols were worshipped; for those that were
dedicated to the true God only were not taken away, ch. xx.
83. It was only idolatry that he abolished; nothing debauched
the nation more than those idolatrous groves or images, which
he took away.
2. He sent forth teachers of truth. When he inquired into
the state of religion in his kingdom, he found his people gene-
rally very ignorant, they knew not that they did evil; even in
the last good reign, there had been little care taken to instruct
them in their duty; and therefore Jehoshaphat resolves to
begin his work at the right end, deals with them as reasonable
creatures, will not lead them blindfold, no, not into a reforma-
tion, but endeavours to have them well taught, knowing that
* that was the way º them well cured; in this good work.
- In every copy we propose to write
after, as we must single out that only which is good, so that
chiefly which is best. The words here will admit another read-
ing ; they run thus; He walked in the ways of David his father,
(Hareshomim,) those first ways; or, those ancient ways; hé,
proposed to himself, for his example, the primitive times of the
he employed, (1.) His princes; those about him he sent forth,
to teach in the cities of Judah, v. 7. He ordered them, in the
administration of justice, not only to correct the people when
they did ill, but to teach them how to do bette), and to give a
reason for what they did, that the people might be informed of
the difference between good and evil. The princes or judges
upon the bench have a great opportunity of teaching people
their duty to God and man, and it is not out of their province,
for the laws of God are to be looked upon as laws of the land.
(2.) The Levites and priests went with the princes, and taught
ân Judah, having the book of the law with them, v. 8, 9. They
were teachers by office, (Deut. xxxiii. 10.) it was part of the
work for which they had their maintenance ; the priests and
the Levites had little else to do. But, it seems, they had neg-
lected it, pretended, perhaps, that they could not get the peo-
ple to hear them. “Well,” says Jehoshaphat, “you shall go
along with the princes, and they with their authority shall
oblige the people to come and hear you ; and then, if they be
not well instructed, it is your fault.” What an abundance of
good may be done, when Moses and Aaron thus go hand in
hand in the doing of it, when princes with their power, and
priests and Levites with their scripture learning, agree to teach
the people the good knowledge of God and their duty These
itinerant judges, and itinerant preachers, together, were in-
strumental to diffuse a blessed light throughout the cities of
Judah. But it is said, They had the book of the law of the Lord
with them, [1..] For their own direction, that from thence they
might fetch all the instructions they gave to the people, and
not teach for doctrines the commandments of men. [2.J For the
conviction of the people, that they might see that they had a
divine warrant for what they said, and delivered to them that
only which they received from the Lord. Note, Ministers, when
they go to teach the people, should have their Bibles with them.
IV. How happy he was in the favour of his God, who sig-
nally owned and blessed him. The Lord was with him, v. 3.
The word of the Lord was his helper, so the Chaldee paraphrase.
The Lord established the kingdom in his hand, v. 5. Those stand
firm, that have the presence of God with them. If the beauty
of the Lord our God be upon us, that will establish the work of
our hands, and establish us in our integrity.
W. How happy he was, in the affections of his people ; (v. 5.)
All Judah brought him presents, in acknowledgment of his
kindness in sending preachers among them. The more there
is of true religion among a people, the more there will be of
conscientious loyalty. A government, that answers the end
of government, will be supported. The effect of the favour
both of God, and his kingdom, was, that he had riches and
honour in abundance. It is undoubtedly true, though few will
believe it, that religion and piety are the best friends to out-
ward prosperity. And observe, it follows immediately, His
heart was lifted up in the ways of the Lord. Riches and honour
in abundance prove to many a clog and a hinderance in the
ways of the Lord, an occasion of pride, security, and sensu -
ality; but it had a quite contrary effect upon Jehoshaphat ; his
abundance was oil to the wheels of his obedience, and the
more he had of the wealth of this world, the more was his heart
lifted wip in the ways of the Lord. -
10 And the fear of the LoRD fell upon all the
kingdoms of the lands that were round about Judah,
so that they made uo war against Jehoshaphat. 11
Also some of the Philistines brought Jehoshaphat
presents, and tribute-silver : and the Arabians
brought him flocks, seven thousand and seven hun-
dred rams, and seven thousand and seven hundred
he-goats. I2 And Jehoshaphat waxed great ex-
ceedingly; and he built in Judah castles, and cities
of store. 13 And he had much business in the
cities of Judah : and the men of war, mighty men
of valour, were in Jerusalem. 14 And these are
the numbers of them, according to the house of their
fathers: Of Judah, the captains of thousands; Ad-
nah, the chief, and with him mighty men of valour
three hundred thousand. 15 And next to him was
Jehohanan the captain, and with him two hundred
and fourscore thousand. 16 And next him was
Amasiah the son of Zichri, who willingly offered
himself unto the Lord ; and with him two hundred
thousand mighty men of valour. 17 And of Ben-
jamin ; Eliada a mighty man of valour, and with
him armed men with bow and shield, two hundred
FEFORE CHRIST, 897.
Jehoshaphat's league.
II. CHRONICLES, XVIII.
thousand. 18 And next him was Jehozabad, and
with him an hundred and fourscore thousand ready
prepared for the war. 19 These waited on the king,
beside those whom the king put in the fenced cities
throughout all Judah.
We have here a further account of Jehoshaphat's great pros-
perity, and the flourishing state of his kingdom. . --
1. He had good interest in the neighbouring princes and na-
tions. Though he was not perhaps so great a soldier as David,
and therefore, on this account, their terror; nor so great a
scholar as Solomon, and therefore, on this account, their oracle;
yet the fear of the Lord fell so woon them, that is, God so influ-
enced and governed their spirits, that they had all a reverence
for him, v. 10. And, (1.) None of them made war against him.
God’s good providence so ordered it, that, while the princes
and priests were instructing and reforming the country, none
of his neighbours gave him any molestation, to take him off
from that good work. Thus, when Jacob and his sons were
going to worship at Bethel, the terror of God was upon the
neighbouring cities, that they did not pursue after them, Gen.
xxxv. 5. and see Exod. xxxiv. 24. (2.) Many of them brought
presents to him, (v. 11.) to secure his friendship. Perhaps it
was a tribute imposed upon them by Asa, who made himself
master of the cities of the Philistines, and the tents of the
Arabians, ch. xiv. 14, 15. With the 7700 rams, and the same
Tumber of the-goats, which the Arabians brought, there was,
probably, a proportionable number of ewes and lambs, she-
goats and kids.
2. He had very considerable stores laid up in the cities of
Judah ; he pulled down his barns, and built larger, (v. 12.)
castles and cities of store, for arms and victuals. He was a man
of business, and aimed at the public good in all his undertak-
ings, either to preserve the peace, or prepare for war.
3. He had the militia in good order; it was never in better,
since David modelled it.
call them) are here named, with the numbers of those under
their command, the serviceable men, that were fit for war in
Five lord-lieutenants (if I may so
their respective districts; three in Judah, and two in Benja.
min. It is said of ene of these great commanders, Amasiah,
that he willingly offered himself unto the Lord ; (v. 16.) not
only to the king, to serve him in this post, but to the Lord, to
glorify him in it.
He was the most eminent among them for
religion ; he accepted the place, not for the honour, or power,
or profit of it, but for conscience' sake toward God, that he
might serve his country. It was usual for great generals then
to offer of their spoils to the Lord, (1 Chron. xxvi. 26.) but
this good man offered himself first to the Lord, and then his
dedicated things.
amounts to 1,160,000 men.
nish out and maintain. Abijah could bring into the field but
400,000, (ch. xiii. 3.) Asa not 600,000, (ch. xiv. 8.) yet Je-
hoshaphat has at command almost 1,200,000. But it must be
considered, (1.) That God had promised to make the seed of
Abraham like the sand of the sea for number. (2.) There had
Th9W been a long peace. (3.) We may suppose that the city
of Jerusalem was very much enlarged. (4.) Many were come
over to them from the kingdom of Israel, (ch. xv. 19.) which
would increase the numbers of the people.
was under a special blessing of God, which made his affairs
to prosper greatly.
persed all the country over, and each man resided, for the
most part, on his own estate ; but they appeared often, to be
mustered and trained, and were ready at call whenever there
was occasion : the commanders waited on the king, (v. 19.)
as officers of his court, privy-counsellors, and ministers of
State. -
But, lastly, observe; It was not this formidable army that
struck a terror upon the neighbouring nations, that restrained
them from attempting any thing against Israel, or obliged them
to pay tribute, but the fear of God, which fell upon them when
Jehoshaphat reformed his country, and set up a preaching
ministry in it, v. 10. The ordinances of God are more the
strength and safety of a kingdom, than its whilitary force; its
men of God, more than its men of war.
CHAP. XVIII.
Zhe story of this chapter we had, just as it is here related, in the story of
the reign of Ahab king of Israel, 1 Kings xxii. While it redounds fo
the credit of 4hab, more than any thing else recorded of him, that he was
in league with so good a man as Jehoshaphat, it is a great blemish in the
reign of Jehoshaphat, that he thus connected himself with so bad a man
as 24hab. Here is, I. The alliance he contracted with Ahab, v. 1. II.
Jºſ's consent to join with him in his expedition for the recovery of Ra-
*ślead out of the hands of the Syrians, v. 2, 3, III. Their consult.
| OJ,. l. 6 x
(5.) Jehoshaphat
The armies, we may suppose, were dis-
work wickedness.
—º
ing with the prophets, false and true, before they went, v. 4–27. IV.
The success of their expedition. Jehoshaphat hardly escaped, (v. 28-
32.) and Ahab received his death's wound, v. 33, 34. -
1 NTOW Jehoshaphat had riches and honour in
abundance, and joined affinity with Ahab.
2 And after certain years he went down to Ahab to
Samaria : and Ahab killed sheep and oxen for him
in abundance, and for the people that he had with
him, and persuaded him to go up with him to Ra-
moth-gilead. , 3 And Ahab king of Israel said unto
Jehoshaphat king of Judah, Wilt thou go with me to
Ramoth-gilead? And he answered him, I am as
thou art, and my people as thy people ; and we will
be with thee in the war.
IHere is, 1. Jehoshaphat growing greater. It was said be-
fore, ch. xvii. 5. he had riches and honour in abundance ; and
here it is said again : his wealth and honour increased upon
him by piety and good management. s
But, 2. Not growing wiser, else he would not have joined
with Ahab, that degenerate Israelite, who had sold himself to
What good could he get by a man that
was so bad 7 What good could he do to a man that was so
obstinately an idolater, a persecutor 3 With him he joined in
affinity, that is, married his son Jehoram to Ahab's daughter
Athaliah, the worst match that ever was made by any of the
house of T)avid ; I wonder what Jehoshaphat could promise
| himself by 1: (1.) Perhaps pride made the match, as it does
many a one, which speeds accordingly. His religion forbade
him to marry his son to a daughter of any of the heathen
princes that were about him, Thow shalt not take their daugh-
ters to thy sons; and, having riches and honour in abundance,
he thought it a disparagement to marry him to a subject. A
king's daughter it must be, and therefore Ahab's, little con-
sidering that Jezebel was her mother. (2.) Some think he did
it in policy, hoping by this expedient to unite the kingdoms
in his son, Ahab perhaps flattering him with hopes that he
would make him his heir, when he intended no such thing.
This match drew Jehoshaphat, [1..] Into an intimate fami-
liarity with Ahab ; he made him a visit at Samaria. And
Ahab, proud of the honour which Jehoshaphat-did him, gave
him a very splendid entertainment, according to the splendour
of those times; he killed sheep and oxen for him, plain meat,
in abundance, v. 2. In this Jehoshaphat did not walk so
closely as he should have done in the ways of his father Da-
vid, for he hated the congregation of evil-doers, and would not
sit with the wicked, (Ps. xxvi. 5.) nor desired to eat of their
r | dainties, Ps. cxli. 4. [2] Into a league with Ahab against
The number of the soldiers, under these five generals, º
A vast number for so small a
compass of ground as Judah’s and Benjamin’s lot was, to fur-
the Syrians. Ahab persuaded him to join forces with him in
an expedition for the recovery of Ramoth-gilead, a city in the
tribe of Gad, on the other side Jordan. TXid not Ahab know
that that, and all the other cities of Israel, did, of right, be-
long to Jehoshaphat, as heir of the house of David'? With
what face then could he ask Jehoshaphat to assist him in re-
covering it for himself, whose title to the crown was usurped
and precarious ! Yet Jehoshaphat, an easy man, yields to go.
with him ; I am as thou art, v.3. Some men's kindnesses are
dangerous, as well as their society infectious. The feast Ahab
made for Jehoshaphat was designed only to wheedle him into
this expedition. The kisses of an enemy are deceitful.
4 And Jehoshaphat said unto the king of Israel,
Inquire, I pray thee, at the word of the Lord to-
day. 5 Therefore the king of Israel gathered to-
gether of prophets, four hundred men, and said unto
them, Shall we go to Ramoth-gilead to battle, or
shall I forbear ! And they said, Go up ; for God
will deliver it into the king's hand. 6 But Jeho-
shaphat said, Is there not here a prophet of the
LORD besides, that we might inquire of him 2 7
And the king of Israel said unto Jehoshaphat,
There is yet one man by whom we may inquire of
the LoRD : but I hate him ; for he never prophesied
good unto me, but always evil: the same is Mica-
iah the son of Imla. And Jehoshaphat said, Let:
not the king say so. 8 And the king of Israel call-
ed for one of his officers, and said, Fetch quickly''
Micaiah the son of Imla. 9 And the king of Is-
rael, and Jehoshaphat king of Judah, sat either of
them on his throne, clothed in their robes, and they
sat in a void place at the enterin; of the gate of
BEFoRE CHRIST, 897.
The expedition, &c.
II. CHRONICLES, XVIII.
Samaria; and all the prophets prophesied before
them. 10 And Zedekiah the son of Chenaanah
had made him horns of iron, and said, Thus saith
the LoRD, with these thou shalt push Syria until
they be consumed. 11 And all the prophets pro-
phesied so, saying, Go up to Ramoth-gilead, and
prosper ; for the LoRD shall deliver it into the
hand of the king. 12 And the messenger that went
to call Micaiah spake to him, saying, Behold, the
words of the prophets declare good to the king
with one assent: let thy word therefore, I pray thee,
be like one of theirs, and speak thou good. 13 And
Micaiah said, As the LORD liveth, even what my
God saith that will I speak. 14 And when he was
come to the king, the king said unto him, Micaiah,
shall we go to Ramoth-gilead to battle, or shall
I forbear? and he said, Go ye up, and prosper,
and they shall be delivered into your hand. 15
And the king said to him, How many times shall
I adjure thee, that thou say nothing but the truth
to me in the name of the LORD?
I did see all Israel scattered upon the mountains,
as sheep that have no shepherd ; and the LORD
said, These have no master; let them return, there-
fore, every man to his house in peace. 17 And
the king of Israel said to Jehoshaphat, Did I not
tell thee, that he would not prophesy good unto me,
but evil 18 Again he said, Therefore, hear the
word of the Lord ; I saw the LORD sitting upon
his throne, and all the host of heaven standing on
his right hand, and on his left. 19 And the LORD
said, Who shall entice Ahab king of Israel, that
he may go up and fall at Ramoth-gilead 2 And
one spake, saying after this manner, and another
saying after that manner. 20 Then there came
out a spirit, and stood before the LoRD, and said,
I will erºtice him. And the LoRD said unto him,
Where with ? 21 And he said, I will go out, and
be a lying spirit in the mouth of all his prophets.
And the LORD said, Thou shalt entice him, and
thou shalt also prevail: go out, and do even so.
Now therefore, behold, the LoR19 hath put a lying
spirit in the mouth of these thy prophets, and the
LoRD hath spoken evil against thee. 23 Then
Zedekiah the son of Chenaanah came near, and
smote Micaiah upon the cheek, and said, Which
way went the Spirit of the LoRD from me to speak
unto thee? 24 And Micaiah said, Behold, thou
shalt see on that day when thou shalt go into an
inner chamber to hide thyself. 25 Then the king
of Israel said, Take ye Micaiah, and carry him back
to Amon the governor of the city, and to Joash the
king’s son ; 26 And say, Thus saith the king, Put
this fellow in the prison, and feed him with bread
of affliction and with water of affliction, until I
return in peace. 27 And Micaiah said, If thou
certainly return in peace, then hath not the Lo RD
spoken by me. And he said, Hearken, all ye
people.
This is almost word for word the same with what we had, 1
Kings xxii. We will not repeat what was there said, nor
have we much to add, but may take occasion to think,
1. Of the great duty of acknowledging God in all our ways,
and inquiring at his word, whatever we undertake. Jehosha-
phat was not willing to proceed till he had done this, v. 4.
By particular believing prayer, by an unbiassed consulting of
the scripture and our own consciences, and by an observant
regard to the hints of providence, we may make such inquiries,
and very much to our satisfaction.
2. Of the great danger of bad company even to good men ;
those that have most wisdom, grace, and resolution, cannot
be sure that they cannot converse familiarly with wicked peo-
ple, and get no hº them. Jehoshaphat here, in complai-
16 Then he said,
22
sance to Ahab, sits in his robes, patiently hearing the false
prophets speaking lies in the name of the Lord, (v. 9.) can
scarcely find in his heart to give him a too mild and gentle
reproof for hating a prophet of the Lord, (v. 7.) and dares not
rebuke that false prophet who basely abused that faithful
seer, nor oppose Ahab who committed him to prison. The
who venture among the seats of the scornful, cannot come o
without a great deal of the guilt attaching to, at least, the
omission of their duty, unless they have such measures of wis-
dom and courage as few can pretend to.
3. Of the unhappiness of those who are surrounded with
flatterers, especially flattering prophets, who cry peace to
them, and prophesy nothing but smooth things. Thus was
Ahab cheated into his ruin, and justly ; for he hearkened to
such, and preferred them that humoured him, before a good
prophet that gave him fair warning of his danger. Those do
best for themselves, that give their friends leave, and parti-
cularly their ministers, to deal plainly and faithfully with
them, and take it not only patiently, but kindly. That counsel
is not always best for us that is most pleasing to us.
4. Of the power of Satan, by the divine permission, in the
children of disobedience. One lying spirit can make 400 lying
prophets, and make use of them to deceive Ahab, v. 21. The
Devil becomes a murderer by being a liar, and destroys men
by deceiving them. .
5. Of the justice of God in giving those up to strong delu-
sions, to believe a lie, who will not receive the love of the
truth, but rebel against it, v. 21. Let the lying spirit prevail
to entice those to their ruin that will not be persuaded to their
duty and happiness.
6. Of the hard case of faithful ministers, whose lot it has
often been to be hated, and persecuted, and ill-treated, for
being true to their God, and just and kind to the souls of men.
Micaiah, for discharging a good conscience, was buffeted, im-
prisoned, and condemned to the bread and water of affliction.
But he could with assurance appeal to the issue, as all those
may do who are persecuted for their faithfulness, v. 27...The
day will declare who is right, and who is wrong, when Christ
will appear, to the unspeakable consolation of his persecuted
people, and the everlasting confusion of their persecutors,
who will be made to see in that day (v. 24.) what they will
not now believe. -
28 So the king of Israel, and Jehoshaphat the
king of Judah, went up to Ramoth-gilead. 29 And
the king of Israel said unto Jehoshaphat, I will
disguise myself, and will go to the battle; but put
thou on thy robes. So the king of Israel disguised
himself, and they went to the battle. 30 Now the
king of Syria had commanded the captains of the
chariots that were with him, saying, Fight ye not
with small or great, save only with the king of Israel.
31 And it came to pass, when the captains of the
chariots saw Jehoshaphat, that they said, It is the
king of Israel: therefore they compassed about
him to fight: but Jehoshaphat cried out, and the
LoRD helped him; and God moved them to depart
from him. 32 For it came to pass, that, when the
captains of the chariots perceived that it was not
the king of Israel, they turned back again from
pursuing him. 33 And a certain man drew a bow
at a venture, and smote the king of Israel between
the joints of the harness: therefore he said to his
chariot-man, Turn thine hand, that thou mayest
carry me out of the host; for I am wounded. 34
And the battle increased that day : howbeit the
king of Israel stayed himself up in his chariot
against the Syrians until the even ; and about the
time of the sun going down he died.
We have here, 1. Good Jehoshaphat exposing himself in
his robes; thereby endangered, and yet delivered. We have
reason, to think that Ahab, while he pretended friendship
really aimed at Jehoshaphat’s life, to take him off, that he
might have the management of his successor, who was his
son-in-law, else he would never have advised him to enter into
the battle with his robes on, which was but to make himself
an easy mark to the enemy : and, if he really intended that,
It was as unprincipled a piece of treachery as ever man was
guilty of, and justly was he himself taken in the pit he digged
for his friend. The enemy had soon an eve upon the robes,
REFORE Christ, 897,
Jehoshaphat's charge.
II. CHRONICLES, XIX.
and vigorously attacked the unwary prince, who, now when it
was too late, wished himself in the habit of the poorest soldier,
rather than in his princely raiment. He cried out, either to
his friends to relieve him ; (but Ahab took no care of that:)
or to his enemies, to rectify their mistake, and let them know
-that he was not the king of Israel ; or to God, for succour and
deliverance ; to whom else should he cry? And he found it
was not in vain, The Lord helped him out of his distress, by
moving the captains to depart from him, v. 31. God has all
men's hearts in his hand, and turns them as he pleases, con-
trary to their own first intentions, to serve his purposes. Many
are moved unaccountably both to themselves and others, but
an invisible power moves them. 2, Wicked Ahab disguising
himself, arming himself; thereby, he thought, securing him-
self, and yet slain, v. 33. No art, no arms, can save those
whom God has appointed to ruin. What can hurt those whom
God will protect? and what can shelter those whom God will
destroy? Jehoshaphat is safe in his robes, Ahab killed in his
armour; for the race is not to the swift, nor the battle to the
strong. .
CHAP. XIX.
3% have here a furiher account of the good reign of Jehoshaphat. I. His
feturn in peace to Jerusalem, v. l. II. The reproof given him for his
teague with Ahab, and his acting in conjunction with him, v. 2, 3. III.
The great care he took thereupon, to reform his kingdom, v. 4. IP. The
instructions he gave to his judges, both those in the country towns that kept
the inferior courts, (v. 5–7.) and those in Jerusalem that sat in the su-
preme judicature of the kingdom, v. 8—ll.
H ND Jehoshaphat the king of Judah returned
to his house in peace to Jerusalem. 2 And
Jehu, the son of Hanani the seer, went out to meet
him, and said to king Jehoshaphat, Shouldest thou
help the ungodly, and love them that hate the
LoRD ! therefore is wrath upon thee from before the
DORD. 3 Nevertheless, there are good things found
in thee, in that thou hast taken away the groves out
of the land, and hast prepared thine heart to seek
God. 4 And Jehoshaphat dwelt at Jerusalem: and
he went out again through the people, from Beer-
sheba to mount Ephraim, and brought them back
unto the LoRD God of their fathers.
Here is, I. The great favour God showed to Jehoshaphat,
.1. In bringing him back in safety from his dangerous expe-
dition with Ahab, which had like to have cost him dear; (v.1.)
He returned to his house in peace. Notice is taken of this, to
intimate, (1.) That he fared better than he had expected. He
had been in imminent peril, and yet came home in peace.
Whenever we return in peace to our houses, we ought to ac-
knowledge God’s providence in preserving our going out and
our coming in. But, if we have been kept through more than
ordinary dangers, we are, in a special manner, bound to be
thankful. There was but a step perhaps between us and death,
and yet we are alive. (2.) That he fared better than he de-
served ; he was out of the way of his duty; had been out upon
an expedition which he could not well account for to God and
his conscience, and yet he returned in peace; for God is not
extreme to mark what we do amiss, nor does he withdraw his
protection every time we forfeit it. (3.) That he fared better
than Ahab king of Israel did, who was brought home slain :
though Jehoshaphat had said to Ahab, I am as thow art, God
distinguished him, for he knows and owns the way of the right-
eous, but the way of the ungodly shall perish. Distinguishing
mercies lay under peculiarly strong isſiºns: two kings in
the field together, one taken and the other left, one brought home
in blood, the other in peace.
. 2. In sending him a reproof for his affinity with Ahab. It
is a great mercy to be made sensible of our faults, and to be
told, in time, wherein we have erred, that we may repent, and
amend the error, before it be too late. The prophet by whom
the reproof is sent, is Jehu the son of Hanani : the father was
an eminent prophet in the last reign, as appeared by Asa's
putting him in the stocks for his plain dealing; yet the son
was not afraid to reprove another king. St. Paul would have
his son Timothy not only not discouraged, but animated, by
his sufferings, 2 Tim. iii. 11, 14.
(1.) He tells them plainly, that he had done very ill in join-
ing with Ahab ; “Shouldest thou, a godly man, help the un-
godly, give them a hand of fellowship, and lend them an assist-
ing hand?” Or, “...Shouldest thou love them that hate the Lord?
wilt thou lay those in thy bosom whom God beholds afar off?”
It is the black character of wicked people, that they are haters
of God, Rom. i. 30. Idolaters are so reputed in the second
'Goramandment: and therefore it is not for those that love God
off. 33
—r
to take delight in them, or contract an intimacy with them.
Do not I hate those, says David, that hate thee? Ps. cxxxix. 22,
22. Those whom the grace of God has dignified, ought not to
debase themselves. Tet God’s people be of God’s mind.
. (2.) That God was displeased with him for doing this:
“There is wrath upon thee, from before the Lord, and thru
must, by repentance, make thy peace with him, or it will tº
the worse for thee.” He did so, and God’s anger was tus fled
away. Yet his trouble, as recorded in the next chapter, was
a rebuke to him for meddling with strife that belonged not to
him. If he be so fond of war, he shall have enough of it.
And the great mischiefs which his seed after him fell into by
the house of Ahab, was the just punishment of his affinity with
that house. -
(3.) Yet he takes notice of that which was praiseworthy,
as it is proper for us to do when we give a reproof; (v. 3.)
“ There are good things found in thee; and therefore, though
God be displeased with thee, he does not, he will not cast thee
His abolishing idolatry with a heart fixed for God, and
engaged to seek him, was a good thing, which God accepted
of, and would have him go on with, notwithstanding.
II. The return of duty which Jehoshaphat made to God for
this favour. He took the reproof well, was not wroth with the
Seer, as his father was, but submitted. Tet the righteous smite
ºne, it shall be a kindness. See what effect the reproof had upon
him. 1. He dwelt at Jerusalem ; (v. 4.) minded his own busi-
ness at home, and would not expose himself by making any
more such visits to Ahab. Rebuke a wise man, and he will be
get wiser, and will take warning, Prov. ix. 8, 9. 2. To atone
(as I may say) for the visit he made to Ahab, he made a pious
profitable visitation of his own kingdom ; he went out through
the people in his own person, from Beer-sheba in the south to
mount Ephraim in the north, and brought them back to the
Lord God of their fathers, that is, did all he could towards it.
(1.) By what the prophet said, he perceived that his former
attempts for reformation were well-pleasing to God, and there-
fore he revived them, and did what was then left undone. It
is good when commendations thus quicken us to our duty, and
when the more we are praised for doing well, the more vigor-
ous we are in well-doing. (2.) Perhaps he found that his late
affinity with the idolatrous house of Ahab, and kingdom of
Israel, had had a bad influence upon his own kingdom ; many
we may suppose, were emboldened to revolt to idolatry, when
they saw even their reforming king so intimate with idolaters;
and therefore he thought himself doubly obliged to do all he
could to restore them. If we truly repent of our sin, we shall
do our utmost to repair the damage we have any way done by
it to religion, or the souls of others. We are particularly cor
cerned to recover those that have fallen into sin, or been hard-
ened in it, by our example. .
5 And he set judges in the land, throughout all
the fenced cities of Judah, city by city, 6 And
said to the judges, Take heed what ye do: for ye
judge not for man, but for the LoRD, who is with
you in the judgment. 7 Wherefore now, let the
fear of the LoRD be upon you ; take heed and do it:
for there is no iniquity with the Lok D our God, no
respect of persons, nor taking of gifts. , 8 Moreover,
in Jerusalem did Jehoshaphat set of the Levites,
and of the priests, and of the chief of the fathers of
Israel, for the judgment of the LORD, and for con-
troversies, when they returned to Jerusalem. 9
And he charged them, saying, Thus shall ye do in
the fear of the LoRD, faithfully, and with a perfect
heart. 10 And what cause soever shall come to
| you of your brethren that dwell in their cities,
between blood and blood, between law and com-
mandment, statutes and judgments, ye shall even
warn them that they trespass not against the LORD,
and so wrath come upon you, and upon your bre-
thren : this do, and ye shall not trespass. 11 And,
behold, Amariah the chief priest is over you in all
matters of the Lord ; and Zebadiah the son of
Ishmael, the ruler of the house of Judah, for all
the king’s matters: also the Levites shall be officers
before you. Deal courageously, and the LORD shall
be with the good. *
Jehoshaphat having done what he could to make his people
good, he is here providing, if possible, %;" them so by the
BEFORE CHRIST, 892.
Jehoshaphat’s prayer.
II. CHRONICLES, XX.
influence of a settled magistracy. He had sent preachers
among them, to instruct them, (ch. xvii. 7–9.) and that pro-
vision did well; but now he saw it further requisite to send
judges among them, to see the laws put in execution, and to
be a terror to evil doers. It is probable that there were judges
up and down the country before, but either they neglected
their business, or the people slighted them, so that the end of
the institution was not answered ; and therefore it was neces-
sary it should be new modelled, new men employed, and a new
charge given them. That is it which is here done.
I. He erected inferior courts of justice in the several cities
of the kingdom, v. 5. The judges of these courts were to
keep the people in the worship of God, to punish the viola-
tions of the law, and to decide controversies between man and
man. Here is the charge he gave them ; (v. 6.) in which
we have,
1. The means he prescribes to them for the keeping of them
close to their duty; and these are two.
and circumspection ; Take heed what ye do ; v. 6. And again,
(1.) Great caution
“ Take heed and do it ; (v. 7.) mind your business; take heed
of making any mistakes; be afraid of misunderstanding any
point of law, or the matter of fact.”
Judges, of all men, have
need to be cautious, because so much depends upon their tak-
ing a thing right. (2.) Great piety and religion : “Let the
fear of God be upon you ; that will be a restraint upon you
to keep you from doing wrong, (Neh. v. 15. Gen. xlii. 18.) .
and an engagement to you to be active in doing the duty of
your place.” Let destruction from God be a terror to them, as
Job speaks, (Job xxxi. 23.) and then they will be a terror to
none but evil doers. *
3. The motives he would have them consider, to engage
them to faithfulness ; there are three, all taken from God. |
(1.) That from him they had their commission ; his ministers
they were. The powers that be are ordained by him, and for
him.
“Ye judge not for man, but for the Lord ; your business
is to glorify him, and serve the interests of his kingdom among
33
Iſle Ils
(2.) That his eye was upon them ; “He is with you in
the judgment, to take notice what you do, and call you to an
account if you do amiss.” (3.) That he is the great Example
of justice to all magistrates: There is no iniquity with him, no
bribery, nor respect of persons. Magistrates are called gods,
and therefore must endeavour to resemble him. g
T.I. He erected a supreme court at Jerusalem, which was
advised with, and appealed to, in all the difficult cases that
occurred in the inferior courts, and which gave judgment upon
demurrers, (to speak in the language of our own law,) special
verdicts, and writs of error.
This court sat in Jerusalem, for
there were set the thrones of judgment, there they would be under
the inspection of the king himself. Observe,
1. The causes cognizable in this court; and they were of
two kinds, as with us. (1.) Pleas of the crown, called here
the judgment of the Lord, because the law of God was the law
of the realm.
All criminals were charged with the breach of
some part of his law, and were said to offend against his peace,
his crown, and dignity. (2.) Common pleas, between party
and party, called here controversies, (v. 8.) and causes of their
brethren, (v. 10.) differences between blood and blood. This
refers to Deut. xvii. 8. between the blood of the person slain
and the blood of the manslayer. Since the revolt of the ten
tribes, all the cities of refuge, except Hebron, belonged to the
kingdom of Israel ; and therefore, we may suppose, the courts
of the temple, or the horns of the altar, were chiefly used as
sanctuaries in that case, and hence the trial of homicides was
reserved for the court at Jerusalem. If the inferior judges
did not agree about the sense of any law or commandment,
any statute or judgment, this court must determine the con- | * g tº
3. therein, and have built thee a sanctuary therein for
troversy.
2. The judges of this court were some of the Levites and
priests that were most learned in the law, eminent for wisdom,
and of approved integrity, and some of the chief of the fathers
of Israel; peers of the realm, as I may call them, or persons of
age and experience, that had been men of business, who
would be the most competent judges of matters of fact, as the
priests and Tevites were of the sense of the law.
3. The two chiefs, or presidents, of this court. Amariah,
the high priest, was to preside in ecclesiastical causes, to
direct the court, and be the mouth of it, or perhaps to be last
consulted in cases which the judges themselves doubted of.
Zebadiah, the prime minister of that state, was to preside in
all civil causes, v. 11. Thus there are diversities of gifts and
operations, but all from the same Spirit, and for the good of
the body. Some understand best the matters of the Lord,
others the king's matters ; neither can say to the other, I have
*10 need of thee, for God’s Israel has need of both.; and as
every one has rººd the gift, so let him minister the same.
Blessed be God for magistrates and ministers; scribes and
statesmen ; men of books, and men of business.
4. The inferior officers of the court; some of the Levites:
(such as had not abilities to qualify them for judges) shall be
officers before you, v. 11. They were to bring causes into the
court, and to see the sentence of the judges executed. Andº
these hands and feet were as necessary in their places, as the
eyes and heads, (the judges,) in theirs. -
5. The charge which the king gave them. (1.) They must
see to it that they acted from a good principle; they must do
all in the fear of the Lord, setting him always before them, and
then they would act faithfully, conscientiously, and with a
perfect, wºright heart, v. 9. (2.) They must make it their
great and constant care to prevent sin, to warn the people that
they trespass not against the Lord, inspire them with a dread of
| sin, not only as hurtful to themselves and the public peace,
but as an offence to God, and that which would bring wrath.
upon the people if they committed it, and upon the magis-
trates if they did not punish it. This do, and ye shall not tres-
pass; this implies that those who have power in their hands,
contract the guilt of sin themselves, if they do not use their
power for the preventing and restraining of sin in others.
“. You trespass if you do not keep them from trespassing.”
(3.) They must act with resolution. “Deal courageously,
and fear not the face of man; be bold and daring in the dis-
charge of your duty, and, whoever is against you, God will;
protect you, The Lord shall be with the good.” Wherever he:
finds a good man, a good magistrate, he will be found a
good God.
. CHAP. XX.
We have here, I. The great danger and distress that Jehoshaphat and his.
kingdom were in from a foreign invasion, v. 1, 2. II. The pious course
he took for their safety, by fasting, and praying, and seeking God, v.
3–13. III. The assurance which God, by a prophet, immediately gave:
them of victory, v. 14—17. IP. Their thankful believing reception of
those assurances, v. 18–21. W. The defeat which God gave to their
enemies, thereupon, v. 22–25. PTI. A solemn thanksgiving which they
kept for their victory, and for the happy consequences of it, v. 26–30.
*II. The conclusion of the reign of Jehoshaphat, not without some
blemishes, v. 31–37.
l I. came to pass after this also, that the children
of Moab, and the children of Ammon, and with
them other beside the Ammonites, came against Je-
hoshaphat to battle. 2 Then there came some that
told Jehoshaphat, saying, There cometh a great
multitude against thee from beyond the sea, on this
side Syria: and, behold, they be in Hazazon-tamar,
which is En-gedi. 3 And Jehoshaphat feared, and
set himself to seek the Lord, and proclaimed a fast
throughout all Judah. 4 And Judah gathered them-
selves together to ask help of the LORD ; even out of
all the cities of Judah they came to seek the LORD.
5 And Jehoshaphat stood in the congregation of
Judah and Jerusalem, in the house of the LORD,
before the new court, 6 And said, O Lord God of
our fathers, art not thou God in heaven 2 and rulest
not thou over all the kingdoms of the heathen 7 and
in thine hand is there not power and might, so that
none is able to withstand thee ? 7 Art not thou our
God, who didst drive out the inhabitants of this land
before thy people Israel, and gavest it to the seed of
Abraham thy friend for ever ? 8 And they dwelt
thy name, saying, 9 If, when evil cometh upon us,
as the sword, judgment, or pestilence, or famine, we
stand before this house, and in thy presence, (for
thy name is in this house,) and cry unto thee in our
affliction, then thou wilt hear and help. 10 And
now, behold, the children of Ammon, and Moab, and
mount Seir, whom thou wouldest not let Israel in-
vade, when they came out of the land of Egypt, but
they turned from them, and destroyed them not :
11 Behold, I say, how they reward us, to come to
cast us out of thy possession, which thou hast given
us to inherit. 12 O our God, wilt thou not judge
them? for we have no might against this great com-
pany that cometh against us; neither know we what
to do: but our eyes are upon thee. 13 And all Ju-
BEFORE CHRIST, 897.
Jehoshaphaë's prayer.
II. CHRONICLES, XX.
dah stood before the Lord, with their little ones,
their wives, and their children.
We left Jehoshaphat, in the foregoing chapter, well em-
ployed in reforming his kingdom, and providing for the due
administration of justice, and support of religion, in it, and
expected nothing but to hear of the peace and prosperity of his
reign ; but here we have him in distress, which distress, how-
ever, was followed by such a glorious deliverance as was an
abundant recompence for his piety. If we meet with trouble
in the way of duty, we may believe it is that God may have an
opportunity of showing us so much the more of his marvellous
loving-kindness. We have here,
I. A formidable invasion of Jehoshaphat’s kingdom by the
Moabites and Ammonites, and their auxiliaries, v. 1. Jeho-
shaphat was surprised with the intelligence of it, when the
'enemy had already entered his country, v. 2. What pretence
they had to quarrel with Jehoshaphat, does not appear; they
are said to come from beyond the sea, meaning the dead sea,
where Sodom had stood. It should seem, they marched
through those of the ten tribes that lay beyond Jordan, and
they gave them passage through their borders; so ungrateful
were they to Jehoshaphat, who had lately put his hand to
help them, in recovering Ramoth-gilead. Several nations
joined in this confederacy, but especially the children of Lot,
whom the rest helped, Ps. lxxxiii. 6–8. The neighbouring
nations had feared Jehoshaphat, (ch. xvii. 10.) but perhaps
*is affinity with Ahab had ſessened him in their esteem, and
they had some intimation that his God was displeased with
him for it, which they fancied would give them an opportunity
to make a prey of his kingdom. t
II. The preparation Jehoshaphat made against the invaders.
No mention is made of his mustering his forces, which yet it
is most probable that he did, for God must be trusted in the
use of means. But his great care was, to obtain the favour of
God, and secure him on his side, which perhaps he was the
more solicitous about, because he had been lately told that
there was wrath upon him from before the Lord, ch. xix. 2.
But he is of the mind of his father Í)avid, If we must be cor-
Tected, yet let us not fall into the hands of man. 1. He feared 3
consciousness of guilt made him fear; those that have least ||
$ºn, are most sensible of it: the surprise added to the fright.
Holy fear is a spur to prayer and preparation, Heb. xi. 7. 2.
He set himself to seek the Lord, and, in the first place, to make
him his friend. They that would seek the Lord so as to find
him, and to find favour with him, must set themselves to seek
bim, must do it with fixedness of thought, with sincerity of
*ntention, and with the utmost vigour and resolution to con-
ºnlie, seeking him. 3. He proclaimed a fast throughout all
Judah, appointed a day of humiliation and prayer, that they
might join together in confessing their sins, and asking help of
the Lord. Fasting from bodily refreshments, upon such ex.
traordinary occasions, is a token of self-judging for the sins
We have committed, (we own ourselves unworthy of the bread
We ext, and that God might justly withhold it from us,) and
of self-denial for the future ; fasting for sin implies a resolu-
tion to fast from it, though it has been to us as a sweet morsel.
Magistrates are to call the people to the duty of fasting and
Prayer upon such occasions, that it may be a national act,
and so may obtain national mercies. 4. The people readily
assembled out of all the cities of Judah in the court of the
temple, to join in prayer, (v. 4.) and they stood before the Lord,
as beggars at his door, with their wives and children; they
and their families were in danger, and therefore they bring
‘them With them to seek the Lord. “Lord, we are indeed a
provoking people, that deserve to be abandoned to ruin ; but
there are little ones that are innocent, let not them perish in
the storm.” Nineveh was spared for the sake of the little ones,
Jonah iy. 2. The place they met in was the house of the Lord,
before the new court, which was perhaps lately added to the
former courts, that, as some think, which was called the
ºgurt of the women ; thus they came within reach of that gra-
Sious promise which God made, in answer to Solomon’s
praye, (ch. vii. 15.) Mine ears shall be attent to the prayer that
$ made in this place. Jehoshaphat himself was the mouth of
the congregation to God, and did not devolve the work upon
his chaplains. T hough the kings were forbidden to burn in-
cense, they were allowed to pray and preach ; as Solomon,
and Jehoshaphat here. -- -
The prayer Jehoshaphat prayed, upon this occasion, is here
recorded, or part of it; and an excellent prayer it is.
(1.) He acknowledges the sovereign dominion of the Divine
3Providence; he gives to God the glory of it, and takes to him.
self the comfort of it, v. 6. “Art not thou God in heaven?”
*No doubt, thou art, which none of the gods of the heathen
are ; make it to appear then.
and warrant it against all unjust claims.
lord, wilt thou not hold thine own 7" v. 11.
... fº
-*.
Is not thy dominion supreme
over kings themselves, and universal over all kingdoms, even
those of the heathen that know thee not ? Control these
heathen then ; set bounds to their daring, threatening insults.
Is there not in thy hand the power and might which none is
able to withstand? Lord, exert it on our behalf. Glorify thine
own omnipotence.”
(2.) He lays hold on their covenant-relation to God, ant-
interest in him. “Thou that art God in heaven art the God of
our fathers, (v. 6.) and our God, v. 7. Whom should we seek
to, whom should we trust to, for relief, but to the God we have
chosen and served 2*
(3.) He shows the title they had to this good land they were
now in possession of; an indisputable title it was, Thow gavest
it to the seed of Abraham thy friend. This is referred to, James
ii. 23. to show the honour of Abraham, that he was called the
friend of God ; we are his seed; and hope to be beloved for the
father’s sake ; Rom. xi. 28. Deut. vii. 8, 9.
“We hold this,
Lord, maintain thine own grant,
Suffer us not to be
cast out of thy possession, we are tenants, thou art our land-
They that use
what they have for God, may comfortably hope that he will
Secure it to them. -
(4.) He makes mention of the sanctuary, the temple they
had built for God’s name, (v. 8.) not as if that merited any
thing at God’s hand, for of his own they gave him, but it was
land by grant from thee.
such a token of God’s favourable presence with them, that
they had promised themselves he would hear and help them,
when, in their distress, they cried to him before that house, v.
8, 9. “Lord, when it was built, it was intended for the en-
couragement of our faith at such a time as this. Here thy
name is, here we are ; Lord, help us, for the glory of thy
name.”
(5.) He pleads the ingratitude and Injustice of his enemies;
“We are such as it will be thy glory to appear for; they are
such as it will be thy glory to appear against ; for,” [1..]
“They ill requite our ancient kindnesses. Thou wouldest not
let Israel invade them, nor give them any disturbance; (Deut.
ii. 5, 9, 19.) Meddle not with the Edomites, distress not the
Moabites, come not nigh the children of Ammon, no, not though
they provoke you ; yet now see how they invade us.”. We
may comfortably appeal to God against those that render us
evil for good. [2.] “They break in upon our ancient rights.
They come to cast us out of our possessions, and seize our land
for themselves ; O our God, wilt thow not judge them 2 v. 12.
Wilt thou not give sentence against them, and execute it upon
them 7”. The justice of God is the refuge of those that are
wronged. -
(6.) He professes his entire dependence upon God for de-
liverance; though he had a great army on foot, and well dis-
ciplined, yet, he said, “We have no might against this great
company, none without thee, none that we can expect, any
thing from, without thy special presence and blessing, none to
boast of, none to trust to ; but our eyes are upon thee, we rely
upon thee, and from thee is all our expectation. The disease
seems desperate, we know not what to do, we are quite at a loss,
in a great strait ; but this is a sovereign remedy, our eyes are
wpon thee, an eye of acknowledgment and humble submission,
an eye of faith and entire dependence, an eye of desire and
hearty prayer, an eye of hope and patient expectation. In
thee, O God, do we put our trust ; our souls wait on thee.”
14 Then upon Jahaziel, the son of Zecharia, the
son of Benaiah, the son of Jeiel, the son of Matta-
niah, a Levite, of the sons of Asaph, came the Spirit
of the Lord in the midst of the congregation ; 15
And he said, Hearken ye, all Judah, and ye inhabit-
ants of Jerusalem, and thou king Jehoshaphat;
Thus saith the LoRD unto you, Be not afraid nor dis-
mayed by reason of this great multitude; for the
battle is not yours, but God’s, 16 To-morrow go ye
down against them : behold, they come up by the
cliff of Ziz; and ye/shall find them at the end of the
brook, before the wilderness of Jeruel. 17 Ye shall
not need to fight in this battle ; set yourselves, stand
ye still, and see the salvation of the Lo RD with you,
O Judah and Jerusalem : fear not, nor be dismayed;
to-morrow go out against them; for the Lok D will be
with you. 18 And Jehoshaphat bowed his head,
with his face to the ground : and all Judah and the
inhabitants of Jerusalem fell before the LoRD,
}077
BEFORE CHRIST, 892.
II. CHRONICLES, XX. Destruction of the enemy.
frº-
worshipping the Lord. 19 And the Levites, of the
children of the Kohathites, and of the children
of the Korhites, stood up to praise the Lo RD God of
Israel with a loud voice on high.
We have here God’s gracious answer to Jehoshaphat’s
prayer; and it was a speedy answer; While he was yet speaking,
God heard : before the congregation was dismissed, they had
assurance given them that they should be victorious, for it is
never in vain to seek God. -
1. The spirit of prophecy came upon a Levite that was pre-
sent, not in any place of eminency, but in the midst of the
congregation, v. 14. The spirit, like the wind, blows where,
and on whom, he listeth. He was of the sons of Asaph, and
therefore one of the singers; on that office God would put an
honour. Whether he was a prophet before this or no, is un-
certain, most probably, he was, which would make him the
more regarded. There needed no sign, the thing itself was to
be performed the very next day, and that would be confirmation
enough to his prophecy. -
2. He encouraged them to trust in God, though the danger
was very threatening, v. 15. “Be not afraid ; you have ad-
mitted fear enough to bring you to God, do not now admit
that which will drive you from him again. The battle is not
Jours ; it is not in your own strength, nor for your own cause,
that you engage, the battle is God’s, he does, and will, as you
have desired, interest himself in the cause.” -
3. He gives them intelligence of the motions of the enemy,
and orders them to march toward them, with particular di-
rections where they should find them. To-morrow, (the day
after the fast,) go ye down against them, v. 16, 17. It is fit
that he who commands the deliverance should command those
for whom the deliverance is to be wrought, and give the neces-
sary orders, both for time and place.
4. He assures them that they should be, not the glorious
instruments, but the joyful spectators, of the total defeat of
the enemy. “You shall not need to strike a stroke, the work
shall be done to your hands, only stand still and see it,” v.
17. As Moses said to Israel at the Red sea, (Exod. xiv. 13.)
“. God is with you, who is able to do his work himself, and
will do it. If the battle be his, the victory shall be his too.”
Let but the Christian soldier go out against his spiritual ene-
mies, and the God of peace will tread them under his feet, and
make him more than a conqueror.
5. Jehoshaphat and his people received these assurances
with faith, reverence, and thankfulness. (1.) They bowed their
heads. Jehoshaphat first, and then all the people fell before
the Lord, and worshipped; receiving with a holy awe and fear
of God this token of his favour, and saying with faith, Be it
wnto us according to thy word, (2.) They lifted, up their
Voices in praise to God, v. 19. An active faith can give thanks
for a promise, though it be not yet performed, knowing that
God’s bonds are as good as ready money ; God hath spoken
in his holiness, I will rejoice, Ps. lx. 5.
20 And they rose early in the morning, and went
forth into the wilderness of Tekoa : and as they
Wēnt forth, Jehoshaphat stood and said, Hear me,
O Judah, and ye inhabitants of Jerusalem; Believe
in the LORD your God, so shall ye be established;
believe his prophets, so shall ye prosper. 21 And
when he had consulted with the people, he appoint-
ed singers unto the Lord, and that should praise the
beauty of holiness as they went out before the army,
and to say, Praise the Lord ; for his mercy endureth
for ever. 22 And when they began to sing and to
praise, the LORD set ambushments against the chil-
dren of Ammon, Moab, and mount Seir, which were
come against Judah; and they were smitten. 23
For the children of Ammon and Moab stood up
against the inhabitants of mount Seir, utterly to
slay and destroy them ; and when they had made an
end of the inhabitants of Seir, every one helped to
destroy another. 24 And when Judah came toward
the watch-tower in the wilderness, they looked unto
the multitude, and, behold, they were dead bodies
fallen to the earth, and none escaped. 25 And
when Jehoshaphat and his people came to take
away the spoil, #. them, they found among them in
abundance, both riches with the dead bodies, and
precious jewels, (which they stripped off for them-
selves,) more than they could carry away: and they
were three days in gathering of the spoil, it was so
much. 26 And on the fourth day, they assembled
themselves in the valley of Berachah ; for there they
blessed the Lord : therefore the name of the same
place was called, The valley of Berachah, unto this
day. 27 Then they returned every man of Judah
and Jerusalem, and Jehoshaphat in the fore-front of
them, to go again to Jerusalem with joy: for the
LoRD had made them to rejoice over their enemies.
28 And they came to Jerusalem with psalteries and
harps and trumpets, unto the house of the LORD.
29 And the fear of God was on all the kingdoms of
those countries, when they had heard that the LORD.
had fought against the enemies of Israel. 30. So
the realm of Jehoshaphat was quiet; for his God.
gave him rest round about.
We have here the foregoing prayer answered, and the fore:
going promise performed, in the total overthrow of the enemies
forces, and the triumph (for so it was rather than a victory) of
Jehoshaphat’s forces over them.
I. Never was army drawn out to the field of battle so as
Jehoshaphat’s army was. He had soldiers ready prepared
for war, (ch. xvii. 18.) but here is no notice taken of their
military equipment, their swords or spears, their shields or
bows. But Jehoshaphat took care, 1. That faith, should be
their armour; as they went forth, instead of calling them to
handle their arms, and stand to them, to keep ranks, observe
orders, and fight valiantly, he bids them believe in the Lord
God, and give credit to his word in the mouth of his prophets,
then they should prosper and be established, v. 20. That is
true courage which faith inspires a man with 3 nor will any
thing contribute more to the establishing of the heart, in
shaking times, than a firm belief of the power, and mercy, and
promise, of God. The heart was fired, that thus trusteth in
the Lord, and is kept in perfect peace. In our spiritual con-
flicts, this is the victory, this is the prosperity, even our faith.
2. That praise and thanksgiving should be their vanguard, v.
21. Jehoshaphat called a council of war, and it was resolved
to appoint singers to go out before the army, to charge in the
front, who had nothing else to do but to praise God, to praise
his holiness, which is his beauty; to praise him as they did
in the temple, that beauty of holiness, with that ancient and
good doxology, which eternity itself will not wear thread-bare,
Praise the Lord ; for his mercy endureth for ever. By this
strange advance toward the field of battle, Jeshoshaphat
intended to express his firm reliance upon the word of God,
(which enabled him to triumph before the battle,) to animate
his own soldiers, to confound the enemy, and to engage God:
on their side; for praise pleases God better than all burnt-
offering and sacrifice.
II. Never was army so unaccountably destroyed as that of
the enemy; not by thunder, or hail, or the sword of an angel,
not by dint of sword, or strength of arm, or any surprising
alarm, like that which Gideon gave the Midianites; but the
Lord set ambushments against them, either hosts of angels,
or, as Bishop Patrick thinks, their own ambushluents, whom
God struck with such confusion, that they fell upon their own
friends as if they had been enemies, and every one helped to
destroy another, so that none escaped. This God did, when his
people began to sing and to praise, (v. 22.) for he delights to
furnish those with matter for praise that have hearts for it.
We read of his being angry at the prayers of his people, (Ps.
lxxx. 4.) but never at their praises. When they did but
begin the work of praise, God perfected the work of their
deliverance. What ground there was for their jealousies one
of another, does not appear, perhaps there was none ; but so it
was, that the Ammonites and the Moabites fell foul upon the
Edomites, and cut them off, and then they fell out with one:
another, and cut one another off, v. 23. Thus God often
makes wicked people instruments of destruction to one an-
other; and what alliances can be so firm as to keep those
together whom God designs to dash in pieces one against
another ? See the mischievous consequences of divisions
which neither of the contending parties can give any goo
account of the reason of. Those are wretchedly infatuated
to their ruin, that fall foul upon their friends as if they were
enemies.
T}EFORE CHRIST, 889.
Death of Jehoshaphat.
II. CHRONICLES, XXI.
III. Never was spoil so cheerfully divided, for Jehoshaphat’s
3rmy had nothing to do beside ; the rest was done for them.
When they came to the view of this vast army, instead of find-
ing living men to fight with, they found them all dead men,
and their carcasses spread as dung upon the face of the earth,
v. 24. See how rich God is in mercy to them that call upon
him in truth, and how often he outdoes the prayers and ex-
pectations of his people. Jehoshaphat and his people prayed
to be delivered from being spoiled by the enemy; and God
not only did that, but enriched them with the spoil of the
enemy. The plunder of the field was very great, and very
rich ; they found precious jewels with the dead bodies, which
yet could not save thern from being loathsome carcasses; the
spoil was more than they could carry away at once, and they
, were three days in gathering it, v. 25. Now it appeared what
was God’s end in bringing this great army against Judah ; it
was to humble them and prove them, that he might do them
good in their latter end. It seemed, at first, a disturbance to
their reformation, but it proves a recompence of it.
IV. Never was victory celebrated with more solemn and en-
larged thanksgivings. 1. They kept a day of praise in the
camp, before they drew their forces out of the field. Many
thanksgivings, no doubt, were offered up to God immediately;
but on the fourth day they assembled in a valley, where they
blessed God with so much zeal and fervency, that that day’s
work gave a name to the place, the valley of Berachah, that is,
of blessing, v. 26. The remembrance of this work of wonder
was hereby perpetuated for the encouragement of succeeding
generations to trust in God. 2. Yet they did not think this
enough, but came in solemn procession, all in a body, and
Jehoshaphat at the head of them, to Jerusalem, that the coun-
try, as they passed along, might join with them in their praises,
and that they might give thanks for the mercy there where they
had by prayer obtained it, in the house of the Lord, v. 27, 28.
Praising God must not be the work of a day only; but our
praises, when we have received mercy, must be often repeated,
as our prayers were, when we were in the pursuit of it. Every
day we must bless God; as long as we live, and while we have
any being, we must praise him, spending our time in that work
in which we hope to spend our eternity. Public mercies call
for public acknowledgments, in the courts of the Lord's house,
s. cxvi. 19.
W. Never did victory turn to a better account than this; for,
1. Jehoshaphat's kingdom was hereby made to look very great
and considerable, abroad, v. 29. When they heard that God
fought thus for Israel, they could not but say, There is none like
wnto the God of Jeshurun, and, Happy art thou, O Israel! It
begat in the neighbours a reverence of God, and a cautious fear
of doing any injury to his people. It is dangerous fighting
against those who have God with them. It was made very
easy and quiet at home, v. 30. They were quiet among them-
selves. Those that were displeased at the destroying of the
images and groves, were now satisfied, and obliged to own,
that, since the God of Israel could deliver after this sort, he
only is to be worshipped, and in that way only which himself
has appointed. They were also quiet from the fear of insults
from their neighbours, God having given them rest round
about. And if he give rest, who can give disturbance?
31 And Jehoshaphat reigned over Judah. He
was thirty and five years old when he began to
reign ; and he reigned twenty and five years in
Jerusalem : and his mother's name was Azubah the
daughter of Shilhi. 32 And he walked in the way
of Asa his father, and departed not from it, doing
that which was right in the sight of the Lord. 33
Howbeit the high places were not taken away; for
as yet the people had not prepared their hearts unto
the God of their fathers. 34 Now the rest of the acts
of , Jehoshaphat, first and last, behold they are
written in the book of Jehu, the son of Hānani,
who is mentioned in the book of the Kings of Israel.
35 And after this did Jehoshaphat king of Judah
join himself with Ahaziah king of Israel, who did
very wickedly. 36 And he joined himself with him
to make ships to go to Tarshish : and they made the
ships in Ezion-gaber. 37 Then Eliezer, the son of
Dodavah of Mareshah, prophesied against Jehosha-
phat, saying, Because thou hast joined thyself with
Ahaziah, the LoRD hath broken thy works. And
the ships were broken, that they were not able to
go to Tarshish.
We are now drawing toward the close of the history of Je-
hoshaphat's reign, for a further account of which, they who
lived when this book was published were referred to an authen-
tic history of it, written by Jehu the prophet, (ch. xix. 2.)
which was then extant, v. 34. This was the general character
of his reign, that he did that which was right in the sight of
the Lord; kept close to the worship of God himself, and did
what he could to keep his people close to it. But two things
are here to be lamented. -
1. The people still retained a partiality for the high places,
v. 33. Those that were erected to the honour of strange gods
were taken away, (ch. xvii. 6.) but those where the true God
was worshipped, being less culpable, were thought allowable,
and Jehoshaphat was loth to disoblige the people so far as to
take them away, for as yet they had not prepared their hearts
to the God of their fathers. They complied with Jehoshaphat's
reformation, because they could not, for shame, do otherwise,
but they were not hearty in it, did not direct their hearts to
God in it, did not act in it from any good principle, nor with
any zeal or resolution : and the best magistrates cannot bring
to pass what they would, in reformation, when the people are
cool in it.
2. Jehoshaphat himself still retained a partiality for the
house of Ahab, because he had married his son to a daughter
of that family, though he had been plainly reproved for it,
and had like to have smarted for it. He saw and knew that
Ahaziah, the son of Ahab, did very wickedly, and therefore
could not expect to prosper; yet he joined himself with him,
not in war, as with his father, but in trade, became his partner
in an East India fleet bound for Ophir, v. 35, 36. There is an
emphasis laid upon the time, after this, after God had done
such great things for him, without any such scandalous and
pernicious confederacies, given him not only victory, but
wealth ; yet, after this, to go and join himself with a wicked
king, was very ungrateful. After God had given him such a
deliverance as this, should he again break God’s commandments,
and join in affinity with the people of these abominations 2 What
could he expect but that God should be angry with him 2 Ezra
ix. 13, 14. Yet he sends to him, to show him his error, and
bring him to repentance, (1.) By a prophet, who foretold the
blasting of his project, v. 37. And, (2.) By a storm, which
brake the ships in the port before they set sail, by which he
was warned to break off his alliance with Ahaziah, and, it
seems, he took the warning; for when Ahaziah afterward
pressed him to join with him, he would not, 1 Kings xxii. 49.
See how pernicious a thing it is to join in friendship and so-
ciety with evil-doers, it is a hard matter too to break off from it.
A man may much better keep himself from being taken in the
Snare, than recover himself out of it.
CHAP. XXI.
Never surely did any kingdom change its king so much for the worse as
Judah did, when Jehoram, one of the vilest, succeeded Jehoshaphat, one
of the best. Thus were they punished for not making a better use of Je-
hoshaphat's good government, and their disaffectedness (or coldness, at
least) to his reformation, ch. xx. 33. They that knew not how to value
a good king, are justly plagued with a bad one. Here is, I. Jehoram's
elevation to the throne, i. 1–3. II. The wicked course he took to esta-
blish himself in it, by the murder of his brethren, v. 4. ... III. The idol-
afries, and other wickedness, he was guilty of, v. 5, 6, li. I W. The
prophecy of Elijah against him, v. 12–15. K. The judgments, of God
wpon him, in the revolt of his subjects from him, # 8, 10.) and the St. C-
cess of his enemies against him, v.16, 17. P.I. His miserable sickness,
and inglorious erit, v. 18–20. WII. The preservation of the house of
David notwithstanding, v. 7.
I OW Jehoshaphat slept with his fathers, and
was buried with his fathers in the city of
David : and Jehoram his son reigned in his stead.
2 And he had brethren, the sons of Jehoshaphat,
Azariah, and Jehiel, and Zechariah, and Azariah,
and Michael, and Shephatiah: all these were the
sons of Jehoshaphat king of Israel. 3 And their
father gave them great gifts of silver, and of gold,
and of precious things, with fenced cities in Judah :
but the kingdom gave he to Jehoram, because he
was the first-born. 4 Now when Jehoram was risen
up to the kingdom of his father, he strengthened
himself, and slew all his brethren with the Sword,
and divers also of the princes of Israel. 5 Jehoram
was thirty and two years old when he began to reign,
and he reigned eight years in Jºlem. 6 And
HEFoEE CHRIST, 889. II. CHRONICLES, XXI. Wicked reign of Jehoram.
he walked in the way of the kings of Israel, like as
did the house of Ahab ; for he had the daughter of
Ahab to wife : and he wrought that which was evil
in the eyes of the LoRD. 7 Howbeit the Lo RD
would not destroy the house of David, because of |
the covenant that he had made with David, and as
he promised to give a light to him and to his sons |
for ever. 8 in his days the Edomites revolted from
under the dominion of Judah, and made themselves
a king. 9 Then Jehoram went forth with his
sprinces, and all his chariots with him : and he rose
up by night, and smote the Edomites which com-
passed him in, and the eaptains of the chariots. 10
So the Edomites revolted from under the hand of
Judah unto this day. The same time also did
Libriah revolt from under his hand: because he had
forsaken the LoRD God of his fathers. 11 Moreover,
he made high places in the mountains of Judah,
and caused the inhabitants of Jerusalem to commit
fornication, and compelled Judah thereto.
We find here, I. That Jehoshaphat was a very careful in-
dulgent father to Jehoram. He had many sons, who are
here named, (v. 2.) and it is said (v. 13.) that they were bet-
ter than Jehoram, had a great deal more wisdom and virtue,
grown than he ; and yet, because he was the first-born, (v. 3.)
‘his father secured the kingdom to him, and portioned his bre-
thren, and disposed of them so as that they would be easy,
and give him no disturbance; as Abraham, when he made
Isaac his heir, dismissed his other children with gifts. Herein
Jehoshaphat was very kind and fair to his son, which might
have obliged him to be respectful to him, and tread in the
steps of so good a father. But it is no new thing for the chil-
... dren that have been most indulged by their parents to be least
dutiful to them. . Whether, in doing this, he acted wisely and
well for his people, and was just to them, I cannot say. His
birth-right entitled him to a double portion of his father’s |
estate, Deut. xxi. 17. But if he appeared utterly unfit for
government, (the end of which is the good of the people,)
and likely to undo all that his father had done, it had been
better perhaps to have set him aside, and taken the next that
was hopeful, and not inclined, as he was, to idolatry. Power
is a sacred thing, with which men may either do much good
or much hurt ; and therefore Detwr digniori—Let him that de-
serves it, have it. Salus populi suprema lear—The security of
the peºple is the first consideration. -
That Jehoram was a most barbarous brother to his fa-
ther's sons. As soon as he had settled himself in the throne,
he slew all his brethren with the sword, either by false accu.
sation, under colour of law, or rather by assassination ; by
some wicked hand or other he got them all murdered ; pre-
tending (it is likely) that he could not think himself safe in
the government till they were taken out of the way. Those
that mean ill themselves, are commonly, without cause,
Jealous of those about them. The wicked fear where no fear
is, or pretend to do so, in order to conceal their malice. Je-
horam, it is likely, hated his brethren, and slew them, for
the same reason that Cain hated Abel, and slew him, because
their piety condemned his impiety, and won them that esteem .
with the people, which he had lost. With them he slew
givers of the princes of Israel, who adhered to them, or were
likely to avenge their death. The princes of Judah, those
who had taught the good knowledge of the Lord, (ch. xvii. 7.)
are here called, princes of Israel, as before, fathers of Israel,
(ch. xix. 8.) because they were Israelites indeed, men of in-
tegrity. ... The sword which the good father had put into their
hands, this wicked son sheathed in their bowels. Woe unto
him that thus foundeth a kingdom in blood; (Hab. ii.12.) it
will prove a foundation that will sink the superstructure.
III. That Jehoram was a most wicked king, who corrupted
and debauched his kingdom, and ruined the reformation that
his good father and grandfather had carried on; he walked in
the way of the house of Ahab, (v. 6.) made high places, which
the people were of themselves too forward to make, and did
his utmost to set up idolatry again, v. II. I. As for the in-
habitants of Jerusalem, where he kept his court, he easily
drew them into his spiritual whoredom ; he caused them to
ºgmmit, fornication, seducing them to eat things sacrificed to
idols, Rev. ii. 20. lºo" country people seem to have been
brought to it with more difficulty; but they that would not be
corrupted by flatteries, were driven by force, to partake in his
abominable idolatries; he compelled Judah thereto. He used
that power for the destruction of the church, which was given
him for the edification of it. *
IV. That, when he forsook God and his worship, his sub-
jects withdrew from their allegiance to him. 1. Some of the
provinces abroad did so, that were tributaries to him. The
Edomites, revolted, (v. 8.) and though he chastised them,
(v. 9.) yet he could not reduce them, v. 10. 2. One of the
cities of his own kingdom did so : Libnah revolted, (v. 10.)
and set up for a free state, as of old it had a king of its own,
Josh. xii. 15. And the reason is here given, not only why
God permitted it, but why they did it : they shook off his
government, because he had forsaken the Lord God of his fa-
thers, was become an idolater and a worshipper of false gods,
and they could not continue subject to him, without some
danger of being themselves also drawn away from God and
their duty. While, he adhered to God, they adhered to him ;
but when he cast God off, they cast him off. Whether this
reason will justify them in their revolt or no, it will justify
God’s providence which ordered it so.
V. That yet God was tender of his covenant with the house
of David, and therefore would not destroy the royal family,
though it was so wretchedly corrupted and degenerated, v. 7.
These things we had before, 2 Kings viii. 19–22. The tenor
of the covenant was, that David’s seed should be visited for
, their transgressions, but the covenant should never be broken,
e Ps. lxxxix. 30, &c.
and lived up to their education, which he went counter to.
They were very hopeful, and any of them more fit for the
12 And there came a writing to him from Elijah
the prophet, saying, Thus saith the LORD God of
David thy father, Because thou hast not walked in
the ways of Jehoshaphat thy father, nor in the ways
of Asa king of Judah, 13 But hast walked in the
way of the kings of Israel, and hast made Judah
and the inhabitants of Jerusalem to go a whoring,
like to the whoredoms of the house of Ahab, and
, also hast slain thy brethren of thy father's house,
which were better than thyself: 14 Behold, with a
great plague will the LoRD Smite thy people, and
thy children, and thy wives, and all thy goods :
15 And thou shalt have great sickness by disease
of thy bowels, until thy bowels fall out by reason of
the sickness day by day. 16 Moreover, the LORD
stirred up against "ehoram the spirit of the Philis-
times, and of Line Arabians, that were near the
Ethiopians. 17 And they came up into Judah, and
brake into it, and carried away all the substance
that was found in the king’s house, and his sons
also, and his wives; so that there was never a son
left him, save Jehoahaz, the youngest of his sons.
18 And after all this the LoRD smote him in his
bowels with an incurable disease. 19 And it came
to pass, that, in process of time, after the end of two
years, his bowels fell out by reason of his sickness;
so he died of sore diseases: and his people made no
burning for him, like the burning of his fathers. 20
Thirty and two years old was he when he began to
reign, and he reigned in Jerusalem eight years, and
departed without being desired ; howbeit they
buried him in the city of David, but not in the se-
pulchres of the kings. -
Here we have, I. A warning from God sent to Jehoram by
a writing from Elijah the prophet. By this it appears that
Jehoram came to the throne, and showed himself what he was,
before Elijah's translation. It is true, we find Elisha attend-
ing Jehoshaphat, and described as pouring water on the hands
of Elijah, after the story of Elijah's translation : (2 Kings iii.
11.) but that might be, and that description might be given of
him, while Elijah was yet on earth : and it is certain that that
history is put out of its proper place, for we read of Jehosha-
phat’s death, and Jehoram’s coming to the crown, before we
read of Elijah's translation, 1 Kings xxii. 50. We will Sup-
pose that the time of his departure was at hand, so that he
could not go in person to Jehoram ; but that, hearing of his
great wickedness in murdering his brethren, he left this writ-
ing, it is probable, with Elisha, to be sent him by the first op-
portunity, that it might either be a means to reclaiin him, or a
water—w HEEL IN THE EAST.
JOPPA.
Matthew Henry's Commentary.] [PLATE XX.


BEFORE CHRIST, 884.
Ahaziah made king.
II. CHRONICLES, XXII.
*=-
witness against him, that he was fairly told what would be in
the end hereof. The message is sent him in the name of the
JLord God of David his father, (v. 12.) upbraiding him with
his relation to David, as that which, though it was his honour,
was an aggravation of his degeneracy.
1. His crimes are plainly charged upon him—His departure
from the good ways of God, in which he had been educated,
and which he had been directed and encouraged to walk in by
the example of his good father and grandfather, who lived
and died in peace and honour, v. 12.-His conformity to the
ways of the house of Ahab, that impious scandalous family—
His setting up and enforcing idolatry in his kingdom—And
his murdering his brethren because they were better than
Hºli, v. 13. These are the heads of the indictment against
lm. - -
2. Judgment is given against him for these crimes; he is
plainly told, that his sin should certainly be the ruin, (1.) Of
his kingdom and family, v. 14. “With a heavy stroke, even
that of war and captivity, will the Lord smite thy people, and
thy children,” &c. Bad men bring God’s judgments upon all
about them. His people justly suffer, because they had com-
plied with his idolatry, and his wives, because they had drawn
him to it. (2.) Of his health and life; “Thou shalt have
great sickness, very painful and tedious, and, at last, mortal,”
v. 15.. This he is warned of before, that his blood might be
upon his own head, the watchman having delivered his soul;
and that when these things, so particularly foretold, came to
pass, it might appear that they did not come by chance, but
as the punishment of his sins, and were so intended. And
mow, if, as he had learned of Ahab to do wickedly, he had
but learned even of Ahab to humble himself, upon the receipt
of this threatening message from Elijah ; if, like him, (l
Kings xxi. 27.) he had rent his clothes, put on sackcloth, and
fasted, who knows but, like him, he might have obtained, at
least, a reprieve But it does not appear that he took any
notice of it, he threw it by as waste-paper; Elijah seemed to,
; as one that mocked. But they that will not believe shall
€61.
II. The threatened judgments brought upon him, because
he slighted the warning. No marvel that hardened sinners
are not frightened from sin, and to repentance, by the threat-
enings of misery in another world, which is future and out of
sight, when the certain prospect of misery in this world, the
sinking of their estates, and the ruin of their healths, will not
refrain them from vicious courses.
.1. See Jehoram here stripped of all his comforts. God
stirred up the spirit of his neighbours against him, who had
loved and feared Jehoshaphat, but hated and despised him,
190king upon it as a scandalous thing for a nation to changé
their gods. Some occasion or other they took to quarrel with
him, invaded his country, but, as it should seem, fought
neither against small nor great, but the king's house on! ;
they made directly to that, and carried away all the substancé
that was found in it. No mention is made of their carrying
any away captive, but the king’s wives, and his sons, v. 17.
Thus God made it evident that the controversy was with him
and his house. Here it is only said, They carried away his
Sons ; but we find, ch. xxii. 1. that they slew them all : blood
for blood. He had slain all his brethren, to strengthen him-
self; and now, all his sons are slain, but one, and so he is
weakened. If he had not been of the house of David, that
one had not escaped; when Jeroboam’s house, and Baasha's,
and Ahab's, were destroyed, there was none left; but David's
house must not be wholly extirpated, though sometimes
Wretchedly degenerated, because a blessing was in it; no less
a blessing than that of the Messiah.
2. See him tormented with sore diseases, and of tong con-
tº nuance, such as were threatened in the law against those that
Would not fear the Lord their God, Deut. xxviii. 58, 59. His
disease was very grievous, it lay in his bowels; with that
there was a complication of other sore diseases: it was very
tedious, two years he continued ill, and could get no relief;
for the disease was incurable, though he was in the prime of
life, not 40 years old. Asa, whose heart was perfect with
God, though in some instances he stept aside, was diseased
only in his feet; but Jehoram, whose heart was wicked, was
struck in his inwards; and he, that had no bowels of com-
passiºn toward his brethren, was so plagued in his bowels
that they fell out. Even good men, and those who are very
dear to God, may be afflicted with diseases of this kind ; but to
them they are fatherly chastisements, and by the support of
divine consolations the soul may dwell at ease even then when
the body lies in pain. These sore diseases seized him just
after his house was plundered, and his wives and children
carried away. (I.) Perhaps his grief and anguish of mind
Vol. I. 6 Y
for that calamity might occasion his sickness, or, at least, con-
tribute to the heightening of it. (2.) By this sickness he
was disabled to do any thing for the recovery of them, or the
revenge of the injury done him. (3.) It added, no doubt,
very much to his grief, in his sickness, that he wanted the
society of his wives and children, and that all the substance
of his house was carried away. To be sick and poor, sick and
solitary, but especially to be sick and in sin, sick and under
the curse of God, sick and destitute of grace to bear it with,
no inward comfort to balance it with—is a most deplorable
3. See him buried in disgrace. He reigned but eight years,
and then departed without being desired, v. 20. Nobody valued
him while he lived, none lamented him when he died, but
wished no greater loss might ever come to Jerusalem. To
show what ſittle affection or respect they had for him, they
would not bury him in the sepulchres of the kings, as thinking
him unworthy to be numbered among them, who had govern-
ed so ill. The excluding of his body from the sepulchres of
his fathers might be ordered by Providence, as an intimation
of the everlasting separation of the souls of the wicked, after
death, from the spirits of just men. This further disgrace
they put upon him, that they made no burning for him, like
the burning of his fathers, v. 19. His memory was far from
being sweet and precious to them, and therefore they did not
honour it with any sweet odours or precious spices; though
we may suppose that his dead body, after so long and loathsome
a disease, needed something to perfume it. The generality of
the people, though prone enough to idolatry, yet had no true
kindness for their idolatrous kings. Wickedness and profane-
ness make men despicable, even in the eyes of those who have
but little religion themselves, while natural conscience itself
often gives honour to those who are truly pious. They that
despise God shall be lightly esteemed, as Jehoram was.
CHATP. XXII.
*::::::::::::::::::::::::::::::::::::::::::::::::
left, his son Ahaziah, and his wife Athaliah, both reserved to be the
shame and plague of his family. I. Ahaziah was the shame of it, as a
partaker, . 1. In the sin, and, 2. In the destruction, of the house of
Ahab, v. 1–9. II. Athaliah apas the plague of it, for she destroyed all
the seed-royal, and usurped the throne, v. 10–12.
I ND the inhabitants of Jerusalem made Aha-
ziah his youngest son king in his stead : for
the band of men that came with the Arabians to the
camp had slain all the eldest. So Ahaziah, the
son of Jehoram king of Judah, reigned. 2 Forty
and two years old was Ahaziah when he began to
reign ; and he reigned one year in Jerusalem. His
mother’s name also was Athaliah the daughter of
Omri. 3 He also walked in the ways of the house
of Ahab : for his mother was his counsellor to do
wickedly. 4 Wherefore he did evil in the sight of
the LoRD, like the house of Ahab ; for they were
his counsellors, after the death of his father, to his
destruction. 5 He walked also after their counsel,
and went with Jehoram, the son of Ahab king of
Israel, to war against Hazael king of Syria at Ra-
moth-gilead : and the Syrians smote Joram. 6 And
he returned to be healed in Jezreel, because of the
wounds which were given him at Ramah, when he
fought with Hazael king of Syria. And Azariah,
the son of Jehoram king of Judah, went down to see
Jehoram, the son of Ahab, at Jezreel, because he
was sick. 7 And the destruction of Ahaziah was of
God, by coming to Joram ; for when he was come,
he went out with Jehoram against Jehu, the Son of
Nimshi, whom the LORD had anointed to cut off the
house of Ahab. 8 And it came to pass, that when
Jehu was executing judgment upon the house of
Ahab, and found the princes of Judah, and the sons
of the brethren of Ahaziah, that ministered to Aha-
ziah, he slew them. 9 And he sought Ahaziah :
and they caught him, (for he was hid in Samaria,)
and brought him to Jehu ; and when they had slain.
him they buried him : Because, said they, he is the
son of Jehoshaphat, who sought § LoRD with all
TO 81 -
IBEFoEE CHRIST, 873.
II. CHRONICLES, XXIII. The death of Amaiah.
his heart. So the house of Ahaziah had no power
to keep still the kingdom.
We have here an account of the reign of Ahaziah, a short
reign, (of one year only,) yet long enough, unless it had been
better. He was called Jeho-ahaz, ch. xxi. 17. here Ahaz-iah,
which is the same name, and of the same signification, only
the words of which it is compounded are transposed. He is
here said to be 42 years old when he began to reign, (v. 2.)
which could not be, for his father, his immediate predecessor,
was but 40 when he died; and it is said, 2 Kings viii. 26. that
he was 22 years old when he began to reign. Some make this
42 to be the age of his mother Athaliah, for in the original it
is, he was the son of 42 years, that is, the son of a mother that
was of that age ; and justly is her age put for his, in reproach
to him, because she managed him, and did what she would ;
she, in effect, reigned, and he had little more than the title of
king. Many good expositors are ready to allow that this, with
Some few more such difficulties, arises from the mistake of
Some transcriber, who put 42 for 22, and the copies by which
the error should have been corrected might be lost. Many
ancient translations read it here 22. Few books are now
printed without some errata, yet the authors do not therefore
disown them, nor are the errors of the press imputed to the
author, but the candid reader amends them by the sense, or
by comparing them with some other part of the work, as we
may easily do this.
The history of Ahaziah’s reign is briefly summed up in two
clauses, v. 3, 4. That his mother and her relations were his
Counsellors to do wickedly, and it was to his destruction.
I. He did wickedly. Though by a special providence of
God he was preserved alive, when all his brethren were slain,
and reserved for the crown, notwithstanding he was the
youngest of them; though the inhabitants of Jerusalem, when
they had buried his father ingloriously, made him king, in
hopes he would take warning by that not to tread in his Steps,
but would do better for himself and his kingdom; yet he was
not influenced by the favours either of God or man, but walk-
€d in the way of the house of Ahab, did evil in the sight of the
Lºrd, like them; (v. 3, 4.) that is, He worshipped the same
false gods that they worshipped, Baalam and Ashtaroth, sup-
posing, (as the learned Bishop Patrick thinks,) that by these
damons, as mediators, they might have easier access to the
Supreme Numen, the God of Israel, or that these they might
Tesºrt to at all times and for all matters, as being nearer at hand,
and not of so high a dignity, but of a middle nature, between
the immortal God and mortal men—deified heroes; so they
worshipped them as the church of Rome does saints and
angels. That was sufficiently bad ; but I wish there was no
reason to suspect worse ; I am apprehensive that they looked
upon Jehovah, the God of their fathers, to be altogether such a
9ne as these Baalim, and them to be as great and as good as
he, nay, upon one account, more eligible, inasmuch as these
Båålim encouraged all manner of lewdness and sensuality,
which the God of Israel strictly forbade.
II. He was counselled by his mother, and her relations, to -
do so. She was his counsellor, (v. 3.) and so were they, after
the death of his father, v. 4. While his father lived, he took
care to keep him to idolatry; but when he was dead, the house
9f Ahab feared lest his father's miserable end might deter him
from it, and therefore they were very industrious to keep him
close to it, and to make him seven times more a child of hell
than themselves. The counsel of the ungodly is the ruin of
many young persons, when they are setting out in the world.
his young prince might have had better advice, if he had
Pleased, from the princes and the judges, the priests, and
Levites, that had been famous in his good grandfather's time
for teaching the knowledge of God; but the house of Ahab
humoured him, and he walked after their counsel, gave himself
up to be led by them, and did just as they would have him.
Thus do they debase and destroy themselves, that forsake the
divine guidance.
II. He was counselled by them to his destruction. So it.
proved. Those that counsel us to do wickedly, counsel us to
ºur destruction; while they fawn and flatter, and pretend
friendship, they are really our worst enemies. They that de-
bauch young men, destroy them. 1. It was bad enough that
they exposed him to the sword of the Syrians, drawing him in
tº join with Joram king of Israel, in an expedition to Ramoth-
gilead, where Joram was wounded; an expedition that was
nºt for his honour...Those that give us bad counsel in the
affairs of religion, if regarded by us, may justly be made of
God our counsellors, to do foolishly in our own affairs. But
that was not ail. 2. By engaging him in an intimacy with
Joram king of "ß, they involved him in the common ruin
—º
of the house of Ahab. He came on a visit to Joram, (v. 6.)
just at the time that Jehu was executing the judgment of
God upon that idolatrous family, and so was cut off with
them, v. 7–9. w
Here, (1.) See, and dread, the mischief of bad company,
and of joining in with sinners. If not the infection, yet let
the destruction, be feared ; Come out from Babylon, that fall-
ing house, Rev. xviii. 4. (2.) See, and acknowledge, the
justice of God. His providence brought Ahaziah, just at this
fatal juncture, to see Joram, that he might fall with him, and
be taken as in a snare. This we had an account of before,
2 Kings ix. 27, 28. It is here added, that he was decently
buried, (not as Jehoram, whose dead body was cast into Na-
both’s vineyard, 2 Kings, ix. 26.) and the reason given is, be-
cause he was the son, that is, the grandson, of good Jehosha-
phat, who sought the Lord with his heart. This is he remem-
bered with honour long after his death, and some respect
showed even to his degenerate unworthy seed for his sake.
#ºry of the just is blessed, but the name of the wicked
Shall 7'0t.
10 But when Athaliah, the mother of Ahaziah,
saw that her son was dead, she arose, and destroyed
all the seed-royal of the house of Judah. 11 But
Jehoshabeath, the daughter of the king, took Joash
the son of Ahaziah, and stole him from among the
king’s sons that were slain, and put him and his
nurse in a bed-chamber. So Jehoshabeath, the
daughter of king Jehoram, the wife of Jehoiada the
priest, (for she was the sister of Ahaziah,) hid him
from Athaliah, so that she slew him not." 12 And he
was with them hid in the house of God six years:
and Athaliah reigned over the land. -
We have here what we had before, 2 Kings xi. 1, &c.
1. A wicked woman endeavouring to destroy the house of
David, that she might set up a throne for herself upon the
ruins of it. Athaliah barbarously cut off all the seed-royal,
(v. 10.) perhaps intending to transmit the crown of Judah
after herself to some of her own relations, that, though her
§ was cut off in Israel by Jehu, it might be planted in
UlOldſ] . -
2. A good woman effectually preserving it from being wholly
extirpated. One of the late king's sons, a child of a year old,
was rescued from among the dead, and saved alive by the
care of Jehoiada’s wife, (v. 11, 12.) that a lamp might be or-
dained for God’s anointed ; for no word of God shall fall to the
ground.
CHAP, XXIII.
Six years bloody Athaliah had tyrannised ; in this chapter, we have her
deposed and slain, and Joash, the rightful heir, enthroned. We had the
account before, nearly as it is here related, 2 Kings xi. 4, &c. I. Jehoi-
ada prepared the people for the king, acquainted them with his design,
armed them, and appointed them their posts, v. 1–10. II. He produced
the king to the *:::. crowned and anointed him, v. 11. III. He sleu,
the usurper, v. 12–15. IP. He reformed the kingdom, re-established
religion, and restored the civil government, v. 16–21.
1 ND in the seventh year Jehoiada strength-
ened himself, and took the captains of hun-
dreds, Azariah the son of Jeroham, and Ishmael the
son of Jehohanan, and Azariah the son of Obed,
and Maaseiah the son of Adaiah, and Elishaphat
the son of Zichri, into covenant with him. 2 And
they went about in Judah, and gathered the Levites
out of all the cities of Judah, and the chief of the
fathers of Israel, and they came to Jerusalem. 3
And all the congregation made a covenant with the
king in the house of God. And he said unto them,
Behold, the king's son shall reign, as the LoRD hath
said of the sons of David. 4 This is the thing that
ye shall do; A third part of you entering on the
sabbath, of the priests and of the Levites, shall be
porters of the doors; 5 And a third part shall be at
the king’s house; and a third part at the gate of the
foundation : and all the people shall be in the courts
of the house of the Lord. 6 But let none come
into the house of the Lord, save the priests, and they
that minister of the Levites; they shall go in, for
they are holy: but all the people shall keep the
watch of the LoRD. 7 And the Levites shall Com-
BEFoEE CHRIST, 878.
The death of Ahaziah.
II. CHRONICLES, XXIII.
pass the king round about, every man with his wea-
pons in his hand; and whosoever else cometh into
the house he shall be put to death : but be ye with
the king when he cometh in, and when he goeth
out. 8 So the Levites, and all Judah, did accord-
ing to all things that Jehoiada the priest had com-
manded, and took every man his men that were to
come in on the sabbath, with them that were to go
out on the sabbath: for Jehoiada the priest dis-
missed not the courses. 9 Moreover, Jehoiada the
priest delivered to the captains of hundreds, spears,
and bucklers, and shields, that had been king Da-
vid’s, which were in the house of God. 10 And he
Set all the people, (every man having his weapon
in his hand,) from the right side of the temple to
the left side of the temple, along by the altar and
the temple, by the king round about. 11 Then
they brought out the king’s son, and put upon him
the crown, and gave him the testimony, and made
him king; and Jehoiada and his sons anointed
him, and said, God save the king.
We may well imagine the bad posture of affairs in Jerusa-
lem, during Athaliah's six years' usurpation, and may wonder
that God permitted it, and his people bore it, so long. But,
after such a dark and tedious night, the returning day in this
revolution was the brighter, and the more welcome; the con.
tinuance of David's seed and throne was what God had sworn
by his holiness, (Ps. lxxxix. 36.) and an interruption was no
defeasance ; the stream of government here runs again in the
right channel. The instrument and chief manager of the re-
Storation is Jehoiada.
1. He here appears to be a man of great conduct; that re-
served the young prince for so many years, till he was fit to
appear in public, and till the nation was grown weary of the
usºrpe: ; prepared his work beforehand, and then effected it
with admirable secrecy and expedition. When God has work
to do, he will qualify and animate men for it.
2. A man of great interest. . The captains joined with him,
v. 1: The Levites, and the chief of the fathers of Israel, came,
at his gall, to Jerusalem, (v. 2.) and were there ready to re.
ceive his orders. See what a command wisdom and virtue
will give men. The Levites and all Judah did as Jehoiada
90mmanded, (v. 8.) and, which is strange, all that were in-
trusted with the sécret kept their own counsel till it was exe-
º Thus the words of the wise are heard in quiet, Eccl.
X. 1'ſ •
3. A man of great faith. It was not only common equity,
(much less his wife's relation to the royal family,) that put him
upon, this undertaking, but a regard to the word of God, and
the divine entail of the crown, v. 3. The king's son shall
*égn, must reign, as the Lord hath said. His eye to the pro-
misè, and dependence upon that, added a great deal of glory
to this undertaking. g
4. A man of great religion. This matter was to be done in
the temple, which might occasion some breach of rule, and
the necessity of the case might be thought to excuse it; but
he gave special order that none of the people should comé into
the house of the Lord, but the priests and Levites only, who
Were holy, upon pain of death, v. 6, 7. Never let sacred
things be profaned, no not for the support of civil rights.
, 5. A man of great resolution. When he had undertaken
this business, he went through with it, brought out the king,
£owned him, and gave him the testimony, v.il. He ventured
his head, but it was in a good cause, and therefore he went on
boldly. It is here said that his sons joined with him in anoint-
ing the young king, one of whom, it is likely, was that Zecha-
Jiah whom Joash afterward put to death for reproving him,
(ch. xxiv. 20.) which was so much the more ungrateful, be-
cause he bore a willing part in anointing him.
12 Now when Athaliah heard the noise of the
people running and praising the king, she came to
the people into the house of the Lord. 13 And
she looked, and, behold, the king stood at his pillar
at the entering in, and the princes and the trumpets
by the king: and all the people of the land re-
joiced, and sounded with trumpets; also the singers
with instruments of music, and such as taught to
*ing praise. Then Athaliah rent her clothes, and
—º
said, Treason, treason | 1.4 Then Jehoiada the
priest brought out the captains of hundreds that
were set over the host, and said unto them, Have
her forth of the ranges: and whoso followeth her,
let him be slain with the sword. For the priest.
said, Slay her not in the house of the LORD. 15
So they laid hands on her : and when she was.
come to the entering of the horse-gate, by the king’s
house, they slew her there. 16 And Jehoiada made
a covenant between him, and between all the peo-
ple, and between the king, that they should be the
LoRD’s people. 17 Then all the people went to
the house of Baal, and brake it down, and brake
his altars and his images in pieces, and slew Mat-
tan the priest of Baal before the altars. 18 Also
Jehoiada appointed the offices of the house of the
LoRD by the hand of the priests the Levites, whom
David had distributed in the house of the Lo RD, to
offer the burnt-offerings of the LoRD, as it is writ-
ten in the law of Moses, with rejoicing and with
singing, as it was ordained by David. 19 And he
set the porters at the gates of the house of the LORD,
that none which was unclean in any thing should
enter in. 20 And he took the captains of hundreds,
and the nobles, and the governors of the people,
and all the people of the land, and brought down
the king from the house of the LOAD : and they
came through the high gate into the king’s house,
and set the king upon the throne of the kingdom.
21 And all the people of the land rejoiced ; and
the city was quiet, after that they had slain Atha .
liah with the sword. -
Here is, 1. The people pleased, v. 12, 13. When the king
stood at his pillar, whose right it was to stand there, all the
people of the land rejoiced to see a rod sprung out of the stem of
Jesse, Isa. xi. 1. When it seemed a withered root in a dry
ground, to see what they despaired of ever seeing, a king of
the house of David ; what a pleasing surprise was it to them ' '
They ran in transports of joy to see this sight, praised the king,
and praised God, for they had with them such as taught to
sing praise. -
2. Athaliah slain. She ran herself upon the point of the
sword of justice ; for, imagining her interest much better than
it was, she ventured into the house of the Lord, at that time,
and cried, Treason, treason 1 But nobody seconded her, or
sided with her: the pride of her heurt deceived her; she thought
all her own, whereas none were cordially so. Jehoiada, as
protector in the king’s minority, ordered her to be slain, (v.
14.) which was done immediately ; (v. 15.) only care was
taken that she should not be slain in the house of the Lord ;
that sacred place must not be so far disgraced, nor that wicked
woman so far honoured. e
3. The original contract agreed to, v. 16. In the Kings it
was said, Jehoiada made a covenant between the Lord, the
people, and the king, 2 Kings xi. 17. Here it is said to be
between himself, the people, and the king ; for he, as God’s
priest, was his representative in this transaction, or a sort of
mediator, as Moses was. . The indenture was tripartite, but
the true intent of the whole was, that they should be the Lord's
people. God covenanted, by Jehoiada, to take them for his
people ; the king and people covenanted with him to be his ;
and then the king covenanted with the people to govern them
as the people of God, and the people with the king to be sub-
ject to him as the Lord’s people, in his fear, and for his sake.
Let us look upon ourselves and one another as the Lord’s peo-
ple, and it will have a powerful influence upon us in the dis-
charge of all our duty, both to God and man.
4. Baal destroyed, v. 17. They would not have done half
their work, if they had destroyed the usurper of the king's
right only, and not the usurper of God’s right; if they had as-
serted the honour of the throne, and not that of the altar. The
greatest grievance of Athaliah’s reign was, the bringing in of
the worship of Baal, and supporting of that ; therefore that
must be abolished in the first place. Down with Baal's
houses, his altars, his images; down with them all, and let
the blood of his priests be mingled with his sacrifices; for
God had commanded that seducers to idolatry should be pi:
to death Deut. xiii. 5, 6. 1083 -
BEFORE CHRIST, 855.
The reign of Joash.
II. CHRONICLES, XXIV.
5. The temple service revived, v. 18, 19. This had been
neglected in the last reigns, the priest and people wanting
either power or zeal to keep it up, when they had princes that
were disaffected to it. But Jehoiada put the offices of the house
of the Lord into the proper course and proper hands again,
which, in the late times, had been disturbed and invaded.
(1.) He appointed the priests to their courses, for the due
offering of sacrifices, according to the law of Moses. (2.) The
singers to theirs, according to the appointment of David. The
sacrifices (it should seem) were offered with rejoicing and sing-
ing ; and well they might be , we joy in God when we receive
the atonement, Rom. v. 11. (3.) The porters were put in their
respective posts, as David ordered, (v. 19.) and their office
was to take care that none who were, upon any account, cere-
monially unclean, should be admitted into the courts of the
temple. -
6. The civil government re-established, v. 20. They brought
the king in state to his own palace, and set him upon the throne
of the kingdom, to give law, and give judgment, either in his
own person, or by Jehoiada his tutor.
revolution perfected ; the generality of the people rejoiced in
it, the rest were quiet, and made no opposition, v. 21. When
the Son of David is enthroned in the soul, all is quiet, and
springs of joy are opened.
CHAP. XXIV.
We have here the history of the reign of Joash, the progress, and especially
the period, of which was not of a piece with its beginning, nor shone with
so much lustre. How wonderfully he was preserved for the throne, and
placed in it, we read before ; now here we are told hou, he began in the
ź. but ended in the flesh. I. In the beginning of his time, while Je-
ſoiada lived, he did well ; particularly, he took care to put the temple in
good repair, v. 1–14. II. In the latter end of his time, after Jehoiada's
death, he apostatized from God, and his apastasy was his ruin. ... l. He
set up the worship of Baal again, (v. 15–18.) though warned to the con-
trary, v. 19. , 2. He put Zechariah the prophet to death, because he re-
proved him for it, v. 20–22. 3. The judgments of God came upon him
for it. The Syrians invaded him, v. 23, 24. He was struck with sore
diseases ; his own servants conspired against him, and slew him ; and,
as a mark of infamy upon him, he was not buried in the burying-place of
the kings, v. 25–27.
1 OASH was seven years old when he began to
reign ; and he reigned forty years in Jeru-
salem. His mother’s name also was Zibiah of Beer-
sheba. 2 And Joash did that which was right in the
sight of the LoRD all the days of Jehoiada the priest.
3 And Jehoiada took for him two wives; and he
begat sons and daughters. 4 And it came to pass
after this, that Joash was minded to repair the house
of the LoRD. 5 And he gathered together the priests
and the Levites, and said to them, Go out unto the
cities of Judah, and gather of all Israel money to
repair the house of your God from year to year, and
see that ye hasten the matter. Howbeit the Levites
hastened it not. 6 And the king called for Jehoiada
the chief, and said unto him, Why hast thou not
required of the Levites to bring in, out of Judah and
out of Jerusalem, the collection, according to the
commandment of Moses the servant of the LoRD, and
of the congregation of Israel, for the tabernacle of
witness? 7 For the sons of Athaliah, that wicked
woman, had broken up the house of God; and also
all the dedicated things of the house of the Lord
did they bestow upon Baalim. 8 And at the king's
commandment they made a chest, and set it without
at the gate of the house of the LoRD. 9 And they
made a proclamation through Judah and Jeru-
salem, to bring in to the Lo RD the collection that
Moses the servant of God laid upon Israel in the
wilderness. 10 And all the princes and all the
people rejoiced, and brought in, and cast into the
chest, until they had made an end. 11 Now it
came to pass that at what time the chest was brought
into the king’s office by the hand of the Levites, and
when they saw that there was much money, the
King’s scribe and the high priest’s officer came and
emptied the chest, and took it, and carried it to his
place again. Thus they did day by day, and ga-
thered money in abundance. 12 And the king and
Jehoiada save.to such as did the work of the
Thus was this happy
service of the house of the LoRD, and hired masons
and carpenters to repair the house of the LORD, and
also such as wrought iron and brass to mend the
house of the Lord. 13 So the workmen wrought,
and the work was perfected by them, and they set
the house of God in his state, and strengthened it.
14 And when they had finished it, they brought the
rest of the money before the king and Jehoiada,
whereof were made vessels for the house of the
LoRD, even vessels to minister, and to offer withal,
and spoons, and vessels of gold and silver: and
they offered burnt-offerings in the house of the LORD
continually all the days of Jehoiada. -
This account of Joash’s good beginnings we had, as it stands
here, 2 Kings xii. 1, &c. though the latter part of this chapter;
concerning his apostasy, we had little of there. What is good
in men we should take all occasions to speak of, and often
repeat it; what is evil we should make mention of but spar-
ingly, and no more than is needful. -
We shall here only observe, 1. That it is a happy thing for
young people, when they are setting out in the world, to be
under the direction of those that are wise and good, and faith-
ful to them, as Joash was under the influence of Jehoiada,
during whose time he did that which was right. Let those that
are young reckon it a blessing to them, and not a burthen and
check upon them, to have those with them that will caution
them against that which is evil, and advise and quicken them
to that which is good : and let them reckon it not a mark of
weakness and subjection, but of wisdom and discretion, to
hearken to such. He that will not be counselled, cannot be
helped. It is especially prudent for young people to take ad-
vice in their marriages, as Joash did, who left it to his guardian
to choose him his wives, because Jezebel and Athaliah had
been such plagues, v. 3. That is a turn of life which often
proves either the making or marring of young people, and
therefore should be attended to with great care. • *
2. Men may go far in the external performances of religion,
and keep long to them, merely by the power of their educa-
tion, and the influence of their friends, who yet have no hearty
affection for divine things, nor any inward relish of them.
Foreign inducements may push men on to that which is good,
who are not actuated by a living principle of grace in their
hearts. --- * .
3. In the shows of devotion, it is possible that thºse who
have only the form of godliness, may outstrip those who have
the power of it. Joash is more solicitous and more zealous
about the repair of the temple than Jehoiada himself, whom
he reproves for his remissness in that matter, v. 6. It is easier
to build temples than to be temples to God. e e
4. The repairing of churches is a good work, which all 1ſº
their places should promote, for the decency and conveniency
of religious assemblies. The learned, tell. us, that, in the
Christian church, anciently, part of the tithes were applied
that way. s
5. Many a good work would be done that now lies undone,
if there were but a few active men to stir in it and put it for-
ward. When Joash found that money did not come in as he
expected, one way, he tried another way, and that answered
the intention. Many have honesty enough to follºw that have
not zeal enough to lead, in that which is good...The throwing
of money into a chest, through a hole in the lid of it, was a
way that had not been used before, and perhaps the very no-
velty of the thing made it a successful expedient for the rais:
ing of money; a great deal was thrown in, and with a great
deal of cheerfulness; they all rejoiced, v. 10. An invention
to please people's humour may sometimes bring them to their
duty. Wisdom herein is profitable to direct. ...,
6. Faithfulness is the greatest praise, and will be the great-
est comfort, of those that are intrusted with public treasure
or employed in public business. The king and J ehoiada
faithfully paid the money to the workmen, who faithfully did
the work, v. 12, 13.
15 But Jehoiada waxed old, and was full of days
when he died ; an hundred and thirty years old was
he when he died. 16 And they buried him in the
city of David among the kings, because he had done
good in Israel, both toward God, and toward his
house. 17 Now after the death of Jehoiada came
the princes of Judah and made obeisance to the
king: then the king hearkened unto them. 18 And
BEFORE CHRIST, 845.
II. C. H.R. ON ICTLES, XXIV. Reign and death of Joash.
f;
left the house of the Lord God of their fathers, and
served groves and idols: and wrath came upon Ju-
dah and Jerusalem for this their trespass. 19 Yet
he sent prophets to them, to bring them again unto
the LORD ; and they testified against them: but they
would not give ear. 20 And the Spirit of God came
upon Zechariah the son of Jehoiada the priest, which
stood above the people, and said unto them, Thus
saith God, Why transgress ye the commandments of
the LORD, that ye cannot prosper? Because ye
have forsaken the LoRD, he hath also forsaken you.
21 And they conspired against him, and stoned him
with stones, at the commandment of the king, in the
court of the house of the LORD. 22 Thus Joash the
king remembered not the kindness which Jehoiada
his father had done to him, but slew his son : and
when he died, he said, The Lord look upon it, and
require it. 23 And it came to pass, at the end of
the year, that the host of Syria came up against
him : and they came to Judah and Jerusalem, and
destroyed all the princes of the people from among
the people, and sent all the spoil of them unto the
king of Damascus. 24 For the army of the Syrians
came with a small company of men, and the LoRD
delivered a very great host into their hand, because
they had forsaken the Lord God of their fathers :
so they executed judgment against Joash. 25 And
when they were departed from him, (for they left him
in great diseases,) his own servants conspired against
him, for the blood of the sons of Jehoiada the priest,
and slew him on his bed, and he died : and they
buried him in the city of David, but they buried him
not in the sepulchres of the kings. 26 And these
are they that conspired against him ; Zabad the son
of Shimeath an Ammonitess, and Jehozabad the son
of Shimrith a Moabitess. 27 Now concerning his
sons, and the greatness of the burdens laid upon
him, and the repairing of the house of God, behold,
they are written in the story of the book of the
Kings. And Amaziah his son reigned in his stead.
We have here a sad account of the degeneracy and apostasy
of Joash. God had done great things for him ; he had done
something for God; but he proved ungrateful to his God, and
false to the engagements he had laid himself under to him.
How is the gold become dim, and the most fine gold changed!
Here we find,
I. The occasions of his apostasy : when he did that which
was right, it was not with a perfect heart ; he never was sin-
cere, never acted from a principle, but in compliance to Je-
hoiada, who had helped him to the crown, and because he
had been protected in the temple, and rose upon the ruins of
idolatry. And therefore when the wind turned, he turned
with it.
1. His good counsellor left him, and was by death removed
from him. It was a mercy to him and his kingdom that Je-
hoiada lived so long ; one hundred and thirty years, v. 15.
By which it appears that he was born in Solomon’s time, and
had lived six entire reigns before this. It was an encourage-
ment to him to go on in that good way which Jehoiada had
trained him up in, to see what honour was done to Jehoiada
at his death : they buried him among the kings, with this
honourable encomium, perhaps it was part of the inscription
on his grave-stone, that he had done good in Israel. Judah is ,
called Israel, because, the other tribes having revolted from
God, they only were Israelites indeed. Note, It is the greatest
honour to do good in our 'generations; and those who do that
which is good, shall have praise of the same. He had done good
toward God; not that any man’s goodness can extend unto
him, but he had done good toward his house, in reviving the
temple-service, ch. xxiii. 8. Note, Those do the greatest
good to their country, that lay out themselves in their places
to promote religion... Well, Jehoiada finished his eourse with
honour; but the little religion that Joash had was all buried
in his grave, and, after his death, both king and kingdom
miserably degenerated. See how much one head may sustain,
and what a great judgment to any prince or people, the death.
of godly, zealous, useful men is. See how necessary it is
that, as our Saviour speaks, we have salt in ourselves, that we
act in religion from an inward principle, which will carry us
on through all changes. Then the loss of a parent, a minister,
a friend, will not be the losing of our religion.
2. Bad counsellors got about him, insinuated themselves
into his affections, wheedled him, flattered him, made obeisance
to him, and, instead of condoling, congratulated, him upon
the death of his old tutor, as his release from the discipline he
had been so long under, unworthy a man, a king. They tell
him he must be priest-ridden no longer, he is now discharged
from gravelessons and restraints, he may do as he pleases: and ,
(would you think it 3) the princes of Judah were the men that
were so industrious to debauch him, v. 17. His father and
grandfather were corrupted by the house of Ahab, from whom
no better could be expected. But that the princes of Judah.
should be seducers to their king, was very sad. But they that
incline to the counsels of the wagodly will never want ungodly
counsellors. They made obeisance to the king, flattered him
into an opinion of his absolute power, promised to stand by
him in making his royal will and pleasure pass for a law, any
divine precept or institution to the contrary in any wise not-
withstanding. And he hearkened to them : their discourse
pleased him, and was more agreeable than Jehoiada’s dictates
used to be. Princes, and inferior people, have been many a
| time thus flattered into their ruin by those who have promised
them liberty and dignity, but who have really brought them,
into the greatest servitude and disgrace. -
II. The apostasy itself; (v. 18.) They left the house of God,
and served groves and idols. The princes, it is likely, had a
request to the king, which they tell him they durst not offer
while Jehoiada lived ; but now they hope it will give no
offence ; it is, that they may set up the groves and idols again,
which were thrown down in the beginning of his reign, for they
hate to be always confined to the dull old-fashioned service of
the temple. And he not only gave them leave to do it them-
selves, but he joined with them. The king and princes, who,
a while ago, were repairing the temple, now forsook the tem-
ple; who had pulled down groves and idols, now themselves
served them. So inconstant a thing is man, and so little con-
fidence to be put in him
III. The aggravations of this apostasy, and the additions of
guilt to it. , God sent prophetsto them, (v. 19.) to reprove them
| for their wickedness, and to tell them what would be in the
end thereof, and so to bring them again unto the Lord. It is
the work of ministers to bring people, not to themselves, but
to God ; to bring those again to him, who have gone a whoring
from him. In the most degenerate times, God left not himself
without witness; though they had dealt very disingenuously
with God, yet he sent prophets to them, to convince and in-
struct them, and to assure them that they should find favour
with him, if yet they would return : for he would rather sin-
ners should turn and live than go on and die ; and they that
perish shall be left inexcusable. The prophets did their part,
they testified against them ; but few or none received their testi-
777.0777/,
º They slighted all the prophets, they would not give ear;
they were so strangely wedded to their idols, that no reproofs,
warnings, threatenings, or any of the various methods which
the prophets took to convince them, would reclaim them.
Few would hear them, fewer would heed them, but fewest
of all would believe them, or be governed by them.
2. They slew one of the most eminent; 26chariah the son of
Jehoiada, and perhaps others. Concerning him, observe,
(1.) The message which he delivered to them in the name
of God, v. 20. The people were assembled in the court of the
temple, (for they had not quite left it,) on occasion, probably,
of some solemn feast, when this Zechariah, being filled with
the spirit of prophecy, and known (it is likely) to be a pro-
phet, stood up in some of the desks that were in the court of
the priests, and very plainly, but without any provoking
language, told the people of their sin, and what would be the
consequences of it. He does not impeach any particular per .
sons, nor predict any particular judgments, as sometimes the
prophets did, but, as inoffensively as possible, reminded them
of what was written in the law. Let them but look into their
Bibles, and there they would find, [1..] The precept they
broke; “Ye transgress the commandments of the Lord, you
know you do so in serving groves and idols; and why will you
so offend God, and wrong yourselves?” [2.J. The penalty
they incurred; “You know, if the word of God be true, you
cannot prosper in this evil way ; never expect to do ill, and
fare well. Nay, you find already, that because you have for-
saken the Lord, he hath forsaken you, as he told you he would,”
Deut. xxix. 25; xxxi. 16, 17. This is i.yok of ministers
BEFoEE CHRIST, 838.
II. CHRONI C LES, XXV. The reign of Amaziah.
wºrse-
By the word of God, as a lamp and a light, to discover the sin
of men, and expound the providences of God. *
(2.) The barbarous treatment they gave him for his kind-
ness and faithfulness in delivering this message to them, v. 21.
By the conspiracy of the princes, or some of their party, and
By the commandment of the king, who thought himself affronted
by this fair warning, they stoned him to death immediately;
not, under colour of law, accusing him as a blasphemer, a
traitor, or a false prophet, but in a popular tumult, in the
court of the house of the Lord—as horrid a piece of wickedness
as perhaps any we read of in all the history of the kings.
The person was sacred, a priest ; the place sacred, the court of
the temple, the inner court, between the porch and the altar;
the message yet more sacred, we have reason to think that they
knew it came from the spirit of prophecy; the reproof was
just, the warning fair, both backed with scripture, and the de-
livery very gentle and tender ; and yet so impudently and
daringly do they defy God himself, that nothing less than the
blood of the prophet can satisfy their indignation at the pro-
\phecy. Be astonished, O heavens, at this, and tremble, O earth,
that ever such a villany should be committed by men, by
Israelites, in contempt and violation of every thing that is
just, honourable, and sacred That a king, a king in covenant
with God, should command the murder of one whom it was
his office to protect and countenance | The Jews say, There
were seven transgressions in this ; for they killed a priest, a
prophet, a judge, they shed innocent blood, polluted the court
of the temple, the sabbath, and the day of expiation ; for, on
that day, their tradition says, this happened.
(3.) The aggravation of this sin; that this Zechariah, who
suffered martyrdom for his faithfulness to God and his country,
was the son of Jehoiada, who had done so much good in
Israel, and particularly had been as a father to Joash, v. 22.
The affront done by it to God, and the contempt put on re-
ligion, are not so particularly taken notice of, as the ingrati-
tude there was in it to the memory of Jehoiada. He remem-
bered not the kindness of the father, but slew the son for doing
This duty, and what the father would have done, if he had
been there. Call a man ungrateful, and you can call him no
WOTSE, .
(4.) The dying martyr's prophetical imprecation of ven-
geance upon his murderers; The Lord look upon it, and require
it This came not from a spirit of revenge, but a spirit of
prophecy ; He will require it. This would be the continual
cry of the blood they shed, as Abel's blood cried against
Cain : “Let the God to whom vengeance belongs demand
blood for blood.” He will do it, for he is righteous. This
precious blood was reckoned for quickly in the judgments that
came upon this apostate prince; it came into the account
afterward, in the destruction of Jerusalem by the Chaldeans:
their misusing of the prophets was that which brought upon
them ruin without remedy; (ch. xxxvi. 16.) nay, our Saviour
Jmakes the persecutors of him and his gospel answerable for
the blood of this Zechariah ; so loud, so long, does the blood of
the martyrs cry : (see Matth. xxiii. 35.) such as this is the cry
of the souls under the altar; (Rev. vi. 10.) How long ere
thou avenge our blood 2 For it shall not always go unre-
venged. -
Lastly, The judgments of God which came upon Joash for
this aggravated wickedness of his. . * -
1. A small army of Syrians made themselves masters of Je-
rusalem, destroyed princes, plundered the city, and sent the
spoil of it to Damascus, v. 23, 24. God’s people, while they
kept in with God, had often been conquerors, when the enemy
had the advantage of the greater number ; but now, on the
contrary, an inconsiderable handful of Syrians routed a very
great host of Israelites, because they had forsaken the Lord God
of their fathers; and then they were not only put upon the
level with their enemies, but opposed them with the utmost
disadvantage; for their God not only departed from them,
but turned to be their enemy, and fought against them. The
Syrians were employed as instruments in God’s hand to execute
*udgments against Joash, though they little thought so, Isa. x.
6, 7, and see Deut. xxxii. 30. - -
2. God smote him with great diseases, of body, or mind, or
tooth; either like his grandfather, (ch. xxi. 18.) or like Saul,
an evil spirit from God troubling him. While he was plagued
with the Syrians, he thought, that, if he could but get clear of
them, he should do well enough. But, before they departed
from him, God smote him with diseases. If vengeance pur-
sue men, the end of one trouble will but be the beginning of
another.
3. His own servants conspired against him. Perhaps he
began to hope his disease would be cured, he was but a mid-
dle-aged man, and* recover it; but he that cometh wy owt
of the pit, shall fall into the snare ; when he thought he should
escape death by sickness, he met it by the sword; they slew
him in his bed, for the blood of the sons of Jehoiada; by which
it should seem that he did not only slay Zechariah, but others
of the sons of Jehoiada for his sake. Perhaps, they that slew
him intended to take vengeance for that blood; this, however,
was what God intended, in permitting them to do it. Those
that drink the blood of the saints shall have their own blood
given them to drink, for they are worthy. The regicides are
here named, (v. 26.) and it is observable that the mothers of
them both were foreigners; one an Ammonitess, and the other a
Moabitess. The idolatrous kings, it is likely, countenanced
those marriages which the law prohibited for the preven-
tion of idolatry; and see how they resulted in their own de-
struction. -
4. His people would not bury him in the sepulchres of the
kings, because he had stained his honour by his mal-ad-
ministration. Let him not be written with the righteous, Ps.
lxix. 28. These judgments are called the burthens laid upon
him, (v. 27.) for the wrath of God is a heavy burthen, too
heavy for any man to bear. Or, it may be meant of threaten-
ings denounced against him by the prophets, for those are
called burthens; usually God sets some special marks of his
displeasure upon apostates, in this life, for warning to all to
remember Lot's wife. .
CHAP. XXV.
Amaziah's reign is recorded in this chapter ; none of the worst, and yet
far from good. Most of the passages in this chapter we had before more
briefly related, 2 Kings xiv. Here we find Amaziah, I. A just re
venger of his father’s death, v. 1–4. II. An obedient observer of the
command of God, v. 5–10. III. A cruel conqueror of the Edomites,
v. 11—13. IP. A foolish worshipper of the flºº, of Edom, and im-
patient of reproof for it, v. 14–16. P. Rashly challenging the king of
Israel, and smarting for his rashness, v. 17–24. And, lastly, ending
his days ingloriously, v. 26–28.
I MAZIAH was twenty and five years old
when he began to reign ; and he reigned
twenty and nine years in Jerusalem : and his mother’s
name was Jehoaddan of Jerusalem. 2 And he did
that which was right in the sight of the LoRD, but
not with a perfect heart. 3 Now it came to pass,
when the kingdom was established to him, that he
slew his servants that had killed the king his father:
4. But he slew not their children, but did as it is
written in the law in the book of Moses, where the
LoRD commanded, saying, The fathers shall not die
for the children, neither shall the children die for
the fathers, but every man shall die for his own sin.
5 Moreover, Amaziah gathered Judah together, and
made them captains over thousands, and captains
over hundreds, according to the houses of their
fathers, throughout all Judah and Benjamin : and
he numbered them from twenty years old and above,
and found them three hundred thousand choice
men, able to go forth to war, that could handle spear
and shield. 6 He hired also an hundred thousand
mighty men of valour out of Israel for an hundred
talents of silver. 7 But there came a man of God
to him, saying, O king, let not the army of Israel go
with thee ; for the Lo RD is not with Israel, to wit,
with all the children of Ephraim. 8 But if thou wilt
go, do it, be strong for the battle; God shall make
thee fall before the enemy: for God hath power to
help, and to cast down. 9 And Amaziah said to
the man of God, But what shall we do for the hun-
dred talents which I have given to the army of
Israel ? And the man of God answered, The LORD
is able to give thee much more than this. 10 Then
Amaziah separated them, to wit, the army that was
come to him out of Ephraim, to go home again :
wherefore their anger was greatly kindled against
Judah, and they returned home in great anger. 11
And Amaziah strengthened himself, and led forth
his people, and went to the valley of Salt, and smote
of the children of Seir ten thousand. 12 And other
ten thousand left alive did the children of Judah
carry away captive, and brought them unto the top .
Beyone CHRIST, 826.
Amaziah’s idolatry.
II. CHRONICLES, XXV.
of the rock, and cast them down from the top of the
rock, that they all were broken in pieces. 13 But
the soldiers of the army which Amaziah sent back,
that they should not go with him to battle, fell upon
the cities.of Judah, from Samaria even unto Beth-
horon, and smote three thousand of them, and took
much spoil. -
Here is, I. The general character of Amaziah, He did that
which was right in the eyes of the Lord, worshipped the true
God, kept the temple-service a-going, and countenanced reli-
gion in his kingdom; but he did not do it with a perfect heart,
(v. 2.) that is, he was not a man of serious piety or devotion
himself, nor had he any zeal for the exercises of religion. He
was no enemy to it, but a cool and indifferent friend. Such
is the character of too many in this Laodicean age : they do
i. which is good, but not with the heart, not with a perfect
eart.
II. A necessary piece of justice which he did upon the
traitors that murdered his father ; he put them to death, v. 3.
Though we should suppose they intended to avenge on their
king the death of the prophet, as was intimated, ch. xxiv. 25.
yet that would by no means justify their wickedness; for they
were not the avengers, but presumptuously took God’s work
out of his hands. And therefore Amaziah did what became
him, in calling them to an account for it; but kept within the
rule of that law which forbade the putting of the children to
death for the parents’ sin, v. 4.
III. An expedition of his against the Edomites, who, some
time ago, had revolted from under the dominion of Judah, to
which he attempted to reduce them. Observe,
1. The great preparation he made for this expedition. (1.)
He mustered his own forces, and marshalled them, (v. 5.)
and found Judah and Benjamin in all but 300,000 men, that
were fit for war, whereas, in Jehoshaphat’s time, 50 or 60
years before, they were four times as many ; sin weakens a
people, diminishes them, dispirits them, and lessens their
number and figure. (2.) He hired auxiliary troops out of the
kingdom of Israel, v. 6. Finding his own kingdom defective
in men, he thought to make it up with his money, and there-
fore took into his pay 100,000 Israelites. If he had advised
with any of his prophets before he did this, or had but con-
sidered how little any of his ancestors got by their alliances
with Israel, he would not have this to undo again. But rash-
ness makes work for repentance. -
2. The command which God sent him, by a prophet, to
dismiss out of his service the forces of Israel, v. 7, 8. He would
not have him call in any assistance at all, it looked like dis-
trust of God; if he made sure of his presence, the army he
had of his own was sufficient; but, particularly, he must not
take in their assistance, for the Lord is not with the children of
Ephraim, because they are not with him, but worship the calves.
This was a good reason why he should not make use of them,
because he could not depend upon them to do him any ser:
vice. What good could be expected from them that had not
God with them, nor his blessing upon their undertakings It
is comfortable to employ those who, we have reason to hope,
have an interest in heaven; and dangerous to associate with
those from whom the Lord is departed. The prophet assured
him, that, if he persisted in his resolution to take these idola-
trous apostate Israelites with him, in hopes thereby to make
himself strong for the battle, it was at his peril, they would
prove a dead weight to his army, would sink and betray it;
“God shall make thee fall before the enemy, and these Israel.
ites will be the ruin of thy cause ; for God has power to help
thee without them, and to cast thee down, though thou hast
them with thee.” - -
3. The objection which Amaziah made against this com-
mand, and the satisfactory answer which the prophet gave to
“hat objection, v. 9. The king had remitted 100 talents to the
men of Israel for advance-money. “Now,” says he, “if I
gend them back, I shall lose that ; but what shall we do for the
hundred talents 7” This is an objection men often make
against their duty, they are afraid of losing by it. “Regard
not that,” says the prophet, “the Lord is able to give thee
much more than this; and, thou mayst depend upon it, he
will not see thee lose by him. What is one hundred talents
between thee and him He has ways enough to make up the
loss to thee : it is below thee to speak of it.” Note, A firm
belief of God’s all-sufficiency to bear us out in our duty, and to
make up all the loss and damage we sustain in his service
abundantly to our advantage, will make his yoke very easy,
and his burthen very light. What is it to trust in God, but
to be willing to venture the loss of any thing for him, in con-
—-º-
fidence of the goodness of the security he gives us that we shall
not lose by him, but that it shall be made up to us in kind or
kindness. When we grudge to part with any thing for God
and our religion, this should satisfy us, that God is able to give
us much more than this. He is just, and he is good, and he
is solvent. The king lost 100 talents by his obedience; and
we find just that sum given to his grandson Jotham as a pre-
Sent: (ch. xxvii. 5.) then the principal was repaid ; and, for
interest, 10,000 measures of wheat, and as many of barley.
4. His obedience to the command of God, which is upon
record to his honour. He would rather lose his money, dis-
oblige his allies, and dismiss a fourth part of his army just as
they were going to take the field, than offend God. He sepa-
rated the army of Ephraim, to go home again, v. 10. And they
went home in gréat anger, taking it as a great affront thus to
be made fools of, and to be cashiered as men not fit to be em-
ployed, and being, perhaps, disappointed of the advantages
they promised themselves in spoil and plunder, by joining with
Judah against Edom. Men are apt to resent that which
touches them in their profit or reputation, though it frees them
from trouble.
5. His triumphs over the Edomites, v. 11, 12. He left dead
upon the spot, in the field of battle, 10,000 men; 10,000 more
he took prisoners, and barbarously killed them all, by throw-
ing them down some steep and craggy precipice. What pro-
vocation he had to exercise this cruelty toward them, we are
not told ; but it was certainly very severe. -
6. The mischief which the disbanded soldiers of Israel did
to the cities of Judah, either in their return, or soon after, v.
13. They took it so ill to be sent home, that, if they might
not go to share with Judah in the spoil of Edom, they would
make a prey of Judah. Several cities that lay upon the bor-
ders they plundered, and killed 3000 men that made resist-
ance. But why should God suffer this to be done 2 Was it
not in obedience to him that they were sent home; and yet
shall the country thus suffer by it ! Surely God’s way is in
the seal Did not the prophet say that God was not with the
children of Ephraim, and yet they are suffered to prevail
against Judah 2 Doubtless, God intended hereby to chastise
those cities of Judah for their idolatries, which were found
most in those parts that lay next to Israel. The men of Israel
had corrupted them, and now they were made a plague to
them : Satan both tempts and torments.
14 Now it came to pass, after that Amaziah was
come from the slaughter of the Edomites, that he
brought the gods of the children of Seir, and set
them up to be his gods, and bowed down himself
before them, and burned incense unto them. 15
Wherefore the anger of the LORD was kindled
against Amaziah, and he sent unto him a prophet,
which said unto him, Why hast thou sought after
the gods of the people which could not deliver their
own people out of thine hand 2 16 And it came to
pass, as he talked with him, that the king said unto
him, Art thou made of the king’s counsel ? forbear;
why shouldest thou be smitten ? Then the prophet
forbare, and said, I know that God hath determined
to destroy thee, because thou hast done this, and
hast not hearkened unto my counsel.
Here is, 1. The revolt of Amaziah from the God of Israel to
the gods of the Edomites. Egregious folly Ahaz worship-
ped the gods of those that had conquered him ; he had some
little colour for that, ch. xxviii. 23. But to worship the gods
of those whom he had conquered, who could not protect their
own worshippers, was the greatest absurdity that could be:
What did he see in the gods of the children of Seir, that could
tempt him to set them up for his gods, and bow down himself
before them 2 v. 14. If he had cast the idols down from the
rock, and broken them to pieces, instead of the prisoners, he
had discovered more of the piety, as well as more of the pity,
of an Israelite : but, perhaps, for that barbarous inhumanity
he was given up to this ridiculous idolatry.
The reproof which God sent to him, by a prophet, for
this sin. The anger of the Lord was kindled against him, and
justly; yet before he sent to destroy him, he sent to convince
and reclaim him, and so to prevent his destruction. The
prophet reasoned with him very fairly, and very mildly ; Why
hast thou sought the favour of those gods which could not de-
liver their own people? v. 15. If men would but duly conside"
the inability of all those things to help § which they hav .
BEFORE CHRIST, 825.
Amaziah defeated.
II. CHRONICLES, XXVI.
recourse to when they forsake God, they would not be such
enemies to themselves. -
3. The check he gave to the reprover, v. 16. He could say
nothing in excuse of his own folly ; the reproof was too just to
be answered ; but he fell into a passion with the reprover ;
3.) He taunted him as saucy, and impertinent, and meddling
with that which did not belong to him ; Art thow made of the
king’s counsel ? Could not a man speak reason to him, but
he must be upbraided as usurping the place of a privy-coun-
sellor 2. But, as a prophet, he really was made of the king’s
counsel by the King of kings, in duty to whom, the king was
bound not only to hear, but to ask and take, his counsel. (2.)
He ºne; him : bade him forbear, and say not a word more
to him.
would gladly have their prophets thus under their girdles, as
speak, and not otherwise. (3.) He threatened him, “Why
shouldest thow be smitten ? It is at thy peril, if thou sayest a
word more of this matter.” He seems to remind him of Ze-
chariah’s fate in the last reign, who was put to death for
making bold with the king ; and bids him take warning by
him. Thus he justifies the killing of that prophet by menacing
this, and so, in effect, makes himself guilty of the blood of
army of Israel, though he contradicted his politics, and lost
him 100 talents, yet he hearkened to, and was ruled by, v. 10.
But this prophet, who dissuaded him from worshipping the
gods of the Edomites, he ran upon with an unaccountable
rage; which must be attributed to the witchcraft of idolatry.
He was easily persuaded to part with his talents of silver, but
by no means with his gods of silver. -
4. The doom which the prophet passed upon him for this.
He had more to say to him by way of instruction and advice ;
but, finding him obstinate in his iniquity, he forbare. He is
joined to idols; let him alone, Hos. iv. 17. Miserable is the
condition of that man with whom the blessed Spirit, by minis-
ters and conscience, forbears to strive, Gen. vi. 3. And both
the reprovers in the gate, and that in the bosom, if long brow-
beaten and baffled, will, at length, forbears; so I gave them up
to their own hearts' lusts. The secure sinner, perhaps, values
himself upon it as a noble and happy achievement, to have
silenced his reprovers and monitors, and to get clear of them;
but what comes of it? I know that God has determined to
destroy thee; it is a plain indication that thou art marked for
ruin, that thow hast dome this, and hast not, hearkened to my
counsel. They that are deaf to reproof are ripen.hg apace for
destruction, Prov. xxix. 1.
17 Then Amaziah king of Judah took advice, and
sent to Joash the son of Jehoahaz, the son of Jehu
king of Israel, saying, Come, let us see one another
in the face.
Amaziah king of Judah, saying, The thistle that
was in Lebanon sent to the cedar that was in
Lebanon, saying, Give thy daughter to my son
to wife : and there passed by a wild beast that
was in Lebanon, and trode down the thistle. 19
Thou sayest, Lo, thou hast smitten the Edomites,
and thine heart lifteth thee up to boast: abide now
at home, why shouldest thou meddle to thine hurt,
that thou shouldest fall, even thou, and Judah with
thee ? 20 But Amaziah would not hear; for it came
of God, that he might deliver them into the hand of
their enemies, because they sought after the gods of
Edom. 21 So Joash the king of Israel went up,
and they saw one another in the face, both he and
Amaziah king of Judah, at Beth-shemesh, which
belongeth to Judah. 22 And Judah was put to the
worse before Israel; and they fled every man to his
tent. 23 And Joash the king of Israel took Ama- |
ziah king of Judah, the son of Joash, the son of | 3 -
1 This all the people of Judah took Uzziah,
Jerusalem, and brake down the wall of Jerusalem,
king in the room of his father Amaziah. 2 He
Jehoahaz, at Beth-Shemesh, and brought him to
from the gate of Ephraim to the corner-gate, four
hundred cubits. 24 And he took all the gold and
the silver, and all the vessels that were found in the
house of God with Obed-edom, and the treasures of
the king’s house, the hostages also, and returned to
Samaria. 25 º: Amaziah, the son of Joash king
this story verifies two of Solomon's proverbs; tº-
man's pride will bring him low ; (Prov. xxix. 23.) it goes
before his destruction, not only procures it meritoriously, but
18 And Joash king of Israel sent to |
after him thither, and slew him there.
durst avow it.
of Judah, lived after the death of Joash, son of
Jehoahaz king of Israel, fifteen years, 26 Now the
rest of the acts of Amaziah, first and last, behold,
are they not written in the book of the Kings of
Judah and Israel ? 27 Now after the time that
Amaziah did turn away from following the Lord,
they made a conspiracy against him in Jerusalem;
and he fled to Lachish : but they sent to Lachish
after him, and slew him there. 28 And they brought
him upon horses, and buried him with his fathers in
the city of Judah. *
He said to the seer, See not, Isa. xxx. 10, Men |
We have here this degenerate prince mortified by his neigh-
• bour, and murdered by his own subjects.
we say, to speak just when and what they would have them ||
1. Never was proud prince more thoroughly mortified than
Amaziah was by Joash king of Israel. This part of the story
was as fully related, 2 Kings xiv. 8, &c. as it is here—The
foolish challenge which Amaziah sent to Joash, (v. 17.) his
haughty, scornful answer to it, (v. 18.) with the friendly
advice he gave him to sit still and know when he was well off,
(v. 19.) his wilful persisting in his challenge, (v. 20, 21.) the
- defeat that was given him, (v. 22.) and the calamity he
both. The prophet who had ordered him to send back the
brought upon himself and his city thereby, v. 23, 24. Now
(1.) That a
is often the immediate occasion of it. He that exalteth him-
self shall be abased. (2.) That he that goes forth hastily, to
strive, will, probably, not know what to do in the end thereof,
when his neighbour has put him to shame, Prov. xxv. 8. He
*bat is fond of contention, may have enough of it, sooner than
he thinks of. - *
But there are two passages in this story, which we had not
before in the Kings. [1..] That Amaziah took advice, before
he challenged the king of Israel, v. 17. But of whom 3 Not
of the prophet, he was not made of the king’s counsel ; but
of his statesmen, that would flatter him, and bid him go up
and prosper. It is good to take advice, but then it must be of
those that are fit to advise us. Those that will not take advice
from the word of God, which would guide them aright, will
justly be left to the bad advice of those that will counsel them
to their destruction. Let those be made fools, that will not be
made wise. [2] Amaziah’s imprudence is here made the
punishment of his impiety, v. 20. It was of the Lord ; he
left him to himself to act thus foolishly, that he and his ped-
ple might be delivered into the hands of their enemies, because
they had forsaken God, and sought after the gods of Edom.
They that will not be persuaded to do well for their souls,
will justly be given up to their own counsels, to do ill for
themselves, even in their outward affairs.
2. Never was poor prince more violently pursued by his own
subjects ; from the time that he departed from the Lord, (so
it may be read, v. 27.) the hearts of his subjects departed
from him, and they began to form a design against him in
Jerusalem. It is probable that they were exasperated against
him more for his rash engaging in a war against Israel, than
for his worshipping the gods of Edom. But, at length, the
ferment grew so high, and he perceived the plot to be laid so.
deep, that he thought fit to quit his royal city, and flee to
Lachish, either as a private place where he might be hid, or
as a strong place where he might be guarded ; but they sent
By this it seems to
have been done deliberately, and to have been the act, not of
a disgusted servant or two, but of a considerable body that
How unrighteous soever they were herein, God.
CHAP. XXVI.
was righteous.
This chapter gives us an account of the reign of Uzziah, (Azariah he was
called in the Kings,) more fully than we had it before; though, it was
long, and in some respects illustrious, yet it was very briefly related, 2
Kings xiv.21; xv. i., &c. Here is, J. His good character in genergi,
v. 1-5. II. His great prosperity in his wars, his buildings, and all the
affairs of his kingdom, v, 6–15. His presumption in invading the
priest's office, for which he was struck with a leprosy, and confined by
it, (v. 16–21.) even to his death, v. 22, 23.
who was sixteen years old, and made him.
built Eloth, and restored it to Judah, after that the
king slept with his fathers. 3 Sixteen years old
was Uzziah when he began to reign; and he reign-
His mother’s
4 And he
4
. ...------"
ed fifty and two years in Jerusalem.
name also was Jecoliah of Jerusalem.
£3EFor E CHRIST, 800.
The reign of Uzziah.
II. CHRONICLES, XXVI.
did that which was right in the sight of the LORD,
according to all that his father Amaziah did. 5 !
And he sought God in the days of Zechariah, who
had understanding in the visions of God : and as
long as he sought the Lord, God made him to
prosper. 6 And he went forth, and warred against
the Philistines, and brake down the wall of Gath,
and the wall of Jabneh, and the wall of Ashdod,
and built cities about Ashdod, and among the Phi-
listines. , 7 And God helped him against the Phi-
distines, and against the Arabians that dwelt in Gur-
baal, and the Mehunims. 8 And the Ammonites
gave gifts to Uzziah: and his name spread abroad
even to the entering in of Egypt; for he strengthened
himself exceedingly. 9 Moreover, Uzziah built
towers in Jerusalem, at the corner-gate, and at the
valley-gate, and at the turning of the wall, and for-
tified them. 10 Also he built towers in the desert,
and digged many wells :, for he had much cattle,
both in the low country and in the plains; husband-
men also, and vine-dressers in the mountains, and
in Carmel ; for he loved husbandry. 11 Moreover,
Uzziah had an host of fighting men, that went out ||
to war by bands, according to the number of their
account by the hand of Jeiel the scribe, and Maa-
seiah the ruler, under the hand of Hananiah, one of
king’s captains. 12 The whole number of the chief
of the fathers of the mighty men of valour were two
thousand and six hundred. 13 And under their
hand was an army, three hundred thousand and
Seven thousand and five hundred, that made war
with mighty power, to help the king against the
enemy. 14 And Uzziah prepared for them, through-
out all the host, shields, and spears, and helmets,
and habergeons, and bows, and slings to cast stones.
15 And he made in Jerusalem, engines, invented
by cunning men, to be on the towers and upon the
bulwarks, to shoot arrows and great stones withal :
and his name spread far abroad; for he was mar-
vellously helped till he was strong. -
We have here an account of two things concerning Uzziah :
I. His piety. In this he was not very eminent or zealous;
yet he did that which was right in the sight of the Lord ; he kept
up the pure worship of the true God, as his father did, and
Herein better than his father—that we have no reason to think
he ever worshipped idols as his father did, no not in his latter
days, when his heart was lifted up. It is said, (v. 5.) He sought
God in the days of Zechariah, who, some think, was the son of
that Zechariah whom his grandfather Joash slew. He was one
that had understanding in the visions of God; either the visions
which he himself was favoured with, or the visions of the pre-
ceding prophets. He was well versed in prophecy and con-
versed much with the upper world, was an intelligent, devout,
good man; and, it seems, had great influence with Uzziah.
Happy are the great men who have such about them, and are
willing to be advised by them ; but unhappy those who seek
God only while they have such with them, and have not a
..principle in themselves to bear them out to the end. . . .
II. His prosperity. In general, as long as he sought the Lord,
rand minded religion, God made him to prosper. Note, 1. Those
only prosper whom God makes to {. ; for prosperity is his
gift. 2. Religion and piety are friendly to outward prosperity.
Many have found and owned this, that as long as they sought
“since they forsook God, every thing has gone cross.
Here are several particular instances of his prosperity.
(1.) His success in his wars. God helped him, (v. 7.) and
then, he triumphed over the Philistines, those old enemies of house of the Lord : and Jotham his son was over
| the king’s house, judging the people of the land.
22 Now the rest of the acts of Uzziah, first and
| last, did Isaiah the prophet the son of Amoz, write.
• 0 l Jzziah Sl with his fath n ºr 4.' burie
was celebrated throughout all the neighbouring countries, (v. 23 So Uzziah slept with his fathers, and they buried
8.) and it was a good name, a name for good things with God
“God’s people, demolished the fortifications of their cities, and
put garrisons of his own among them, v. 6. He obliged the
Ammonites to pay him tribute, v. 8. He made all quiet about
him, and kept them in awe.
(2.) The greatness of his fame and reputation. His name
and good people.
shonourable.
Vol. I.
This is true fame, and makes a man truly
6 z
11.
way of reprisal for the depredations they had so often made
(3.) His buildings. While he acted offensively abroad, he
did not neglect the defence of his kingdom, at home, but built
towers in Jerusalem, and fortified them, v. 9. Much of the
wall of Jerusalem was, in his father’s time, broken down, par-
ticularly at the corner gate ; (ch. xxv. 23.) probably his father
had repaired it, but he, to prevent the like mischief for the
future, fortified it, and built a tower at the corner gate. But
his best fortification of Jerusalem was his close adherence to
the worship of God, which if his father had not forsaken, the
wall of Jerusalem had not been broken down. While he for-
tified the city, he did not forget the country, but built towers in
the desert too, (v. 10.) to protect the country people from the
inroads of the plunderers, bands of which sometimes alarmed
them and plundered them, as ch. xxi. 16.
(4.) His husbandry. He dealt much in cattle and corn,
employed many hands, and got much wealth by it, for he took
a pleasure in it; he loved husbandry, (v. 10.) and, probably,
did himself inspect his affairs in the country, which was no
disparagement to him, but an advantage, as it encouraged in-
dustry among his subjects. It is an honour to the husband-
man's calling, that one of the most illustrious princes of the
house of David followed it and loved it. He was none of those
that delight in war, nor did he addict himself to sport and
pleasure, but delighted in the innocent and quiet employ-
ments of the husbandman.
(5.) His standing armies. He had, as it should seem, two
military establishments. [1..] A host of fighting men that were
to make excursions abroad, they went out to war by bands, v.
They fetched in spoil from the neighbouring countries by
upon Judah. [2.]. Another army for guards and garrisons,
that were ready to defend the country in case it should be in-
vaded, v. 12, 13. So great were their number and valour, that
they made war with mighty power; no enemy durst face them,
or, at least, could stand before them. Men unarmed can do
little in war; Uzziah therefore furnished himself with a great
armory, whence his soldiers were supplied with arms offensive
and defensive, (v. 14.) spears, bows, and slings, shields, hel-
mets, and habergeons; swords are not mentioned, because it
is probable that every man had a sword of his own, which he
wore constantly. Engines were invented, in his time, for an-
noying besiegers with darts and stones shot from the towers
and bulwarks, p. 15. What pity it is, that the wars and fight-
ings which came from men's lusts, have made it necessary for
º men to employ their skill in inventing instruments of
eath ! -
16 But when he was strong, his heart was lifted
up to his destruction: for he transgressed against
the Lord his God, and went into the temple of the
LoRD to burn incense upon the altar of incense.
17 And Azariah the priest went in after him, and
with him fourscore priests of the Lo RD, that were
valiant men : 18 And they withstood Uzziah the
king, and said unto him, It appertaineth not unto
thee, Uzziah, to burn incense unto the LORD, but
to the priests the sons of Aaron, that are consecrated
to burn incense : go out of the sanctuary ; for thou
hast trespassed: neither shall it be for thine honour
from the LORD God. 19 Then Uzziah was wroth,
and had a censer in his hand to burn incense ; and
while he was wroth with the priests, the leprosy
| even rose up in his forehead before the priests in .
the house of the LoRD, from beside the incense-altar.
20 And Azariah the chief priest, and all the priests,
looked upon him, and, behold, he was leprous in his
forehead, and they thrust him out from thence; yea,
the Lord, and kept close to their duty, they prospered; but himself hasted also to go out, because the Lord had
smitten him. 21 And Uzziah the king was a leper
| unto the day of his death, and dwelt in a several
house, being a leper; for he was cut off from the
him with his fathers in the field of the burial which
belonged to the kings; for they said, He is a leper:
1 and Jotham his son reigned in his stead.
- 1089
BEFORE CHRIST, 763.
II. CHRONICLES, XXVI. Uzziah's sin andpunishment
Here is the only blot we find on the name of king Uzziah,
and it is such a one as lies not on any other of the kings.
Whoredom, murder, oppression, persecution, and especially
idolatry, gave characters to the bad kings, and some of them
blemishes to the good ones, David himself not excepted, wit-
ness the matter of Uriah. But we find not Uzziah charged
with any of these ; and yet he transgressed against the Lord his
God, and fell under the marks of his displeasure for it; not, as
other kings, in vexatious wars or rebellions, but an incurable
disease.
I. His sin was, invading the priest’s office. The good way
is one, by-paths are many ; the transgression of his prede-
cessors was, forsaking the temple of the Lord, and flying off
rom it, (ch. xxiv. 18.) and burning incense upon idolatrous
altars, ch. xxv. 14. His transgression was, intruding into the
temple of the Lord, further than was allowed him, and attempt-
ing himself to burn incense wpon the altar of God, for which, it
is likely, he pretended an extraordinary zeal and affection.
See how hard it is to avoid one extreme, and not run into
another. -
1. That which was at the bottom of his sin, was pride of
heart, a lust that ruins more than any other whatsoever.
When he was strong, v. 16. (and he was marvellously helped
by the good providence of God till he was so, v. 15.) when he
was grown very great and considerable in wealth, interest,
and power, instead of lifting up the name of God in gratitude
to him who had done so much for him, his heart was lifted up
to his destruction. Thus the prosperity of fools, by puffing them
up with pride, destroys them. Now that he had done so much
business, and won so much honour, he began to think no
business, no honour, too great or too good for him ; no, not
that of the priesthood. Men's pretending to forbidden know-
ledge, and exercising themselves in things too high for them,
are owing to the pride of their heart, and the fleshly mind
they are vainly puffed wip with. -
2. His sin was, going into the temple of the Lord to burn.
£ncense ; probably on some solemn feast day, or when he him-
self had some special occasion for supplicating the divine
favour. What should move him to this piece of presumption,
or put it into his head, I cannot conjecture : none of all his
predecessors, not the best, not the worst, attempted it: the
law, he knew, was express against him, and there was no
usage or precedent for him : he could not pretend any neces-
sity, as there was for David’s eating the shew-bread. (1.) Per-
haps he fancied the priests did not do their office so dexterous-
ly, decently, and devoutly, as they ought, and he could do it
better. Or, (2.) He observed that the idolatrous kings did
themselves burn incense at the altars of their gods; his father
did so, and Jeroboam ; (1 Kings xiii. 1.) an ambition of which
onour was perhaps one thing that tempted them from the
house of God, where it was not permitted them ; and he, being
resolved to cleave to God’s altar, would try to break through
this restraint, and come as near it as the idolatrous kings did
to their altars. But it is called a transgression against the
Lord his God. He was not content with the honours God had
put upon him, but would usurp those that were forbidden him,
like our first parents.
3. He was opposed in this attempt by the chief priest, and
other priests that attended and assisted him, v. 17, 18. They
were ready to burn incense for the king, according to the duty
of their place ; but, if he offer to do it himself, they plainly let
him know, that he meddles with that which does not belong to
him, and it is at his peril. They did not resist him by laying
violent hands on him, though they were valiant men, but by
reasoning with him, and showing him, (1.) That it was not
lawful for him to burn incense : “It appertaineth not to thee,
Q Uzziah, but to the priests, whose birth-right it is, as sons of
Aaron, and who are consecrated to the service.” Aaron and
his sons were appointed by the law to burn incense, Exod.
xxx. 7. See Deut. xxxiii. 10. 1 Chron. xxiii. 13. David had
blessed the people, Solomon and Jehoshaphat had prayed with
them, and preached to them ; Uzziah might have done this,
and it would have been to his praise ; but for burning incense,
that service was to be performed by the priests only. The
kingly and priestly offices were separated by the law of Moses,
not to be united again, but in the person of the Messiah. If
Uzziah did intend to honour God, and gain acceptance with
him, in what he did, he was quite out in his aim ; for, being a
service purely of divine institution, he could not expect it
should be accepted, unless it were done in the way, and by
the hands, that God had appointed. (2.) That it was not
safe. It shall not be for thine honour from the Lord God;
more is implied ; “It will be thy disgrace, and it is at thy
peril.” The law runs express against all strangers that came
migh, (Numb. iii, * ; xviii. 7.) that is, all that were not
priests. Korah and his accomplices, though Levites, paid,
dear for offering to burn incense, which was the work of the
priests only, Numb. xvi. 35. The incense of our prayers must
be, by faith, put into the hands of our Lord Jesus, the great
High Priest of our profession, else we cannot expect it should
be accepted by God, Rev. viii. 3. -
4. He fell into a passion with the priests that reproved him,
and would push forward to do what he intended notwithstand-
ing ; (v. 19.) Uzziah was wroth, and would not part with the
censer out of his hand : he took it ill to be checked, and would
not bear it. Nitimur in vetitum—We are prone to do what is
forbidden. -
II. His punishment was an incurable leprosy, which rose
up in his forehead while he was contending with the priests.
If he had submitted to the priests’ admonition, acknowledged
his error and gone back, all had been well; but when he was
wroth with the priests, and fell foul upon them, then God was.
wroth with him, and smote him with a plague of leprosy.
Josephus says, that he threatened the priests with death if they
opposed him, and that then the earth shook, the roof of the
temple opened, and through the cleft a beam of the sun dart-
ed directly upon the king's face, wherein immediately the
leprosy appeared. And some conjecture, that that was the
earthquake in the days of Uzziah, which we read of, Amos i.
1. and Zech. xiv. 5. -
Now this sudden stroke, 1. Ended the controversy between
him and the priests; for, when the leprosy appeared, they
were emboldened to thrust him out of the temple; nay, he him-
self hasted to go out, because the Lord had smitten him with a
disease which was, in a particular manner, a token of his dis-
pleasure, and which he knew secluded him from common con-
verse with men, much more from the altar of God. He would,
not be convinced by what the priests said, but God took an
effectual course to convince him. If presumptuous men will
not be made to see their error by the judgments of God’s.
mouth, they shall be made to see it by the judgments of his
hand. It evidenced some religious fear of God in the heart.
of this king, even in the midst of his transgression, that, as
soon as he found. God was angry with him, he not only let
fall his attempt, but retired with the utmost precipitation.
Though he strove with the priests, he would not strive with
his Maker. .
2. It remained a lasting punishment of his transgression ;
for he continued a leper to the day of his death, shut up in con-
finement, and shut out from society, and forced to leave it to
his son to manage all his business, v. 21. Thus God gave an
instance of his resisting the proud, and of his jealousy for the
purity and honour of his own institutions: thus he gave fair
warning even to great and good men to know and keep their
distance, and not to intrude into those things which they have
not seen : thus he gave Uzziah a loud and constant call to
repentance, and a long space to repent, which we have reason,
to hope he made a good improvement of. He had been a man
of much business in the world, but, being taken off from that,
and confined to a several house, he had leisure to think of
another world, and prepare for it. By this judgment upon.
the king, God intended to possess the people with a great.
veneration for the temple, the priesthood, and other sacred
things, which they had been apt to think meanly of. While.
the king was a leper, he was as good as dead, dead while he
lived, and buried alive ; and so the law was, in effect, answer-
ed, that the stranger which cometh nigh shall be put to death.
The disgrace survived him ; for, when he was dead, they would
not bury him in the sepulchre of the kings, because he was a
leper, which stained all his other glory. -
3. It was a punishment that answered the sin, as face does.
to face in a glass. (1.) Pride was at the bottom of his trans-
gression, and thus God humbled him, and put dishonour upon.
him. (2.) He invaded the office of the priests in contempt ot.
them, and God struck him with a disease, which, in a parti-
cular manner, made him subject to the inspection and sentence
of the priests; for to them pertained the judgment of the
leprosy, Deut. xxiv. 8. (3.) He thrust himself into the temple.
of God, whither the priests only had admission, and for that
was thrust out of the very courts of the temple, into which the
meanest of his subjects, that was ceremonially clean, had free
access. (4.) He confronted the priests that faced him and
opposed his presumption, and for that the leprosy rose in his
forehead, which, in Miriam's case, is compared to her father's.
spitting in her face, Numb. xii. 14., (5.) He invaded the dig-
nity of the priesthood, which he had no right to, and is for
that deprived even of his royal dignity, which he had a right
to. They that covet forbidden honours, forfeit allowed ones.
Adam, by catching at the tree of knowledge, which he might:
not eat of, debarred himself from the tree of life, which is
BEFoEE CHRIST, 758.
Jotham and Ahaz.
II. CHRONICLES, XXVIII.
might have eaten of. Let all that read it say, The Lord is
righteous. - .
CHAP. XXVII.
Here, is a very, short account of the reign of Jotham, a pious prosperous
prince, whom one would wish to have known more of ; but we may better
dispense with the brevity of his story, because that which lengthened the
history of the three last kings, was, their degeneracy in their latter end,
which we have had a faithful account of ; but there was no occasion for
such a melancholy conclusion of the history of his reign, which is only an
account, I. Of the date and continuance of his reign, v. 1, 8. II. The
general good character of it. v. 2, 6. III. The prosperity of it, v. 3—5.
IP. The period of it, v. 7, 9. -
I OTHAM was twenty and five years old when
he began to reign ; and he reigned sixteen
years in Jerusalem. His mother’s name also was
Jerushah, the daughter of Zadok. 2 And he did
that which was right in the sight of the Lord, ac-
cording to all that his father Uzziah did : howbeit
he entered not into the temple of the Lord. And
the people did yet corruptly. 3. He built the high
gate of the house of the Lo RD, and on the wall of
Ophel he built much. 4 Moreover, he built cities
in the mountains of Judah, and in the forests he
built castles and towers. 5 He fought also with the
king of the Ammonites, and prevailed against them.
And the children of Ammon gave him the same
year an hundred talents of silver, and ten thousand
measures of wheat, and ten thousand of barley.
So much did the children of Ammon pay unto him,
both the second year and the third. 6 So Jotham
became mighty, because he prepared his ways be- |
fore the Lord his God. 7 Now the rest of the acts
of Jotham, and all his wars, and his ways, lo, they
are written in the book of the Kings of Israel and
Judah. 8. He was five and twenty years old when
he began to reign : and reigned sixteen years in
Jerusalem. 9 And Jotham slept with his fathers,
and they buried him in the city of David; and Ahaz
his son reigned in his stead. -
There is not much more related here concerning Jotham,
than we had before, 2 Kings xv. 32, &c. -
1. That he reigned well; he did that which was right in the
sight of the Lord ; the course of his reign was good, and pleas-
ing to God, whose favour he made his end, and his word his
rule, and (which shows that he acted from a good principle)
he prepared his ways before the Lord his God; (v. 6.) that is,
He walked circumspectly and with much caution, contrived
how to shun that which was evil, and compass that which
was good : he looked before him, and cast his affairs into such
a posture and method as made the regular management of
them the more easy. Or, he established or fixed his ways
before the Lord, that is, he walked steadily and constantly in
the way of his duty, was uniform and resolute in it; not like
some of those that went before him, who, though they had
Some good in them, lost their credit by their inconstancy, and
inconsistency with themselves. They had run well, but some-
thing hindered them. It was not so with Jotham.
Two things are observed here in his character:
(1.) What was amiss in his father he amended in himself,
v. 2. He did according to all that his father did well and
wisely ; howbeit, he would not imitate him in what he did
amiss; for he entered not into the temple of the Lord, to burn in-
cense, as his father did ; but took warning by his fate not to
dare so presumptuous a thing. Note, We must not imitate
the best men, and those we have the greatest veneration for,
any further than they did well ; but, on the contrary, their
falls, and the injurious consequences, must be warnings to us
to walk the more circumspectly, that we stumble not at the
Same stone that they stumbled at. -
(2.) What was amiss in his people he could not prevail to
amend. The people did yet corruptly. Perhaps it reflects
Some blame upon him, that he was wanting in his part toward
the reformation of the land. Men may be very good them-
selves, and yet not have courage and zeal to do what they
might do toward the reforming of others. However, it certainly
reflects a great deal of blame upon the people, that they did
not do what they might have done to improve the advantages
of so good a reign : they had good instructions given them,
and a good example set before them, but they would not be
reformed; sa that, even in the reign of their good kings, as
his.
out before the children of Israel.
well as the bad ones, they were treasuring up wrath against
the day of wrath ; for they still did corruptly, and the Founder
melted in vain.
2. That he prospered, and became truly reputable.
(1.) He built. He began with the gate of the house of the
Lord, which he repaired, beautified, and raised. He then for-
tified the wall of Ophel, and built cities in the mountains of Ju-
dah ; (v. 3, 4.) took all possible care for the fortifying of his
country, and the replenishing of it.
(2.) He conquered. . He prevailed against the Ammonites,
who had invaded Judah in Jehoshaphat's time, (ch. xx. 1.)
hiº; over them, and exacted great contributions from
them, v. 5. +” -
(3.) He became mighty (v. 6.) in wealth and power, and
influence upon the neighbouring nations, who courted his
friendship, and feared his displeasure ; and this, he got by
preparing his ways before the Lord his God. The more sted-
fast we are in religion, the more mighty we are, both for the
resistancé of that which is evil, and for the performance of
that which is good. -
3. That he finished his course too soon, but finished it with
honour ; he had the unhappiness to die in the midst of his
days; but, to balance that, the happiness not to out-live his
reputation, as his three last predecessors did. He died when
he was but 41 years of age, (v. 8.) but his wars and his ways,
his wars abroad and his ways at home, were so glorious, that
they were recorded in the book of the kings of Israel, as well
as of the kings of Judah, v. 7. The last words of the chapter
convey the painful intelligence, that Ahaz his son reigned in
his stead, whose character, in all respects, was the reverse of
When the wealth and power which wise men have done
good with, devolve upon fools that will do hurt with them, it
is a lamentation, and shall be for a lamentation.
- CHAP. XXVIII.
This chapter is the history of the reign of Ahaz, the son of Jotham, a bad
reign it was, and which helped to augment the fierce anger of the Lord.
e have here, I. His great wickedness, v. 1–4. II. The trouble he
brought himself into by it, v. 5–8. , III. The reproof which Godsent by
a prophet to the army of Israel for trampling upon their brethren #
Judah, and the obedient ear, they gave to that reproof, v. 9–15. IP.
The many calamities that followed after to Ahaz and his people, v. 16–
21. V. The continuance of his idolatry notwithstanding ; (v. 22–25.)
and so his story ends, v. 26, 27. - -
1 HAZ was twenty years old when he began to
reign : and he reigned sixteen years in Je-
rusalem : but he did not that which was right in the
sight of the Lo RD, like David his father: 2 For he
walked in the ways of the kings of Israel, and
made also molten images for Baalim. 3 Moreover,
he burnt incense in the valley of the son of Hinnom,
and burnt his children in the fire, after the abomi-
nations of the heathen, whom the Lord had cas:
4 He sacrificed
also, and burnt incense in the high places, and on
the hills, and under every green tree. 5 Wherefore
the Lo RD his God delivered him into the hand of the
king of Syria; and they smote him, and carried
away a great multitude of them captives, and brought
them to Damascus; and he was also delivered into
the hand of the king of Israel, who smote him with a
great slaughter. • -
Never surely had a man greater opportunity of doing well
than Ahaz had, finding things in a good posture, the kingdom
rich and strong, and religion established; and yet here we have
him, in these few verses,
1. Wretchedly corrupted and debauched. He had had a
good education given him, and a good example set him ; but
parents cannot give grace to their children : all the instruc-
tions he had were lost upon him, he did not that which was
right in the sight of the Lord ; (v. 1.) nay, he did a great deal
that was wrong, a wrong to God, to his own soul, and to his
people ; he waiked in the way of the revolted Israelites, and
the devoted Canaanites, made molten images and worship ,
ped them, contrary to the second commandment ; nay, he
made them for Baalim, contrary to the first commandment
He forsook the temple of the Lord, and sacrificed and burnt
incense on the hills, as if those would place him nearer
heaven ; and under every green tree, as if those would signify
the protection and influence of heaven by their shade and
dropping. To complete his wickedness, as one perfectly di-
vested of all natural affection as well as religion, and perfectly
devoted to the service and interest of th či" enemy of man-
BEFORE CHRIST, 738.
Judah defeated.
II. CHRONICLES, XXVIII.
kind, he burnt his children in the fire to Moloch, (v. 3.) not
thinking it enough to dedicate them to that infernal fiend by
causing them to pass through the fire. See what an absolute
sway the prince of the power of the air bears among the
children of disobedience.
2. Wretchedly spoiled and made a prey of. When he forsook
God, and, at a vast expense, put himself under the protection
of false gods, God, who, of right, was his God, delivered him
into the hands of his enemies, v. 5. (1.) The Syrians insult-
ed him, and triumphed over him, beat him in the field, and
carried away a great many of his people into captivity. (2.)
The king of Israel, though an idolater too, was made a scourge
to him, and smote him with a great slaughter. The people
suffered by these judgments, their blood was shed, their
country wasted, their families ruined; for when they had a
good king, though they did corruptly, (ch. xxvii. 2.) yet then
his goodness sheltered him ; but now, that they had a bad
one, all their defence was departed from them, and an inun-
dation of judgments broke in upon them. They that knew not
their happiness in the foregoing reign, were taught to value it
by the miseries of this reign.
6 For Pekah the son of Remaliah slew In Judah
an hundred and twenty thousand in one day, which
were all valiant men ; because they had forsaken
the Lord God of their fathers. 7 And Zichri, a
mighty man of Ephraim, slew Maaseiah the king’s
son, and Azrikam the governor of the house, and
Elkanah that was next to the king. 8 And the
childreg of Israel carried away captive of their
brethren two hundred thousand, women, sons, and
daughters, and took also away much spoil from
them, and brought the spoil to Samaria. 9 But
a prophet of the LORD was there, whose name was
Oded, and he went out before the host that came to
Samaria, and said unto them, Behold, because the
T.ORD God of your fathers was wroth with Judah,
he hath delivered them into your hand, and ye have
slain them in a rage that reacheth up unto heaven.
10 And now ye purpose to keep under the children
of Judah and Jerusalem for bond-men and bond-
women unto you : but are there not with you, even
with you, sins against the LoRD your God? 11 Now
hear me, therefore, and deliver the captives again,
which ye have taken captive of your brethren: for
the fierce wrath of the Lord is upon you. 12 Then
certain of the heads of the children of Ephraim,
Azariah the son of Johanan, Berechiah the son of
Meshillemoth, and Jehizkah the son of Shallum,
and Amasa the son of Hadlai, stood up against them
that came from the war, 13 And said unto them,
Ye shall not bring in the captives hither: for where-
as we have offended against the Lord already, ye
intend to add more to our sins and to our trespass;
for our trespass is great, and there is fierce wrath
against Israel. 14 So the armed men left the cap-
tives and the spoil before the princes and all the
congregation. 15 And the men which were express-
ed by name rose up, and took the captives, and with
the spoil clothed all that were naked among them,
and arrayed them, and shod them, and gave them to
eat and to drink, and anointed them, and carried all
the feeble of them upon asses, and brought them to
Jericho the city of palm-trees, to their brethren:
then they returned to Samaria.
We have here, I. Treacherous Judah under the rebukes of
'God's providence, and they are very severe. Never was such
‘bloody work made among them, since they were a kingdom,
and by Israelites too. . Ahaz walked in the ways of the kings
•of Israel, and the king of Israel was the instrument God made
ºuse of for his punishment. It is just with God to make those
our plagues whom we make our patterns, or make ourselves
rtners with in sin. A war broke out between Judah and
srael, in which Judah was worsted. For, 1. There was a
#. slaughter of men in the field of battle: vast numbers,
20,000 men, andºn men too at other times, were slain,
_dº
—w
(v. 6.) and some of the first rank; the king’s son for one. He
had sacrificed some of his sons to Moloch, justly therefore is
this sacrificed to the divine vengeance. Here is another that
was meat the king, his friend, the prime-minister of state, or
perhaps next him in the battle, so that the king himself had
a narrow escape, v. 7. The kingdom of Israel was not strong
at this time, and yet strong enough to bring this great destruc-
tion upon Judah. But certainly so many men, great men,
stout men, could not have been cut off in one day, if they had
not been strangely dispirited, both by the consciousness of
their own guilt, and by the righteous hand of God upon them.
Even valiant men were numbered as sheep for the slaughter,
and became an easy prey to the enemy, because they had for-
saken the Lord God of their fathers, and he had therefore
forsaken them. 2. There was a great captivity of women and
children, v. 8. When the army in the field was routed,
the cities, and towns, and country villages, were all easily
stripped, the inhabitants taken for slaves, and their wealth
for a prey.
II. Even victorious Israel under the rebukes of God's word,
for the bad principle they had gone upon in making war with
Judah, and the bad use they made of their success; and the
good effect of this rebuke. Here is,
l. The message which God sent them by a prophet, who
went out to meet them, not to applaud their valour, or con-
gratulate them on their victory, though they returned laden
with spoils and triumphs, but in God’s name to tell them of
their faults, and warn them of the judgments of God.
(1.) He tells them how they came by this victory, of which
they were so proud ; it was not because God favoured them,
or that they had merited it at his hand, but because he was
wroth with Judah, and made them the rod of his indigna-
tion. Not for your righteousness, be it known to you, but
for their wickedness, (Deut. ix. 5.) they are broken off ; there-
fore be not ye high-minded, but fear, lest God also spare not you,
Rom. xi. 20, 21.
. (2.) He charges them with the abuse of the power God had
given them over their brethren. They understand not what
victory is, who think it gives them authority to do what they
will, and that the longest sword is the clearest claim to lives
and estates: (Jusque datum sceleri—Might is right :) no, as it
is impolitic not to use a victory, so it is impious to abuse it.
The conquerors are here reproved, [1..] For the cruelty of the
slaughter they had made in the field. " They had indeed shed
the blood of war, in war; we suppose that to be lawful, but it
turned into sin to them, because they did it from a bad prin-
ciple of enmity to their brethren, and after a bad manner,
with a barbarous fury, a rage reaching up to heaven, that is,
that cries to God for vengeance against such bloody men, that
delighted in military execution. They that serve God's jus-
tice, if they do it with rage, and a spirit of revenge, make
themselves obnoxious to it, and forfeit the honour of acting
for him : for the wrath of man worketh not the righteousness
of God. [2.] For the imperious treatment they gave their
prisoners. “Ye now purpose to keep them whder, to use them
or sell them as slaves, though they are your brethren and free-
born Israelites.” God takes notice of what men purpose, as
well as of what they say and do.
(3.) He reminds them of their own sins, by which they also
were obnoxious to the wrath of God. Are there not with you,
even with you, sins against the Lord your God? He appeals to
their own consciences, and to the notorious evidence of the
thing. “Though you are now made the instruments of cor-
recting Judah for sin, yet do not think that you are therefore
innocent yourselves; no, you also are guilty before God.”
This is intended as a check, [1..] To their triumph in their
Success; “You are sinners, and it ill becomes sinners to be
proud ; you have carried the day now, but be not secure, the
wheel may ere long return upon yourselves, for if judgment
begin thus with those that have the house of God among them,
what shall be the end of such as worship the calves?”
To their severity toward their brethren ; “You have now got
them under, but you ought to show mercy to them, for your-
Selves are undone if you do not find mercy with God. It
ill becomes sinners to be cruel. You have transgressions
º to answer for already, and need not add this to the
I'êSt.
(4.) He commands them to release the prisoners, and to
send them home again carefully; (v. 11.) for, “You having
sinned, the fierce wrath of God is upon you, and there is no
other way of escaping it than by showing mercy.”
2. The resolution of the princes thereupon, not to detain
the prisoners. They stood up against them that came from the
war, though flushed with victory, and told them plainly, that
they should not bring their captives into Samaria, n. 12, 13.
BEFORE CHRIST, 738.
Distress of Judah.
II. CIIRONICLES, XXVIII.
*--------—
They had sin enough already to answer for, and would have
nothing done to add to their trespass. In this they discovered
an obedient regard to the word of God by his prophet, and a
tender compassion toward their brethren, which was wrought
in them by the tender mercy of God ; for he regarded the
affliction of this poor people, and heard their cry, and made
them to be pitied of all those that carried them captive, Ps. cwi.
3. The compliance of the soldiers with the resolution of the
princes in this matter, and the dismission of the captives there-
apon. (1.) The armed men, though, being armed, they might
by force have maintained their title to what they got by the
sword, acquiesced, and left their captives and the spoil to the
disposal of the princes, (v. 14.) and herein they showed a more
true heroic bravery than they did in taking them. It is a great
honour for any man to yield to the authority of reason and
religion, against his interest. (2.) The princes very generously
sent home the poor captives, well accommodated, v. 15. Those
that hope to find mercy with God, must learn hence with what
tenderness to carry themselves toward those that lie at their
mercy. It is strange that these princes, who, in this instance,
discovered such a deference to the word of God, and such an
influence upon the people, had not so much grace, as, in
9bedience to the calls of God by so many prophets, to root
º out of their kingdom, which, soon after this, was the
Tulln Of It.
16 At that time did king Ahaz send into the kings
of Assyria to help him. 17 For again the Edomites
had come and smitten Judah, and carried away
captives. 18. The Philistines also had invaded the
cities of the low country, and of the south of Judah,
and had taken Beth-shemesh, and Ajalon, and Ge-
deroth, and Shocho with the villages thereof, and
Timnah with the villages thereof, Gimzo also and
the villages thereof: and they dwelt there. 19 For
the LORD brought Judah low, because of Ahaz king
of Israel: for he made Judah naked, and trans-
gressed sore against the, Lord. 20 And Tilgath-
pilneser king of Assyria came unto him, and dis-
tressed him, but strengthened him not.
Ahaz took away a portion out of the house of the
LORD, and out of the house of the king, and of the
princes, and gave it unto the king of Assyria: but
22 And in the time of this dis–
tress did he trespass yet more against the Lord :
23 For he sacrificed unto
he helped him not.
this is that king Ahaz.
the gods of Damascus, which smote him : and he
21 For
said, Because the gods of the kings of Syria help
them, therefore will I sacrifice to them, that they
may help me.
of all Israel. 24 And Ahaz gathered together the
vessels of the house of God, and cut in pieces the
vessels of the house of God, and shut up the doors
of the house of the Lord, and he made him altars
in every corner of Jerusalem. 25 And in every
Several city of Judah he made high places to burn
incense unto other gods, and provoked to anger the
LORD God of his fathers. 26 Now the rest of his
acts, and of all his ways, first and last, behold, they
are written in the book of the Kings of Judah and
Israel. 27 And Ahaz slept with his fathers, and
they buried him in the city, even in Jerusalem; but
they brought him not into the sepulchres of the
kings of Israel : and Hezekiah his son reigned in
his stead. -
Here is, I. The great distress which the kingdom of Ahaz
was reduced to for his sin. In general, 1. The Lord brought
Judah low, v. 19. They had lately been very high in wealth
and power; but God found means to take them down, and
make them as despicable as they had been formidable. They
that will not humble themselves under the word of God, will
Justly be humbled by his judgments. Iniquity brings men low,
Ps. cwi. 43. 2. Ahaz made Judah naked. As his sin debased
them, so it exposed them. It made them naked to their shame;
for it exposed them to contempt, as a man unclothed. It
made them naked to their danger; for it exposed them to
But they were the ruin of him, and
him, and of all Israel.
assaults, as a man unarmed, Exod. xxxii. 25. Sin strips men.
In particular, the Edomites, to be revenged for Amaziah’s cruel
treatment of them, (ch. xxv. 12.) smote Judah, and carried off
many captives, v. 17. The Philistines also insulted them,
took and kept possession of several cities and villages that lay
near them, (v. 18.) and so they were revenged for the incur-
sions which Uzziah had made upon them, ch. xxvi. 6. And,
to show that it was purely the sin of Ahaz that brought the
Philistines upon his country, in the very year that he died, the
prophet Isaiah foretold the destruction of the Philistines, by
his son, Isa. xiv. 28, 29.
II. The addition which Ahaz made both to the national dis-
tress and the national guilt.
1. He added to the distress, by making court to strange
kings, in hopes they would relieve him. When the Edomites
and Philistines were vexatious to him, he sent to the kings of
Assyria to help him, (v. 16.) for he found his own kingdom
weakened ..f made naked, and he could not put any confi-
dence in God, and therefore was at a vast expense to get an
interest in the king of Assyria. He pillaged the house of God,
and the king's house, and Squeezed the princes for money to
hire these foreign forces into his service, v.2.1. Though he
had conformed to the idolatry of the heathen nations, his neigh-
bours, they did not value him for that, nor love him the better,
nor did his compliance, by which he lost God, gain them, nor
could he make any interest in them but with his money. It
is often found that wicked men themselves have no real affec-
tion for those that revolt to them, nor do they care to do them
a kindness. A degenerate branch is looked upon, on all sides,
as an abominable branch, Isa. xiv. 19. But what did Ahaz get
by the king of Assyria 3 Why, he came to him, but he distressed
him, and strengthened him not, (v. 20.) helped him not, v. 21.
The forces of the Assyrian quartered upon his country, and so
impoverished and weakened it ; they grew insolent and im-
perious, and created him a great deal of vexation, like a broken
reed, which not only fails, but pierces the hand.
2. He added to the guilt, by making court to strange gods,
in hopes they would relieve him. ln this distress, instead of
repenting of his idolatry, which he had reason enough to see
the folly of, he trespassed yet more, (v. 22.) was more mad than
ever upon his idols; a brand of infamy is here set upon him
for it. This is that king Ahaz, that wretched man, who was
the scandal of the house of David, and the curse and plague
of his generation. Note, Those are wicked and vile indeed,
that are made worse by their afflictions, instead of being made
better by them ; who, in their distress, trespass yet more, have
their corruptions exasperated by that which should mollify
them, and their hearts more fully set in them to do evil. Let
us see what his trespass was. (T.) He abused the house of
God; for he cut in pieces the vessels of it, that the priests might
not perform the service of the temple, or not as it should be,
for want of vessels; and, at length, shut up the doors, that the
people might not attend it, v. 24. This was worse than the
worst of the kings before him had done. (2.) He confronted
the altar of God, for he made him altars in every corner of Jeru-
Salem ; so that, as the prophet speaks, they were like heaps in
the furrows of the field, Hos. xix. 11. And in the cities of
Judah, either by his power, or by his purse, or by both, he
erected high places for the people to burn incense to what idol
they pleased, as if on purpose to provoke the God of his fathers,
v. 25. (3.) He cast off God himself; for he sacrificed to the
gods of Damascus, (v. 23.) not because he loved them, for he
thought they smote him ; but because he feared them, think-
ing that they helped his enemies, and that, if he could bring
them into his interest, they would help him. Foolish man
It was his own God that smote him, and strengthened the
Syrians against him, not the gods of Damascus; had he sacri-
ficed to him, and to him only, he would have helped him. But
no marvel that men's affections and devotions are misplaced,
when they mistake the author of their trouble and their help.
And what comes of it? The gods of Syria befriend Ahaz
no more than the kings of Assyria did ; they were the ruin of
This sin provoked God to bring judg-
ments upon them, to cut him off in the midst of his days, when
he was but 36 years old ; and it debauched the people so, that
the reformation of the next reign could not prevail to cure
them of their inclination to idolatry, but they retained that
root of bitterness till the captivity in Babylon plucked it up.
The chapter concludes with the conclusion of the reign of
Ahaz, v. 26, 27. For aught that appears, he died impenitent,
and therefore died inglorious; for he was not buried in the
sepulchres of the kings. Justly was he thought unworthy to be
laid among them, who was so unlike them ; to be buried with
kings, who had used his kingly power for the desºlicial., of the
church, and not for its protection or editiºn.
BEFor E CHRIST, 726.
II. CHRONICLES, XXIX. Hºia wins to rein.
*—
CHAP. XXIX.
We are & - - - - - --" * tº:
fº.º.º.º.º.º.
haps, in any of the good reigns we have yet met with : for he was a very
2ealous, devout, good man, none like him. In this chapter we have an
accºunt of the work of reformation, which he set about with vigour, in-
mediately after his accession to the crown. Here is, I. His exhorta-
*on to the priests and Levites, when he put them in possession of the
40wsé of God again, v. 1–11. II. The care and pains which the
Łęvites took to cleanse the temple, and put things into order there, v. 12-
19. W.I.Z. 4 solemn revival of God's ordinances that had been neglected,
in which atonement was made for the sins of the last reign, and the ºheels
set a-going again, to the great satisfaction of king and people, v. 20–36.
1 TTEZEKIAH began to reign when he was five
and twenty years old ; and he reigned nine
and twenty years in Jerusalem ; and his mother's
name was Abijah the daughter of Zechariah. 2
And he did that which was right in the sight of the
LoRD, according to all that David his father had
done. 3 He, in the first year of his reign, in the
first month, opened the doors of the house of the
LoRD, and repaired them. 4 And he brought in
the priests and the Levites, and gathered them to-
gether into the east street, 5 And said unto them,
Hear me, ye Levites; Sanctify now yourselves, and
Sanctify the house of the LoRD God of your fathers,
and carry forth the filthiness out of the holy place.
6 For our fathers have trespassed, and done that
which was evil in the eyes of the Lord our God,
and have forsaken him, and have turned away their
faces from the habitation of the LoRD, and turned
their backs. 7 Also they have shut up the doors of
the porch, and put out the lamps, and have not
burned incense nor offered burnt-offerings in the
holy place, unto the God of Israel. 8 Wherefore
the wrath of the LoRD was upon Judah and Jeru-
salem, and he hath delivered them to trouble, to as-
tonishment, and to hissing, as ye see with your
eyes. 9 For, lo, our fathers have fallen by the
Sword, and our sons, and our daughters, and our
wives, are in captivity for this, 10 Now it is in
mine heart to make a covenant with the LoRD God
of Israel, that his fierce wrath may turn away from
U.S. 11 My Sons, be not now negligent: for the
Lord hath chosen you to stand before him, to serve
him, and that ye should minister unto him, and burn
111Cense.
Here is, I. Hezekiah's age when he came to the crown; he
was 25 years old. Joash, who came to the crown after two
bad reigns, was but seven years old ; Josiah, who came after
two bad reigns, was but eight; which occasioned the delay of
the reformation. But Hezekiah was come to years, and so
applied himself immediately to it. We may well think with
what a sorrowful heart he beheld his father's idolatry and
profaneness, how it troubled him to see the doors of the tem.
ple shut up, though while his father lived he durst not open
them. His soul, no doubt, wept in secret for it, and he vow.
ed; that, when he should receive the congregation, he would
redress these grievances, which made him do it with more
readiness and resolution.
..II. His general character. He did that which was right,
like, David, v. 2... Of several of his predecessors it had been
said, that they did that which was right, but not like David,
hot with David's integrity and zeal. But here was one that
ãd as J-earty an affection for the ark and law of God as ever
David had. -
III. His speedy application to the great work of restoring
Feligion. The first thing he did, was to open the doors of the
house of the Lord, v. 3. We are willing to hope his father had
Hot quite suppressed, the temple service ; for them the holy
fire on the altar must have gone out, which we do not read of
the re-kindling of; but he had hindered the people from at:
tending it, and the priests, except such of them as were of his
9Wn party, 2 Kings xvi. 15. But Hezekiah immediately threw
the church doors open, and brought in the priests and Levites.
He found Judah low and naked, yet did not make it his first
business to revive the civil interests of his kingdom, but to re-
store religion to its good posture again. Those that begin with
** Tº
—º
-sº
God, begin at the right end of their work, and it will prosper
accordingly.
IV. His speech to the priests and Levites. It was well
known, no doubt, that he had a real kindness for religion, and
was disaffected to the corruptions of the last reign ; yet we do
not find the priests and Levites addressing themselves to him
for the restoration of the temple service, but he calls upon
them ; which, I doubt, bespeaks their coldness as much as his
zeal; and perhaps, if they had done their part with vigour,
things had not been brought into so very bad a posture as
Hezekiah found them in. .
Hezekiah’s exhortation to the Levites is very pathetic.
1. He lays before them the desolations of religion, and the
deplorable state to which it was brought among them ; (v. 6,
7.) Our fathers have trespassed. He said not, my father, be-
cause it became him, as a son, to be as tender as might be of
his father's name, and because his father would not have done
all this, if their fathers had not neglected their duty. Urijah
the priest had joined with Ahaz in setting up an idolatrous
altar. He complains, (1.) That the house of God had been
deserted; They have forsaken God, and twrmed their backs upon
his habitation. Note, Those that turn their backs upon God’s
ordinances may truly be said to forsake God himself. (2.)
That the instituted worship of God there had been let fall,
the lamps were not lighted, incense was not burnt; there are
still such neglects as these, and they are no less culpable, if
the word be not duly read and opened, for that was signified
by the lighting of the lamps, and if prayers and praises be not
duly offered up, for that was signified by the burning of in-
C677Sé. -
2. He shows the sad consequences of the neglect and decay
of religion among them, v. 8, 9. This was the cause of all the
calamities they had lain under; God had, in anger, delivered
them to trouble, to the sword, and to captivity. When we
are under the rebukes of God’s providence, it is good for us to
inquire whether we have not neglected God’s ordinances, and
whether that be not the controversy he has with us. *
3. He declares his own full purpose and resolution to revive
religion, and make it his business to promote it, v. 10. It is
in my heart, that is, “I am fully resolved to make a covenant
with the Lord God of Israel,” that is, “to worship him only,
and in that way which he has appointed ; for I am sure that,
otherwise, his fierce anger will not turn away from us.” This
covenant he will not only make himself, but bring his people
into the bond of. -
4. He engages and excites the Levites and priests to do their
duty on this occasion. This he begins with, (v. 5.) this he
ends with ; (v. 11.) calls them Levites, to remind them of their
obligation to God; calls them his sons, to remind them of
J
their relation to himself, that he expected that, as a son with
the father, they should serve with him in the reformation of the
land. (1.) He tells them what was their duty ; to sanctify
themselves first, by repenting of their neglects, reforming their
own hearts and lives, and renewing their covenants with God,
to do their duty better for the time to come ; and then to
sanctify the house of God, as his servants, to make it clean
from every thing that was disagreeable, either through the dis-
use or the profanation of it, and to set it up for the purposes
for which it was made. (2.) He stirs them up to it, (v. 1].)
“Be not now negligent, or remiss, in your duty. Let not this
good work be retarded through your carelessness.” Be not
deceived, so the margin. They that, by their negligence in the
service of God, think to mock God, and put a cheat upon him,
do but deceive themselves, and put a damning cheat upon
their own souls. Be not secure, so some, as if there were no
urgent call to do it, or no danger in not doing it. Men's neg-
ligence in religion, is owing to their carnal security. The
consideration he quickens them with, is, their office. God
had herein put honour upon them ; he has chosen you to stand
before him. God expected work from them ; they were not
chosen to be idle, to enjoy the dignity, and leave the duty tº
be done by others, but to serve him, and to minister to him.
They must therefore be ashamed of their late remissness, and
now, that the doors of the temple were opened again, set about
their work with double diligence. -
12 Then the Levites arose, Mahath the son of
Amasai, and Joel the son of Azariah, of the sons of
the Kohathites: and of the sons of Merari; Kish
the son of Abdi, and Azariah the son of Jehalele) :
and of the Gershonites; Joah the son of Zimmah,
and Eden the son of Joah : 13 And of the sons of
Elizaphan ; Shimri, and Jeiel : and of the sons of
Asaph ; Zechariah, and Mattaniah : 14 And of the
g
BEFORE Christ, 726.
II. C. H.R.ON ICLE S, XXIX. Reformation of Judah.
‘sons of Heman; Jehiel, and Shimei: and of the
sons of Jeduthun : Shemaiah, and Uzziel. 15 And
they gathered their brethren, and sanctified them-
3elves, and came, according to the commandment of
the king, by the words of the LORD, to cleanse the
house of the LoRD. 16 And the priests went into
the inner part of the house of the LORD to cleanse
it, and brought out all the uncleanness that they
found in the temple of the LORD into the court of the
house of the LoRD. And the Levites took it, to
carry it out abroad into the brook Kidron. 17 Now
they began on the first day of the first month to sanc-
tify, and on the eighth day of the month came they
to the porch of the LORD : so they sanctified the
house of the LORD in eight days; and in the six-
teenth day of the first month they made an end.
18 Then they went in to Hezekiah the king, and
said, We have cleansed all the house of the Lord,
and the altar of burnt-offering, with all the vessels
thereof, and the shew-bread table, with all the ves-
sels thereof. 19 Moreover, all the vessels which
king Ahaz in his reign did cast away in his trans-
gression have we prepared and sanctified, and, be-
bold, they are before the altar of the LoRD.
We have here busy work, good work, and needful work, the
cleansing of the house of the Lord.
1. The persons employed in this work were the priests and
Levites, who should have kept it clean, but not having done
that, were concerned to make it clean. Several of the Levites
are here named ; two of each of the three principal houses,
Kohath, Gershon, and Merari, v. 12. And two of each of
the three families of singers, Asaph, Heman, and Jeduthun,
v. 13. We cannot think these are named merely because they
were chief in place, for then surely the high priest, or some of
the heads of the courses of the priests, would have been men-
tioned ; but because they were more zealous and active than
the rest. When God has work to do, he will raise up leading
men to preside in it. And it is not always that the first in
place and rank are most fit for service, or most forward to it.
These Levites not only bestirred themselves, but gathered their
ibrethren, and quickened them to do according to the command-
*ment of the king by the words of the Lord. Observe, They did
according to the king’s command, but with an eye to God’s
Word; the king commanded them what was already their duty
by the word of God, and, in doing it, they regarded God’s
word as a rule to them, and the king’s commandment as a
Spur to them.
2. The work was cleansing the house of God, (1.) From the
common dirt it had contracted while it was shut up, dust and
cobwebs, and the rust of the vessels. (2.) From the idols and
idolatrous altars that were shut up in it, which, though kept
8ver So neat, were a greater pollution to it than if it had been
made the common-sewer of the city. The priests were none
of them mentioned as leading men in this work, yet none but
they durst go into the inner part of the house, no not to cleanse
it, which they did, and, perhaps, the high priest into the holy
9f holies, to cleanse that. And though the Levites had the
honour to be the leaders in the work, they did not disdain to
he servitors to the priests according to their office; for what
filth the priests brought into the court, the Levites carried to
the brook Kidron. Let not men's usefulness, be it ever so
eminent, make them forget their place.
3. The expedition with which they did this work was very
Temarkable. They began on the first day of the first month, a
‘happy beginning of the new year, and that promised a good
year; thus should every year begin with the reformation of
what is amiss, and the purging away, by repentance, of all the
defilements contracted the foregoing year. In eight days
they cleared and cleansed the temple, and in eight days more
the courts of the temple, v. 17. Let those that do good work,
learn to rid work and get it done. Let what is amiss be
amended quickly. -
4. The report they made of it to Hezekiah was very agree-
able, v. 18, 19. They gave him an account of what they had
done, because it was he that set them on work ; they boasted
not of their own care and pains, nor did they come to him to
be paid, but to let him know that all the things that had been
‘profaned were now sanctified according to law, and were ready
to be used again whenever he pleased. They knew the good
king had set his heart upon God's altar, and longed to be
finished.
attending that, and therefore they insisted most upon the
readiness they had put that into ; that the vessels of the altar
were scoured and brightened ; those which Ahaz, in his trans-
gression, had cast away, as vessels in which there was no
pleasure, those they gathered together, sanctified them, and
laid them in their place before the altar. Though the vessels
of the sanctuary may be profaned for a while, God will find a
time and way to sanctify them. Neither his ordinances, nor
his people, shall be suffered to fail for ever.
20 Then Hezekiah the king rose early, and
gathered the rulers of the city, and went up to the
house of the Lord. 21 And they brought seven
bullocks, and seven rams, and Seven lambs, and
seven he-goats, for a sin-offering for the kingdom,
and for the sanctuary, and for Judah : and he com-
manded the priests, the sons of Aaron, to offer them
on the altar of the Lord. 22 So they killed the
bullocks, and the priests received the blood, and
sprinkled it on the altar: likewise, when they had
killed the rams, they sprinkled the blood upon the
altar: they killed also the lambs, and they sprinkled
the blood upon the altar. 23 And they brought
forth the he-goats for the sin-offering before the king
and the congregation ; and they laid their hands
upon them ; 24 And the priests killed them, and
they made reconciliation with their blood upon the
altar to make an atonement for all Israel; for the
king commanded, that the burnt-offering and the
sin-offering should be made for all Israel. 25 And
he set the Levites in the house of the LoRD with
cymbals, with psalteries, and with harps, according
to the commandment of David, and of Gad the
king’s seer, and Nathan the prophet; for so was the
commandment of the LoRD by his prophets. 26
And the Levites stood with the instruments of Da-
vid, and the priests with the trumpets. 27 And
Hezekiah commanded to offer the burnt-offering
upon the altar. And when the burnt-offering began,
the song of the LoRD began also with the trumpets,
and with the instruments ordained by David king of
Israel. 28 And all the congregation worshipped, and
the singers sang, and the trumpeters sounded : and
all this continued until the burnt-offering was
29 And when they had made an end of
offering, the king and all that were present with
him bowed themselves, and worshipped. 30 More-
over, Hezekiah the king, and the princes, com-
manded the Levites to sing praise unto the LORD
with the words of David, and of Asaph the seer ; and
they sang praises with gladness, and they bowed their
heads and worshipped. 31. Then Hezekiah answered
and said, Now ye have consecrated yourselves unto
the Lord, come near, and bring sacrifices and thank-
offerings into the house of the LoRD, And the con-
gregation brought in sacrifices and thank-offerings;
and as many as were of a free heart, burnt-offerings.
32 And the number of the burnt-offerings, which
the congregation brought, was three-score and ten
bullocks, an hundred rams, and two hundred lambs :
all these were for a burnt-offering to the LORD. 33
And the consecrated things were six hundred oxen,
and three thousand sheep. 34 But the priests were
too few, so that they could not flay all the burnt-
offerings : wherefore their brethren the Levites did
help them till the work was ended, and until the
other priests had sanctified themselves; for the Le-
vites were more upright in heart to sanctify them-
selves than the priests. 35 And also the burnt-
offerings were in abundance, with the fat of the
peace-offerings, and the drink-offerings for every
burnt-offering. So the service of the house of the
LoRD was set in order. 36 And Hezekiah rejoiceş,
*
T}EFORE CHRIST, 726.
JHezekiah’s reformation.
II. CHRONICLES, XXX.
and all the people, that God had prepared the
people : for the thing was done suddenly.
The temple being cleansed, we have here an account of the
good use that was immediately made of it. A solemn as-
sembly was called to meet the king at the temple the very next
day; (v. 20.) and very glad, no doubt, all the good people in
Jerusalem were, when it was said, Let us go up to the house of
the Lord, Ps. cxxii. 1. As soon as Hezekiah heard that the
temple was ready for him, he lost no time, but made it appear
He rose early to go up to the house
of the Lord, earlier on that day than on other days, to show
| their sacrifices now to God’s altar.
that he was ready for it.
that his heart was upon his work there.
Now this day's work was to look two ways; -
I. Atonement must be made for the sins of the last reign.
They thought it not enough to lament and forsake those sins,
e - - Even our repentance and re-
formation will not obtain pardon but in and through Christ,
but they brought a sin-offering.
who was made sin, that is, a sin-offering, for us. No peace
but through his blood, no not for penitents. Observe,
1. The sin-offering was for the kingdom, the sanctuary, and
for Judah ; (v. 21.) that is, to make atonement for the sins of
princes, priests, and people, for they had all corrupted their.
way. The law of Moses appointed sacrifices to make atone-
ment for the sins of the whole congregation, (Dev. iv. 13, 14.
Numb. xv.24, 25.) that the national judgments, which their
national sins deserved, might be turned away; for this, we
must now have an eye to Christ the great Propitiation, as
well as for the remission and salvation of particular per-
SQ31S. -
2. The law appointed only one goat for a sin-offering, as on -
the day of atonement, (Lev. xvi. 15.) and on such extraordi-
nary occasions as this, Numb. xv. 24. But they here offered
Seven, (v. 21.) because the sins of the congregation had been
very great, and long continued in. -
fection : our great Sin-offering is but one, yet that one perfects
for ever them that are sanctified. -
: 3. The king and the congregation (that is, the representa-
tives of the congregation) laid their hands on the heads of the
goats that were for the sin-offering, (v. 23.) thereby owning
themselves guilty before God, and expressing their desire that
the guilt of the sinner might be transferred upon the sacri-
fice. By faith we lay our hands on the Lord Jesus, and so
*eceive the atonement, Rom. v. 11.
4. Burnt-offerings were offered with the sin-offerings, seven
bullocks, seven rams, and seven lambs. The intention of the
burnt-offerings was to give glory to the God of Israel, whom
they own as the only true God, which it was proper to do at
the same time that they were by the sin-offering making atone-
ment for their offences. The blood of those, as well as of the
sin-offering, was sprinkled upon the altar, (v. 22.) to make
reconciliation for all Israel, (v. 24.) and not for Judah only ;
Christ is a Propitiation not for the sins of Israel only, but of
the whole world, 1 John ii. 1, 2. -
.5. While the offerings were burning upon the altar, the Le-
Vites Sang the song of the Lord, (v. 27.) the psalms composed
by David and Asaph, (v. 30.) with the musical instruments
which God by his prophets had commanded the use of, (v.
25.) and which had been long neglected. Even sorrow for
Sin must not put us out of tune for praising God. By faith
we must rejoice in Christ Jesus as our righteousness; and
our prayers and praises must ascend with his offering, to be
accepted only in the virtue of it. -
6. The king and all the congregation testified their consent
to, and concurrence in, all that was done, by bowing their
heads and worshipping ; expressing an awful veneration of the
Divine Majesty, by postures of adoration. This is taken no-
tice of, v. 28–30. It is not enough for us to be where God is
worshipped, if we do not ourselves worship him, and that,
- i. with bodily exercise only, which profits little, but with the
€8Tt, -
II. The solemnities of this day did likewise look forward;
the temple service was to be set up again, that it might be
Continually kept up ; and this Hezekiah calls them to, v. 31.
“Now that ye have consecrated yourselves to the Lord, have
both made an atonement and made a covenant by sacrifice,
are solemnly reconciled and engaged to him ; now come near,
and bring sacrifices.” Note, Our covenant with God must be
pursued and improved in communion with him. Having
Consecrated ourselves, in the first place, to the Lord, we must
bring the sacrifices of prayer, and praise, and alms, to his
house. Now, in this work, it was found,
1. That the people were free. Being called to it by the
king, they brought in their offerings, though not in such abun.
dance as in the ºlº days of Solomon, (for Judah was now
Seven is a number of per-
—-ºf
diminished, impoverished, and brought low,) but according
to what they had, and as much as one could expect, consider-
ing their poverty, and the great decay of piety among them. (1.)
Some were so generous as to bring burnt-offerings, which
were wholly consumed to the honour of God, and of which the
offerer had no part ; of this sort there were 70 bullocks, 100
rams, and 200 lambs, v. 32. (2.) Others brought peace-
offerings and thank-offerings, the fat of which was burnt upon.
the altar, and the flesh divided between the priests and the
offerers ; (v. 35.) of this sort there were 600 oxen and 3000;
sheep, v. 33. Perhaps the remembrance of their sin, in sa-
crificing on the high places, made them more willing to bring
2. That the priests were few, too few for the service, v. 34.
Many of them, it is likely, were suspended and laid aside as
polluted and uncanonical, for having sacrificed to idols in the
last reign, and the rest had not the zeal that one might have
expected upon such an occasion ; they thought that the king.
needed not to be so forward, that there was no such necessity
for haste in opening the doors of the temple, and therefore.
they took no care to sanctify themselves, and being unsancti-
fied, and so unqualified, they made that their excuse for being
absent from the service ; as if their offence would be their de-
fence. It is recorded here, to the perpetual shame of the
priests, that though they were so well provided for out of the offer-
ings of the Lord made by fire, yet they did not mind their busi-
. here was work to do, and there wanted proper hands
to do it.
3. That the Levites were forward. They had been more
wp:right in heart to sanctify themselves than the priests, (v. 34.)
were better affected to the work, and better prepared and
qualified for it; this was their praise, and, in recompence for
it, they had the honour to be employed in that which was the
priests’ work; they helped them to flay the offerings. This was
not according to the law, (Lev. i. 5, 6.) but the irregularity
was dispensed with in cases of necessity, and thus encourage-
ment was given to the faithful zealous Levites, and a just dis-
grace was put upon the careless priests. What the Levites.
wanted, in the ceremonial advantages of their birth and con-
secration, was abundantly made up in their eminent qualifica-
tions of skill and will to do the work. -
4. That all were pleased. . The king and all the people re-
joiced in this blessed turn of affairs, and the new face of reli-
gion which the kingdom had put on, v. 36. Two things in
this matter pleased them ; (1.) That it was soon brought about;
the thing was done suddenly, in a little time, with a great deal
of ease, and without any opposition. Those that go about the
work of God in faith, and with resolution, will find that there
is not that difficulty in it which they sometimes imagine, but
it will be a pleasing surprise to them to see how soon it is done.
(2.) That the hand of God was plainly in it; God had pre-
pared the people by the secret influences of his grace, so that
many of those who had in the last reign doated on the idolatrous.
altars, were now as much in love with God’s altar. This,
change which God wrought on their minds, did very much
expedite and facilitate the work. Let magistrates and minis-
ters do their part toward the reforming of a land, and then let
them trust God to do his, and ascribe to him the glory of what
is done, especially when it is done suddenly, and is a pleasing
surprise. This is the Lord’s doing, and it is marvellous.
CHAP. XXX.
In this chapter, we have an account of the solemn passover which Hezekiah.
kept in the first year of his reign. I. The consultation about it, and the
resolution he and his people came to for the observance of it, v.2–5.
II. The invitation he sent to Judah and Israel to come and keep it, v. 1
6–12. III. The joyful celebration of it, v. 13–27. By this the re-
formation, set on foot in the foregoing chapter, was greatly advanced ana.
established, and that nail in God's holy place clenched.
1 ND Hezekiah sent to all “Israel and Judah,
and wrote letters also to Ephraim and Ma-
nasseh, that they should come to the house of the
LoRD at Jerusalem, to keep the passover unto the
LoRD God of Israel. 2 For the king had taken
counsel, and his princes, and all the congregation
in Jerusalem, to keep the passover in the second
month. 3 For they could not keep it at that time.
because the priests had not sanctified themselves:
sufficiently, neither had the people gathered them-
selves together to Jerusalem. 4 And the thing
pleased the king and all the congregation. 5 So
they established a decree, to make proclamation
throughout all Israel, from Beer-sheba even to Dan,
T3ſ. For E CIRIST, 726.
A passover appointed.
II. CHRONICLES, XXX.
that they should come to keep the passover unto the
LORD God of Israel at Jerusalem ; for they had not
done it of a long time in such sort as it was written.
6 So the posts went with the letters from the king
and his princes throughout all Israel and Judah,
and according to the commandment of the king,
saying, Ye children of Israel, turn again unto the
LORD God of Abraham, Isaac, and Israel, and he
will return to the remnant of you that are escaped
out of the hand of the kings of Assyria. 7 And
be not ye like your fathers, and like your brethren
which trespassed against the LoRD God of their fa-
thers, who, therefore, gave them up to desolation,
as ye see. 8 Now be ye not stiff-necked, as your
fathers were, but yield yourselves unto the Lord,
and enter into his sanctuary, which he hath sancti-
fied for ever; and serve the LoRD your God, that
the fierceness of his wrath may turn away from you.
9 For if ye turn again unto the Lord, your bre-
thren and your children shall find compassion before
them that lead them captive, so that they shall
come again into this land : for the LoRD your God
is gracious and merciful, and will not turn away
his face from you, if ye return unto him. 10 So
the posts passed from city to city, through the coun-
try of Ephraim and Manasseh, even unto Zebulun :
but they laughed them to scorn and mocked them.
11 Nevertheless divers of Asher and Manasseh and
of Zebulun humbled themselves, and came to Jeru-
Salem. 12 Also in Judah, the hand of God was
to give them one heart to do the commandment of
º: king and of the princes, by the word of the
O R D.
Here is, I. A passover resolved upon. The annual feast
was instituted as a memorial of the bringing of the children of
Israel out of Egypt: it happened that the reviving of the tem-
ple service fell within the appointed days of that feast, the
17th day of the first month ; this brought that forgotten solem-
nity to mind; “What shall we do,” says Hezekiah, “about
the passover ? It is a very comfortable ordinance, and has
been long neglected ; how shall we revive that ? The time is
lapsed, for this year; we cannot go about it immediately, the
Congregation is thin, the people have not notice, the priests
are not prepared, v. 3. Must we defer it till another year?”
Many, it is likely, were for deferring it; but Hezekiah con-
sidered that by that time twelvemonth, the good affections of
the people would cool, and it would be too long to want the
benefit of the ordinance ; and therefore, finding a proviso in
the law of Moses, that particular persons who were unclean
in the first month, might keep the passover the fourteenth day
of the second month, and be accepted, (Numb. ix. 11.) he
doubted not but that it might be extended to the congréga-
tion. Whereupon, they resolved to keep the passover in the
Second month. Let the circumstances give way to the sub-
stance, and let not the thing itself be lost upon a nicety about
the time. It is good striking while the iron is hot, and taking
people when they are in a good mind. Delays are dangerous.
II. A proclamation issued out to give notice of this passover,
and to summon the people to it.
1. An invitation was sent to the ten revolted tribes to stir
them up to come, and attend this solemnity. Letters were
written to Ephraim and Manasseh to invite them to Jerusalem
to keep this passover, (v. 1.) not with any politic design to
bring them back to the house of David, but with a pious design
to bring them back to the Lord God of Israel; “Det them
take whom they will for their king,” says Hezekiah, “ so they
will but take him for their God.” The matters in difference
between Judah and Israel, either upon a civil or sacred ac-
Count, shall not hinder, but that, if the people of Israel will
sincerely return to the Lord their God, Hezekiah will bid
them as welcome to the passover as any of his own subjects.
Expresses are sent post throughout all the tribes of Israel,
with memorials, earnestly pressing the people to take this op-
|portunity of returning to the God from whom they had revolt-
ed. Now here we have,
(1.) The contents of the circular letters that were despatch-
ed away upon this occasion, in which Hezekiah discovers a
great concern both for the honour of God and for the welfare
VOL. I. 7 A
of the neighbouring kingdom, the prosperity of which he
seems passionately desirous of, though he not only received no
toll, tribute, or custom, from it, but it had often, and not long
since, been vexatious to his kingdom. This is rendering good
for evil.
Observe, [1..] What it is which he presses them to ; (v. 8.)
“Yield yourselves unto the Lord. Before you can come into
communion with him, you must come into covenant with him.”
“Give the hand to the Lord ;” so the word is ; that is, “Con-
sent to take him for your God:” a bargain is confirmed by
giving the hand; “Strike this bargain. Join yourselves to
him in an everlasting covenant. Subscribe with the hand to be
his, Isa. xliv. 5. Give him your hand, in token of giving him
your heart; lay your hand to his plough ; devote yourselves
to his service, to work for him. Yield to him,” that is, “Come
| up to his terms; come under his government ; stand it not
out any longer against him. Yield to him, to be absolutely
and universally at his command, at his disposal; to be, and
do, and have, and suffer, whatever he pleases. In order to
this, be not stiff-necked as your fathers were ; let not your cor-
rupt and wicked wills rise up in rebellion against the will of
God. Say not that you will do what you please, but resolve
to do what he pleases.” We perceive in the carnal mind a
stiffness and obstinacy, an unaptness to comply with God;
we have it from our fathers, it is bred in the bone with us:
this must be conquered ; and the will that had in it a spirit of
contradiction must be melted into the will of God; and to his
yoke the neck that was an iron sinew must be bowed and fit-
ted. In pursuance of this resignation to God, he presses them
to enter into his sanctuary, that is, to attend upon him in that
place which he had chosen to put his name there, and serve
him in the ordinances which he had appointed. “The doors
of the sanctuary are now opened, and you have liberty to en-
ter; the temple service is now revived, and you are welcome
to join in it.” The king says, Come ; the princes and priests
say, Come, whoever will, let him come. This he calls (v. 6.)
turning to the Lord God ; for they had forsaken him, and wor-
shipped other gods; Repent now, and be converted. Thus they
who through grace have turned to God themselves, should do
all they can to bring others to him. º
[2.] What arguments he uses to persuade them to do this.
First, “You are children of Israel, and therefore stand re-
lated, stand obliged, to the God of Israel, from whom you are
revolted.” Secondly, “The God you are called to return to,
is the God of Abraham, Isaac, and Jacob, a God in covenant
with your first fathers, who served him and yielded themselves
to him ; and it was their honour and happiness.” Thirdly,
“Your late fathers, that forsook him and trespassed against
him, have been given up to desolation ; their apostasy and
idolatry have been their ruin, as you see : (v. 7.) let their
harms be your warnings.” Fourthly, “You yourselves are
but a remnant narrowly escaped out of the hands of the kings of
Assyria, (v. 6.) and therefore are concerned to put yourselves
under the protection of the God of your fathers, that you be
not quite swallowed up.” Fifthly, “This is the only way of
turning away the fierceness of God's anger from you. (v. 8-)
which will certainly consume you, if you continue stiff-neck.
ed.” Lastly, “If you return to God in a way of duty, he will
return to you in a way of mercy.” This he begins with, (v.
6.) and concludes with, v. 9. In general, “You will find
him gracious and merciful, and one that will not turn away his
face from you, if you seek him, notwithstanding the provoca-
tions you have given him.” Particularly, “You may hope
that he will turn again the captivity of your brethren that are
carried away, and bring them back to their own land.”
Could any thing be expressed more pathetically, more mov
ingly Could there be a better cause, and better pleaded ?
(2.) The entertainment which Hezekiah’s messengers and
message met with. It does not appear that Hoshea, who was
now king of Israel, took any umbrage from, or gave any op-
position to, the dispersing of these proclamations through his
kingdom, nor that he forbade his subjects to accept the invi-
tation ; he seems to have left them entirely, to their liberty,
they might go to Jerusalem to worship, if they pleased ; for
though he did evil, yet not like the kings of Israel that were bé-
fore him, 2 Kings xvii. 2. He saw ruin coming upon his
kingdom, and if any of his subjects would try this expedient
to prevent it, they had his full permission. But, for the
people,
[i.] The generality of them slighted the call, and turned a
deaf ear to it. The messengers went from city to city, some
to one, and some to another. and used pressing entreaties
with the people to come up to Jerusalem to keep the pass-
over; but they were so far from complying with the message,
that they abused them that brought it, ºfted them to scorn;
BEFORE CITRIST, 726.
The passover kept.
II. CHRONICLES, XXX.
ty
and mocked them, (v. 10.) not only refused, but refused with
disdain. Tell them of the God of Abraham, they knew him
not, they had other gods to serve, Baal and Ashtaroth ; tell
them of the sanctuary, their high places were as good ; of
God’s mercy and wrath, they neither dreaded the one, nor
desired the other. No marvel that the king's messengers
were thus despitefully used by this apostate race, when God’s
messengers were so, his servants the prophets, who produced
credentials from him. The destruction of the kingdom of the
ten tribes was now at hand ; it was but two or three years
after this, that the king of Assyria laid seige to Samaria,
which ended in the captivity of those tribes : just before this,
they had not only a king of their own that permitted them to
•4 eturn to God’s sanctuary, but a king of Judah that earnestly
invited them to do it ; had they generally accepted this
invitation, it might have prevented their ruin ; but their
contempt of it hastened and aggravated it, and left them
inexcusable. *
...[2.] Yet there were some few that accepted the invitation.
The message, though to some it was a savour of death unto
death, was to others a savour of life writo life, v. 11. In the
worst of times, God has had a remnant; so he had here, divers
of Asher, Manasseh, and Zebulun, (here is no mention of any
out of Ephraim,) humbled themselves, and came to Jerusalem,
that is, were sorry for their sins, and submitted to God. Pride
$eeps men from yielding themselves to the Lord ; when that
is brought down, the work is done. -
2. A command was given to the men of Judah to attend this
solemnity, and they universally obeyed it, v. 12. They did it
with one heart, were all of a mind in it, and the hand of God
gave them that one heart ; for it is in the day of power that
4Christ’s subjects are made willing. It is God that works both
to will and to do. When people, at any time, discover an
unexpected forwardness to that which is good, we must
acknowledge the hand of God in it,
13 And there assembled at Jerusalem much peo-
Tyle to keep the feast of unleavened bread in the
second month, a very great congregation. 14 And
they arose, and took away the altars that were in
Jerusalem, and all the altars for incense took they
away, and cast them into the brook Kidron. 15
Then they killed the passover on the fourteenth day
of the second month : and the priests and the Levites
were ashamed, and sanctified themselves, and
brought in the burnt-offerings into the house of the
LORD. 16 And they stood in their place after their
‘manner, according to the law of Moses the man of
‘God: the priests sprinkled the blood, which they re-
eeived of the hand of the Levites: 17 For there
avere many in the congregation that were not sancti-
{ied ; therefore the Levites had the charge of the
killing of the passovers for every one that was not
clean, to sanctify them unto the LoRd. 18 For a
multitude of the people, even imany of Ephraim and
Manasseh, Issachar and Zebulun, had not cleansed
themselves, yet did they eat the passover otherwise
than it was written : but Hezekiah prayed for them,
saying, The good Lord pardon every one. 19 That
prepareth his heart to seek God, the Lo RD God of
his fathers, though he be not cleansed according
to the purification of the sanctuary. 20 And the
º hearkened to Hezekiah, and healed the peo-
ple.
The time appointed for the passover is now come, and a
Very great congregation came together upon this occasion, v.
Now here we have, -
I. The preparation they made for the passover; it was good
preparation : they took away all the idolatrous altars that
were found, not only in the temple, but in Jerusalem, v. 14.
Before they kept the feast, they cast out this old leaven. The
best preparation we can make for the gospel-passover, is, to
cast away our iniquities, our spiritual idolatries.
II. Their celebration of the passover; in this the people
were so forward and zealous, that the priests and Levites
blushed to see themselves out-done by the commonalty, to see
them more ready to bring sacrifices than they were to offer
them. This put then, upon sanctifying themselves, (v. 15.)
‘that the work migºº stand still for want of hands to carry
1t on. The notice we take of the zeal of others should make
us ashamed of our own coldness, and quicken us, not only to
do our duty, but to do it well, and to sanctify ourselves to it.
They did according to the duty of their place, (v. 16.)
sprinkling the blood wipon the altar, which was a type of Christ,
our Passover, sacrificed for us.
III. The irregularities they were guilty of in this solemnity.
The substance was well managed, and with a great deal of
devotion ; but, beside being a month out of time, 1. The
Levites killed the passover, which should have been done by
the priests only, v. 17. They also assisted, more than the law
ordinarily allowed, in offering the other sacrifices, particular-
ly those that were for the purifying of the unclean, many of
which there was now occasion for. Some think that it was
the officers’ work, not the priests’, that the Levites had here
the charge of. Ordinarily, every man killed his lamb, but
now, for those that were under any ceremonial pollution, the
Levites did it. 2. Many were permitted to eat the passover
who were not purified according to the strictness of the law, v.
18. This was the second month, and there was no warrant
to put them off further to the third month, as, if it had been
the first month, the law had permitted them to eat it the
second. And they were loth to forbid them communicating at
all, lest they should discourage new converts, and send them
away complaining, whom they desired to send away rejoicing.
Grotius observes, from this, that ritual institutions must give
way, not only to a public necessity, but to a public benefit
and advantage. -
IV. Hezekiah’s prayer to God, for the forgiveness of this
irregularity. It was his zeal that had called them together in.
such haste, and he would not that any should fare the worse
for being straitened of time in their preparation : he therefore
thought himself concerned to be an intercessor for those that
ate the passover otherwise than it was written, that there
might not be wrath upon them from the Lord. His prayer
Was -
1. A short prayer, but to the purpose. The good Lord par-
don every one in the congregation that has fixed, engaged, or
prepared, his heart to those services, though the ceremonial
preparation be wanting. Note, (1.) The great thing required
in our attendance upon God, in solemn ordinances, is, that
we prepare our hearts to seek him ; that we be sincere and
upright in all we do, that the inward man be engaged and
employed in it, and that we make heart-work of it; it is all
nothing without this. Behold, thow desirest truth in the inward
part. Hezekiah does not pray that this might be dispensed
with, nor that the want of other things might be pardoned,
where there was not this ; for this is the one thing needful,
that we seek God, his favour, his honour, and that we set our
hearts to do it. (2.) Where this sincerity and fixedness of
heart are, yet there may be many defects and infirmities, both
the frame of the spirit, and the performance of the service,
short of the purification of the sanctuary. Corruptions may
not be so fully conquered, thoughts not so closely fixed, af-
fections not so lively, faith not so operative, as they should
be ; here is a defect in sanctuary purification. There is no-
thing perfect under the sun, nor a just man that doeth good,
and sinneth not. (3.) These defects need pardoning, heal-
ing grace; for omissions in duty are sins, as well as omissions
of duty. If God, should deal with us, in strict justice, ac-
cording to the best of our performances, we were undone.
(4.) The way to obtain pardon for our deficiencies in duty,
and all the iniquities of our holy things, is, to seek it of God
by prayer; it is not so a pardon of course, but that it must
be obtained, by petition, through the blood of Christ. (5.) In
this prayer, we must take encouragement from the goodness of
God. The good Lord pardon ; for, when he proclaimed his
goodness, he insisted most upon this branch of it, forgiving
iniquity, transgression, and sin. (6.) It is the duty of those
that have the charge of others, not only to look to themselves,
but to those also that are under their charge, to see wherein
they are wanting, and to pray for them, as Hezekiah here.
See Job 1. 5.
2. A successful prayer. The Lord hearkened to Hezekiah,
was well pleased with his pious concern for the congregation,
and, in answer to his prayer, healed the people ; (v. 20.) not
only did not lay their sin to their charge, but graciously ac-
cepted their services notwithstanding ; for healing denotes not
only forgiveness, (Isa. vi. 10. Ps ciii. 3.) but comfort and
peace, Isa. lvii. 18. Mal. iv. 2.
21 And the children of Israel that were present at
Jerusalem kept the feast of unleavened bread seven
days with great gladness: and the Levites and the
priests praised the Lord day by day, singing with
Before CHRIST, 800.
The passover kept.
II. CHRONICLES, XXXI.
Houd instruments unto the LoRD. 22 And Hezekiah
spake comfortably unto all the Levites that taught
the good knowledge of the Lord : and they did eat
throughout the feast seven days, offering peace-
offerings, and making confession to the LoRD God
of their fathers. 23 And the whole assembly took
counsel to keep other seven days: and they kept
other seven days with gladness. 24 For Hezekiah
king of Judah did give to the congregation a thou-
sand bullocks and seven thousand sheep ; and the
princes gave to the congregation a thousand bul-
Rocks and ten thousand sheep : and a great number
of priests sanctified themselves. 25 And all the
congregation of Judah, with the priests and the
Levites, and all the congregation that came out of
Israel, and the strangers that came out of the land
of Israel, and that dwelt in Judah, rejoiced. 26
So there was great joy in Jerusalem : for since the
time of Solomon the son of David king of Israel
there was not the like in Jerusalem. 27 Then the
priests the Levites arose and blessed the people:
and their voice was heard, and their prayer came
wp to his holy dwelling-place, even unto heaven.
After the passover followed the feast of unleavened bread,
which continued seven days. How that was observed, wé
are here told, and every thing in this account looks pleasant
and lively. -
I. Abundance of sacrifices were offered to God in peace-
offerings, by which they both acknowledged and implored the
favour of God, and on part of which the offerers feasted with
their friends during these seven days, (v. 22.) in token of their
communion with God, and the comfort they took in his favour,
and their reconciliation to him. To keep up this part of the
service, that God’s altar might be abundantly regaled with
the fat and blood, and his priests and people with the flesh,
of the peace-offerings, Hezekiah gave, out of his own stock,
1,000 bullocks, and 7,000 sheep; and the princes, excited by
his pious example, gave the same number of bullocks, and a
greater number of sheep, and all for peace-offerings, v. 24.
By this God was honoured, the joy of the festival was kept
up, and the strangers were encouraged to come again to Jeru-
salem. It was generously done of the king and the princes,
thus plentifully to entertain the whole congregation : but what
is a great estate good for, but that it puts men into a capacity
of doing so much the more good? Christ feasted those that
followed him. I believe neither Hezekiah nor his princes were
the poorer at the year's end for this their pious liberality.
II: Many good prayers were put up to God with the peace-
offerings, v. 22., They made confession to the Lord God of their
fathers, in which the intent and meaning of the peace-offerings
were directed and explained. When the priests sprinkled the .
blood, and burnt the fat, they made confession; so did the
people, when they feasted on their part. They made a reli-
gious confession of their relation to God, and dependence upon
him ; a penitent confession of their sins and infirmities; a
thankful confession of God’s mercies to them ; and a suppli-
gatory confession of their wants and desires; and, in all these,
they had an eye to God, as the God of their fathers, a God in
Covenant with them. -
..III. There was an abundance of good preaching. The Le-
Vites (whose office it was, Deut. xxxiii. 10.) taught the people
the good knowledge of the Lord, read and opened the scriptures,
and instructed the congregation concerning God, and their
duty to him ; there was great need of it, after so long a famine
9f the word as had been in the last reign. Hezekiah did not
himself preach, but he spake comfortably to the Levites that did,
attended their preaching, commended their diligence, and
assured them of his protection and countenance; hereby he
encouraged them to study hard, and take pains, and put a re-
putation upon them, that the people might respect and regard,
them the more. Princes and magistrates, by owning and en-
Couraging faithful and laborious preachers, greatly servé the
interest of God’s kingdom among men.
IV. They sang psalms every day, v. 21. The Levites and
Priests praised the Lord day by day, both with songs and mu-
sical instruments; thus expressing their own, and exciting one
another's, joy in God, and thankfulness to him. Praising God
should be much of our work in our religious assemblies.
V. Having kept the seven days of the feast in this religious
manner, they had so much comfort in it, that they kept other
seven days, v. 23. They did not institute any new modes of
worship, but repeated and continued the old. The case was
extraordinary, they had been long without the ordinance, guilt
had been contracted by the neglect of it. They had now got
a very great congregation together, and were in a devout, serious
frame; they knew not when they might have such another
opportunity, and therefore could not now find in their hearts
to part till they had doubled the time. Many of them were a
great way from home, and had business in the country to look
after, for, this being the second month, they were in the midst
of their harvest; yet they were in no haste to return, the zeal
of God’s house made them forget themselves and their secular
affairs. How unlike those who snuffed at God’s service, and
said, What a weariness is it ! or those who asked, When will
the sabbath be gone 2 The servants of God should abound in
his work. - -
VI. All this they did with gladness; (v. 23.) they all rejoiced,
and particularly the strangers, v. 25. So there was great joy in
Jerusalem, v. 26. Never was the like since the dedication of
the temple, in Solomon’s time. Note, Holy duties should be
performed with holy gladness; we should be forward to them,
and take pleasure in them, relish the sweetness of communion
with God, and look upon it as matter of unspeakable joy and
comfort that we are thus favoured, and have such earnests of
everlasting joy. .
II. The congregation was, at length, dismissed, with a
solemn blessing. v. 27. 1. The priests pronounced it; for it
was part of their office to bless the people, (Numb. vi. 22, 23.)
in which they were both the people’s mouth to God, by way of
prayer, and God's mouth to the people, by way of promise ;
for their blessing included both. In it they testified both their
desire of the people’s welfare, and their dependence upon God,
and that word of his grace, to which they commended them.
What a comfort is it to a congregation to be sent home thus
crowned 2. God said Amen to it. The voice of the priests,
when they blessed the people, was heard in heaven, and came up
to the habitation of God’s holiness. When they pronounced the
blessing, God commanded it, and perhaps gave some sensible
token of the ratification of it. The prayer that comes up to
heaven in a cloud of incense, will come down again to this
earth in showers of blessings.
CHAP. XXXI. -
We have here a further account of that blessed reformation, of which Heze
kiah was a glorious instrument, and of the happy advances he made in it.
I. All the remnants of idolatry were destroyed, and abolished, v. l. II.
The priests and Levites were set to work again, every man in his place,
v. 2. III. Care was taken for their maintenance. i. The royal bounty
to the clergy, and for the support of the temple service, was duly paid
v. 3." 2. §. were given for the raising of the people's quota, v. 4.
3. The people, thereupon, brought in their dues abundantly, v. 5–10. 4.
Commissioners were appointed for the due distribution of what was
brought in, v. 11–19. {j y, Here is the general praise of Hezekiah's
sincerity in all his undertakings, v. 20, 21.
1 OW when all this was finished, all Israel
that were present went out to the cities of
Judah, and brake the images in pieces, and cut
down the groves, and threw down the high places
and the altars out of all Judah and Benjamin, in
Ephraim also and Manasseh ; until they had utterly
destroyed them all. Then all the children of Israel
returned every man to his possession into their own
cities. 2 And Hezekiah appointed the courses of
the priests and the Levites after their courses, every
man according to his service, the priests and Levites
for burnt-offerings and for peace-offerings, to mi-
nister, and to give thanks, and to praise in the gates
of the tents of the LoRD. 3 He appointed also the
king’s portion of his substance for the burnt-offer-
ings, to wit, for the morning and evening burnt-
offerings, and the burnt-offerings for the sabbaths,
and for the new moons, and for the set feasts, as it
is written in the law of the LoR.D. 4 Moreover, he
commanded the people that dwelt in Jerusalem to
give the portion of the priests and the Levites, that
they might be encouraged in the law of the LoRD.
5 And as soon as the commandment came abroad,
the children of Israel brought in abundance the
first-fruits of corn, wine, and oil, and honey, and of
all the increase of the field ; and the tithe of all
things brought they in abundantºſ And concern-
T}EFORE CHRIST, 726.
The people's afferings.
II. CHRONICLES, XXXI.
ing the children of Israel and Judah that dwelt in
the cities of Judah, they also brought in the tithe of
oxen and sheep, and the tithe of holy things which
were consecrated unto the Lord their God, and laid
them by heaps. 7 In the third month they began to
lay the foundation of the heaps, and finished them
in the seventh month.
the princes came and saw the heaps, they blessed
the LORD, and his people Israel. 9 Then Hezekiah
questioned with the priests and the Levites concern-
ing the heaps, 10 And Azariah the chief priest, of
the house of Zadok, answered him and said, Since the
people began to bring the Offerings into the house of
the LORD we have had enough to eat, and have left
plenty : for the LoRD hath blessed his people: and
that which is left is this great store.
We have here an account of what was done after the pass-
over : what was wanting in the solemnities of preparation for
it, before, was made up in that which is better, a due improve-
ment of it, after. When the religious exercises of a Lord’s day
or a communion are finished, we must not think that then the
work is done. No, then the hardest part of our work begins,
which is to exemplify the impressions of the ordinance upon
our minds in all the instances of a holy conversation. So it
. here ; when all this was finished, there was more to be
O ſle.
I. They applied themselves with vigour to destroy all the
monuments of idolatry. The king had done what he could of
this kind, (2 Kings xviii. 4.) but the people could discover
those profane relics which escaped the eye of the king's officers,
and therefore they went out to see what they could do, v. 1.
This was done immediately after the passover. Note, The
comfort of communion with God should kindle in us a holy
zeal and indignation against sin, against every thing that is
offensive to God. If our hearts have been made to burn within
us at an ordinance, that spirit of burning will consume the
dross of corruption: What have I now to do any more with
idols? Their zeal here in destroying the images and groves, the
high places and altars, appeared, i. In that they did this, not
only in the cities of Judah and Benjamin, but in those of
Ephraim and Manasseh ; some think that those cities are
meant, which were come under the protection and the juris-
diction of the kings of Judah ; others think, that, Hoshea king
of Israel not forbidding it, their zeal carried them out to the
destruction of idolatry, even in many parts of his kingdom.
At least, those that came out of Ephraim and Manasseh to
keep the passover, (as many did, ch. xxx. 18.) destroyed all
their own images and groves, and did the like for as many more
as they had influence upon, or could make interest in for leave
to do it : we should not only reform ourselves, but do all we
Can to reform others too. 2. They destroyed all, they utterly
destroyed all, they spared none for favour or affection either
to the images or to their worshippers; though ever so ancient,
ever so costly, ever so beautiful, and ever so well patronised,
yet they must all be destroyed. Those that sincerely set them.
selves against sin, will set themselves against all sin. 3. They
would not return to their houses, though they had been long
absent, till this was done: they could not be easy, nor think
themselves safe, in their cities, as long as the images and
groves, those betrayers and destroyers of their country, were
left standing. Perhaps the prophet Isaiah pointed to this,
when, a little before, he spake of a day in which men should
cast away the very idols that themselves had made. So sur-
prising was this blessed change, Isa. ii. 20; xxxi. 6, 7.
II. Hezekiah revived and restored the courses of the priests
and Levites, which David had appointed, and which had of
late been put out of course, v. 2. The temple service was put
into method again, to run in the old channel. Every man was
made to know his work, his place, his time, and what was ex-
pected from him. Good order contributes much to the carrying
Qn of a good work. The priests were appointed in their courses
for burnt-offerings and peace-offerings, the Levites in their
C9urses were some to minister to the priests, others to give
thanks and praise. See 1 Chron. xxiii. 4, 5. And all this in
the gates or courts of the tents of the Lord. The temple is here
called a tent, because the temple privileges are movable
things, and this temple was shortly to be removed.
III. He apprapriated a branch of the revenue of his crown
to the maintenance and support of the altar. Though the
people were to be at the charge of the daily offerings, and those
on the sabbaths, mºons, and feasts, yet, rather than they
8 And wher. Hezekiah and .
Alſº
º
should be burthened with the expense, he allowed out of his
own estate, or out of his exchequer, for all those offerings, v. 3.
It was a generous act of piety, wherein he consulted both God’s
honour and his people’s ease, as a faithful servant to him, and
a tender father to them. Let princes and great men reckon.
that well bestowed, and set out to the best interest, which they
give for the support and encouragement of religion in their
country.
IV. He issued out an order to the inhabitants of Jerusalem
first, v. 4. (that they who were nearest the temple, and both
saved and got by being so, might give a good example to
others,) but which was afterwards extended to, or, at least,
admitted by, the cities of Judah, that they should carefully pay
in their dues, according to the law, to the priests and Levites.
This had been long neglected, which made the work to be neg-
lected : for a scandalous maintenance makes a scandalous
ministry. But Hezekiah, having himself been liberal, may
with a good grace require his subjects to be just, to the temple
Service. And observe the end he aims at in recovering and
restoring to the priests and Levites their portion, that they
might be encouraged in the law of the Lord, in the study of it,
and in doing their duty according to it. Observe here, 1. It
is fit that ministers should be not only maintained, but en-
couraged, that they should be not only kept to do their work,
but that they should also have wherewith to live comfortably,
that they may do it with cheerfulness. 2. Yet they are to be
maintained, not in idleness, pride, and luxury, but in the law
of the Lord, in their observance of it themselves, and in teach-
ing others the good knowledge of it.
V. The people, thereupon, brought in their tithes very rea-
dily ; they wanted nothing but to be called upon ; and there-
fore, as soon as the commandment came abroad, the first-fruits
and all the holy things were duly brought in, v. 5, 6. What
the priests had occasion for, for themselves and their families,
they made use of, and the overplus was laid in heaps, v. 6. All
harvest-time, they were increasing these heaps, as the fruits
of the earth were gathered in, for God was to have his dues out
of them all. Though a prescription may be pleaded for a mo-
dus decimandi—tithing modus ; yet it cannot be pleaded pro
non decimando—for the omission of tithing. When harvest
ended, they finished their heaps, v. 7. Now here we have, 1.
The account given to Hezekiah concerning those heaps. He
questioned with the priests and Levites concerning them, why
they did not use what was paid in, but hoarded it up thus, v.
9. To which it was answered, that they had made use of all
they had occasion for, for the maintenance of themselves and
their families, and for their winter store, and that this was that
which was left over and above, v. 10. They did not hoard
these heaps for covetousness, but to show what plentiful pro-
vision God by his law had made for them, if they could but
have it collected and brought in ; and that they who conscien-
tiously give God his dues out of their estates, bring a blessing
upon all they have ; Since they began to bring in the offerings,
the Lord has blessed his people. See, for this, Hag. ii. 19. “Try
me,” says God, “if you will not otherwise trust me, whether,
upon your bringing the tithes into the store-house, you have
not a blessing poured out upon you,” Mal. iii. 10, 11. Ezek.
xliv. 30. 2. The acknowledgment which the king and princes
made of it, p. 8. They gave thanks to God for his good pro-
vidence, which gave them something to bring, and his good
grace, which gave them hearts to bring it. And they also
blessed the people, that is, commended them for their doing
well now, without reproaching them for their former neglects.
It is observable, that, after they had tasted the sweetness of
God’s ordinance in the late comfortable passover, they were
thus free in maintaining the temple service. They that ex-
perience the benefit of a settled ministry, will not grudge the
expense of it.
11 Then Hezekiah commanded to prepare cham-
bers in the house of the Lo RD ; and they prepared
them, 12 And brought in the offerings, and the
tithes, and the dedicated things, faithfully ; over
which Cononiah the Levite was ruler, and Shimei
his brother was the next. 13 And Jehiel, and Aza-
ziah, and Nahath, and Asahel, and Jerimoth, and
Jozabad, and Eliel, and Ismachiah, and Mahath,
and Benaiah, were overseers, under the hand of
Cononiah and Shimei his brother, at the command-
ment of Hezekiah the king, and Azariah the ruler
of the house of God. 14 And Kore the son of
Imnah the Levite, the porter toward the east, was
over the freewill-offerings of God, to distribute the
BEFORE CHRIST, 720.
Sennacherib's invasion.
II. CHRONICLES, XXXII.
oblations of the LoRD, and the most holy things.
15 And next him were Eden, and Miniamin, and
Jeshua, and Shemaiah, Amariah, and Shechaniah,
in the cities of the priests, in their set office, to give
to their brethren by courses, as well to the great as
to the small : 16 Beside their genealogy of males,
from three years old and upward, even unto every
one that entereth into the house of the LORD, his
daily portion for their service in their charges,
according to their courses ; 17 Both to the
genealogy of the priests by the house of their
fathers, and the Levites from twenty years old
and upward, in their charges by their courses ;
18 And to the genealogy of all their little ones, their
wives, and their sons, and their daughters, through
all the congregation : for in their set office they sanc-
tified themselves in holiness; 19 Also of the sons
of Aaron the priests, which were in the fields of the
suburbs of their cities, in every several city, the
men that were expressed by name to give portions
to all the males among the priests, and to all that
were reckoned by genealogies among the Levites.
20 And thus did Hezekiah throughout all Judah,
and wrought that which was good and right and
truth, before the Lord his God. 21 And in every
work that he began in the service of the house of
God, and in the law, and in the commandments, to
seek his God, he did it with all his heart, and
prospered.’ -
Here we have, I. Two particular instances of the care of
Hezekiah concerning church matters; having, put them into
good order, to keep them so. The tithes and other holy things
being brought in, he provided,
1. That they should be carefully laid up, and not left ex-”
posed in loose heaps, liable to be wasted and embezzled; he
ordered chambers to be made ready in some of the courts of
the temple for store-chambers, (v. 11.) and into them the
offerings were brought, and there kept under lock and key, v.
12, 13. Treasurers or store-keepers were appointed, who had
the oversight of them, to see that moth and rust did not cor-
Tupt them, nor thieves break through to steal. This wisdom, of
laying up the surplus in days of plenty, we may learn from the
ant, who provideth meat in summer. The laying up in store
what was brought in, was an encouragement to people to pay
in their contributions. That will be given cheerfully by the
public, which appears to be well husbanded.
2. That they should be faithfully laid out, according to the
uses they were intended for. Church treasures are not to be
hoarded any longer than till there is occasion for them ; even
the rust will be a witness against them that do. Officers were
appointed, (men no doubt,) of approved wisdom and faithful-
ness, to distribute the oblations of the Lord, and the most holy .
things, among the priests, (v. 14.) and to see that they all had
a competent maintenance for themselves and their families.
The law provided sufficient for them all, and therefore, if some
had too little, it must be because others had too much ; to
prevent such inequality, these officers were to go by some cer-
tain rule of proportion, in the disposal of the incomes of the
temple. It is said of the priests here, (v. 18.) that in their set
office they sanctified themselves; in faith they sanctified them-
selves, so the word is ; that is, (as Bishop Patrick explains it,)
they attended their ministry at the house of God, not doubting
but they should be provided with all things necessary; now,
because they served God in that confidence, care was taken
that they should not be made ashamed of their hope. They
that sanctify themselves to God and his service in faith, be-
lieving that he will see them want nothing that is good for
them, shall, verily, be fed.
Out of the offerings of the Lord distribution was made, (I.)
To the priests in the cities, (v. 15.) who staid at home while
their brethren went to Jerusalem, and did good there in teach-
ing the good knowledge of the Lord ; the preaching-priests were
maintained as well as the sacrifice-priests, and they that abode
by the stuff, as they that warred the warfare. (2.) To those
that entered into the house of the Lord, all the males from three
years old and woward; for the male children, even at that ten-
der age, it seems, were allowed to come into the temple with
their parents, and shared with them in this distribution, v. 16.
(3.) Even the Levites from twenty years old and upward had
their share, v. 17. (4.) The wives and children of the priests
and Levites had a comfortable maintenance out of those offer-
ings, v. 18. In maintaining ministers, regard must be had to
their families, that not they only, but theirs, may have food
convenient. In some countries, where ministers have their
salary paid them by the state, an addition is made to it upon
the birth of a child. (5.) The priests in the country, that
lived in the fields of the subwrbs, were not overlooked in this
ministration, v. 19. They also had their share, who were
inhabitants of the villages, though they might be supposed to
live at a less expense.
II. A general character of Hezekiah’s services for the sup-
port of religion, v. 20, 21. 1. His pious zeal reached to all the
parts of his kingdom, thus he did throughout all Judah; every
part of the country, and not those only that lay next him,
shared in the good fruits of his government. 2. He sincerely
designed to please God, and approved himself to him in all he
did : he wrought that which was good before the Lord his God ;
all his care was to do that which should be accepted of God,
which was right, (that is, agreeable to natural equity,) and
truth, (that is, agreeable to divine revelation, and his cove-
nant with God,) before the Lord ; to do according to that law
which is holy, just, and good. 3. What he began, he went
through with, prosecuted it with vigour, and did it with all his
heart. 4. All his good intentions were brought to a good issue ;
whatever he did in the service of the house of God, and in the
government of his kingdom, he prospered in it. What is un-
dertaken with a sincere regard to the glory of God, will suc-
ceed to our own honour and comfort at last.
CPHAP. XXXII.
This chapter continues and concludes the history of the reign of Hezekiah.
J. The descent which Sennacherib made upon him, and the care he took
to fortify himself, his city, and the minds of his people, against that
enemy, v. 1–8. II. The insolent blasphemous letters and messages which
Sennacherib sent him, v. 9—19. III. The real answer God gave to
Sennacherib's blasphemies, and to Hezekiah's prayers, in the total rout
of the Assyrian army, to the shame of Sennacherib, and the honour of
Hezekiah, v. 20–23. IP. Hezekiah's sickness, and his recovery from
that ; his sin, and his recovery from that ; with the honours that attended
him living and dead, v. 24–33.
| FTER these things, and the establishment
thereof, Sennacherib king of Assyria came,
and entered into Judah, and encamped against the
fenced cities, and thought to win them for himself.
2 And when Hezekiah saw that Sennacherib was
come, and that he was purposed to fight against
Jerusalem, 3 He took counsel with his princes and
his mighty men to stop the waters of the fountains,
which were without the city; and they did help him.
4 So there was gathered much people together, who
stopped all the fountains, and the brook that ran
through the midst of the land, saying, Why should
the kings of Assyria come and find much water ? 5
Also he strengthened himself, and built up all the
wall that was broken, and raised it up to the towers,
and another wall without, and repaired Millo in the
city of David, and made darts and shields in abun-
dance. 6 And he set captains of war over the
people, and gathered them together to him in the
street of the gate of the city, and spake comfortably
to them, saying, 7 Be strong and courageous, be
not afraid nor dismayed for the king of Assyria, nor
for all the multitude that is with him : for there be
more with us than with him, 8 With him is an arm
of flesh : but with us is the LoRD our God, to help
us, and to fight our battles. And the people rested
themselves upon the words of Hezekiah king of
Judah. -
Here is, I. The formidable design of Sennacherib against
Hezekiah’s kingdom, and the vigorous attempt he made upon
it. This Sennacherib was now, as Nebuchadnezzar was
afterward, the terror, and scourge, and great oppressor, of that
part of the world, that aimed to raise a boundless monarchy
for himself upon the ruins of all his neighbours: his prede.
cessor Shalmaneser had lately made himself master of the
kingdom of Israel, and carried the ten tribes captive : Senna-
cherub thought, in like manner, to win Judah for himself.
Pride and ambition put men upon grasping at universal do-
minion ; and it is observable that just about this time Rome
was built by Romulus a city which attºº came to reign
T3EFor E CHRIST, 713.
II. CHRONICLES, XXXII. Sennacherib destroyed.
more than any other had done over the kings of the earth.
Sennacherib invaded Judah immediately after the reformation
of it, and the re-establishment of réligion in it ; after these
things, he entered into Judah, v. l. 1. It was well ordered by
the Divine Providence, that he did not give them this disturb-
ance, before the reformation was finished , and established,
which might have put a stop to it. 2. Perhaps he intended
to chastise Hezekiah for destroying that idolatry to which he
himself was devoted ; he looked upon Hezekiah as profane in
what he had done, and that he had thrown himself out of the
divine protection, and might therefore be easily made a prey
of. 3. God ordered it at this time, that he might have an op-
portunity of showing himself strong on the behalf of this re-
turning reforming people. He brought this trouble upon them,
that he might have the honour, and might put on them the
honour, of their deliverance. After these things, and the es-
tablishment thereof, one would expect to hear of nothing but
perfect peace, and that none durst meddle with a people thus
qualified for the divine favour ; yet the next news we hear,
is, that a threatening destroying army enters the country, and
is ready to lay all waste. We may be in the way of our duty,
and yet meet with trouble and danger ; God orders it for the
trial of our confidence in him, and the manifestation of his
care concerning us. The little opposition which Sennacherib
met with in entering Judah, possessed his mind with the con-
ceit that all was his own. He thought to win all the fenced
cities, (v. 1.) and purposed to fight against Jerusalem, v. 2.
See 2 Kings xviii. 7, 13.
II. The preparation which Hezekiah prudently made agai
the storm that threatened him. He took counsel with his
princes what he should do, what measures he should take ;
with their advice, he provided, 1. That the country should
give him a cold reception, for he took care that he should find
no water in it, (and then his army must perish for thirst,) or,
at least, that there should be a scarcity of water, by which
his army would be weakened, and unfitted for service. A
powerful army, if it want water but a few days, will be but a
heap of dry dust. All hands were set immediately to work,
to stop up the fountains, and the brook that ran through the
ºnidst of that land, turning that (it is probable) into the city
by pipes under ground. Such as this is the policy commonly
practised now-a-days of destroying the forage before an in-
vading army. 2. That the city should give him a warm re-
ception : in order to this, he repaired the wall, raised towers,
and made darts, or, as it is in the margin, swords or weapons,
and shields, in abundance, (v. 5.) and appointed captains,
v. 6. Note, Those that trust God with their safety, must yet
use proper means for their safety, else they tempt him, and
do not trust him. God will provide, but so must we also.
III. The encouragement which he gave to his people to
depend upon God in this distress. He gathered them toge-
ther in a broad open street, and spake comfortably to them,
v. 6. He had a good heart on it himself, and was confident it
would issue well ; he was not like his father, who had much
guilt to terrify him, and no faith to encourage him ; so that,
in a time of public danger, his heart was moved, as the trees of
the wood are moved with the wind, and then no marvel that the
heart of his people was so too, Isa. vii. 2. With what he said,
he put life into his people, his captains especially, and spake
to their heart, as the word is, 1. He endeavours to keep down
their fears. “Be strong and cowrageous, do not think of sur-
rendering the city or capitulating, but resolve to hold it out to
the last man : do not think of losing the city, or of falling into
the enemy's hand ; there is no danger. Let the soldiers be
bold and brave, make good their posts, stand to their arms,
and fight manfully, and let the citizens encourage them to do
so. Be not afraid nor dismayed for the king of Assyria.” . The
prophet had thus encouraged them from God, (Isa. x. 24.)
Be not afraid of the Assyrians ; and here the king from him.
Now it was that the sinners in Zion were afraid, (Isa. xxxiii.
14.) but the righteous dwelt on high, (v. 15, 16.) and meditated
terror so as to conquer it, (v. 18.) which refers to what is re-
corded here. 2. He endeavours to keep up their faith, in order
to the silencing and suppressing of their fears. “He has a
multitude with him, and yet there be more with us than with
him ; for we have God with us, and how many do you reckon
for him 3 With him is an arm of flesh, which he trusts to ;
but with us is the Lord, whose power is irresistible; our God,
whose promise is inviolable ; a God in covenant with us, to
help us, and to fight owr battles, not only to help us to fight
them, but to fight them for us, if he pleases:” and so he did
here. Note, A believing confidence in God will raise us
above the prevailing fear of man. He that feareth the fury of
the oppressor, forgetteth the Lord his Maker, Isa. li. 12, 13. It
is probable that Hººh said more to this purport, and that
the people rested themselves upon what he said, not merely
upon his word, but on the things he said concerning the pre-
sence of God with them, and his power to relieve them. The
belief of this made them easy. Let the good subjects and
soldiers of Jesus Christ rest themselves thus upon his word,
and boldly say, Since God is for us, who can be against us.
9 After this did Sennacherib king of Assyria send
his servants to Jerusalem, (but he himself laid siege
against Lachish, and all his power with him,) unto
Hezekiah king of Judah, and unto all Judah that
were at Jerusalem, saying. 10 Thus saith Senna-
cherib king of Assyria, Whereon do ye trust, that
ye abide in the siege in Jerusalem : 11 Doth not
Hezekiah persuade you to give over yourselves to
die by famine and by thirst, saying, The LORD our
God shall deliver us out of the hand of the king of
Assyria 2 12 Hath not the same Hezekiah taken
away his high places and his altars, and command-
ed Judah and Jerusalem, saying, Ye shall worship
before one altar, and burn incense upon it 2 13
Know ye not what I and my fathers have done
unto all the people of other lands 2 were the gods
of the nations of those lands any ways able to de-
liver their lands out of mine hand 2 14 Who was
there among all the gods of those nations, that my
fathers utterly destroyed, that could deliver his peo-
ple out of mine hand, that your God should be able
to deliver you out of mine hand 2 15 Now there-
fore let not Hezekiah deceive you, nor persuade you
on this manner, neither yet believe him, for no god
of any nation or kingdom was able to deliver his
people out of mine hand, and out of the hand of my
fathers: how much less shall your God deliver you
out of mine hand 7
16 And his servants spake yet
more against the Lo RD God, and against his servant
Hezekiah. 17 He wrote also letters to rail on the
LoRD God of Israel, and to speak against him, say—
ing, As the gods of the nations of other lands have
not delivered their people out of mine hand, so
shall not the God of Hezekiah deliver his people
out of mine hand. 18 Then they cried with a loud
voice, in the Jews’ speech, unto the people of Jeru-
salem that were on the wall, to affright them, and to
trouble them, that they might take the city. 19
And they spake against the God of Jerusalem as
against the gods of the people of the earth, which
were the work of the hands of man. 20 And for
this cause Hezekiah the king, and the prophet
Isaiah the son of Amoz, prayed and cried to hea-
ven. 21 And the Lo RD sent an angel, which cut
off all the mighty men of valour, and the leaders
and captains, in the camp of the king of Assyria :
so he returned with shame of face to his own land.
And when he was come into the house of his god,
they that came forth of his own bowels slew him
there with the sword. 22 Thus the LoRD saved
Hezekiah and the inhabitants of Jerusalem from the
hand of Sennacherib the king of Assyria, and from
the hand of all other, and guided them on every
side. 23 And many brought gifts unto the Lord to
Jerusalem, and presents to Hezekiah king of
Judah : so that he was magnified in the sight of all
nations from thenceforth.
This story of the rage and blasphemy of Sennacherib, Heze-
kiah's prayer, and the deliverance of Jerusalem by the destruc-
tion of the Assyrian army, we had more at large in the book of
Kings, 2 Kings xviii. xix. It is contracted here, yet large
enough to show these three things:
I. The impiety and malice of the church’s enemies. Sennae
cherib has his hands full in besieging Lachish, (v. 9.) but
hears that Hezekiah is fortifying Jerusalem, and encouraging
his people to stand it out ; and therefore, before he came in
person to besiege it, he sends messengers to make speeches,
TREFORE CHRIST, 713.
II. CHRONICLES, XXXII. The death of Hezekian.
and he himself writes letters to frighten Hezekiah and his peo-
ple into a surrender of the city. See, 1. His great malice
against the king of Judah, in endeavouring to withdraw his
subjects from their allegiance to him. He does not treat with
Hezekiah as a man of honour would have done, nor propose
fair terms to him, but uses mean and base artifices, unbecom-
ing a crowned head, to terrify the common people, and per-
suade them to desert him. He represents, Hezekiah as one
who designed to deceive his subjects into their ruin, and be-
tray them to famine and thirst ; (v. 11.) as one who had done
them great wrong, and exposed them already to the divine dis-
pleasure by taking away the high places and altars; (v. 12.)
and who, against the common interest of his people, held out
against a force that would certainly be their ruin, v. 15. 2.
His great impiety against the God of Israel; the God of Jeru-
salem he is called, (v. 19.) because that was the place he had
chosen to put his name there, and because that was the place
which was now threatened by the enemy, and which the Divine
Providence had under its special protection. This proud blas-
phemer compares the great Jehovah, the Maker of heaven and
earth, with the dunghill gods of the nations, the work of men's
hands, and thinks him no more able to deliver his worship-
pers, than they were to deliver theirs, v. 19. As if an infinite
and eternal Spirit had no more wisdom and power than a stone
or the stock of a tree. He boasts of his triumphs over the gods
of the nations, that they could none of them protect their peo-
ple, (v. 13–15.) and thence infers, not only, How shall your
God deliver you? (v. 14.) but, as if he were inferior to them
all, How much less shall your God deliver you? As if he were
less able to help than any of them. Thus did they rail ; rail
in writing, (which, being more deliberate, is so much the
worse,) on the Lord God of Israel, as if he were a cipher and
an empty name, like all the rest, v. 17. Sennacherib, in the
instructions he gave, said more than enough ; but, as if his
blasphemies had been too little, his servants, who learned in-
solence from their master, spake yet more than he bade them
against the Lord God and his servant Hezekiah, v. 16. And
God resents, and will reckon for, what is said against his ser-
vants, as well as what is said against himself. All this was
intended to frighten the people from their hope in God; which
David's enemies sought to take him off from, (Ps. xi. 1; xlii.
10.) saying, There is no help for him in God, Ps. iii. 2; lxxi.
11. Thus they hoped to take the city by weakening the hands
of those that should defend it. Satan, in his temptations, aims
to destroy our faith in God's all-sufficiency; knowing that he
gains his point, if he can do that ; as we keep our ground, if
Our faith fail not, Luke xxii. 32. -
II. The duty and interest of the church’s friends; and that
is, in the day of distress to pray and cry to Heaven. So He-
Zekiah did, and the prophet Isaiah, v. 20. It was a happy
time, when the king and the prophet joined thus in prayer. Is
any troubled 7 Is any terrified ? Let them pray. So we en-
gage God for us, so we encourage ourselves in him. Praying
to God is here called crying to Heaven, because we are, in
prayer, to eye, him as our Father in heaven, whence he be-
. the children of men, and where he has prepared his
TOI) e. -
III. The power and goodness of the church's God. He is
able both to control his enemies, be they ever so high, and to
relieve his friends, be they ever so low. As the blasphemies
of his enemies engage him against them, (Deut. xxxii. 27.) so
the prayers of his people engage him for them ; they did so
here: 1. The army of the Assyrians was cut off by the sword
of an angel, which triumphed particularly in the slaughter of
the mighty men of valour, and the leaders and captains, who
defied the sword of any man. God delights to abase the proud
and secure. The Targum says, The word of the Lord (the
Eternal Word) sent Gabriel to do this execution, and that it
was done with lightning, and in the passover night; that was
the night in which the angel destroyed the first-born of Egypt.
But that was not all ; 2. The king of the Assyrians, having
received this disgrace, was cut off by the sword of his own sons.
They that came forth of his own bowels slew him, v. 21. Thus
was he mortified first, and then murdered ; shamed first, and
then slain. Evil pursues sinners; and when they escape one
mischief, they run upon another unseen.
Now, by this work of wonder, (1.) God was glorified, as the
Protector of his people. Thus he saved Jerusalem, not only
from the hand of Sennacherib, but from the hand of all other;
for such a deliverance as this was an earnest of much mercy in
store ; and he guided them, that is, he guarded them, on every
side. God defends his people by directing them, shows them
what they should do, and so saves them from what is designed
or done against them. For this, many brought gifts unto the
Dord, when they saw the great power of God in the defence of
not upon them in the days of Hezekiah.
covery.
his people. Strangers were thereby induced to supplicate his
favour, and enemies to deprecate his wrath, and both brought
gifts to his temple, in token of their care and desire. (2.)
Hezekiah was magnified as the favourite and particular care
of Heaven ; many brought presents to him, (v. 22, 23.) in token
of the honour they had for him, and to make an interest in
him. By the favour of God, enemies are lost, and friends
gained.
24 In those days Hezekiah was sick to the death,
and prayed unto the LoRD : and he spake unto him,
and he gave him a sign. 25 But Hezekiah rendered
not again, according to the benefit dome unto him ;
for his heart was lifted up : therefore there was
wrath upon him, and upon Judah and Jerusalem.
26 Notwithstanding, Hezekiah humbled himself for
the pride of his heart, (both he and the inhabitants
of Jerusalem,) so that the wrath of the LoRD came
27 And
Hezekiah had exceeding much riches and honour ;
and he made himself treasuries for silver, and for
gold, and for precious stones, and for Spices, and
for shields, and for all manner of pleasant jewels;
28 Storehouses also for the increase of corn, and
wine, and oil ; and stalls for all manner of beasts,
and cotes for flocks. 29 Moreover he provided him,
cities, and possessions of flocks and herds in abun-
dance ; for God had given him substance very
much. 30 This same Hezekiah also stopped the
upper water-course of Gihon, and brought it straight
down to the west side of the city of David. And
Hezekiah prospered in all his works. 31. Howbeit,
in the business of the ambassadors of the princes of
Babylon, who sent unto him to inquire of the wonder
that was done in the land, God left him to try him,
that he might know all that was in his heart. 32
Now the rest of the acts of Hezekiah, and his good-
ness, behold, they are written in the vision of Isaiah
the prophet the son of Amoz, and in the book of the
Kings of Judah and Israel. 33 And Hezekiah
slept with his fathers, and they buried him in the
chiefest of the sepulchres of the sons of David : and
all Judah and the inhabitants of Jerusalem did him
honour at his death. And Manasseh his son reigned
in his stead. - -
Here we conclude the story of Hezekiah, with an account of
three things concerning him :
His sickness, and his recovery from it, v. 24. It is but
briefly mentioned here ; we had a large narrative of it, 2.
Kings xx. His disease seemed likely to be mortal. In the
extremity of it, he prayed, God answered him, and gave him
i sign that he should recover; the going back of the Sun ten
egrees.
II. His sin, and his repentance for that ; this was also
more largely related, 2 Kings xx. 12, &c. yet several things.
are here observed concerning it, which we had not there.
1. The occasion of it was the king of Babylon's sending an
honourable embassy to him, to congratulate him on his re-
But here it is added that they came to inquire of the
wonder that was done in the land, (v. 3}.) either the destruc-
tion of the Assyrian army, or the going back of the sun. The
Assyrians were their enemies, they came to inquire concern-
ing their fall, that they might triumph in it. The sun was
their god, they came to inquire concerning the favour he had
shown to Hezekiah, that they might honour him whom their
god honoured, v. 31. These miracles were wrought to alarm.
and awaken a stupid careless world, and turn them from
dumb and lame idols to the living God ; and men were:
startled by them, but not converted till a greater wonder was
done in that land, in the appearing of Jesus Christ, Matt. ii.
1, 2.
2. God left him to himself in it, to try him, v. 31. God, by
the power of his almighty grace, could have prevented the
sin; but he permitted it for wise and holy ends, that, by this
trial and his weakness it, he might know, that is, it might be
known, (an usual Hebraism,) what was in his heart ; that he
was not so perfect in grace as he thought he was, but had his
follies and infirmities as other men. Gº;" him to himself,
BEFor E CHRIST, 698.
Offences of Manasseh.
II. CHRONICLES, XXXIII.
to be proud of his wealth, to keep him from being proud of his
holiness. It is good for us to know ourselves, and our own
weakness and sinfulness, that we may not be conceited, or
self-confident, but may always think meanly of ourselves, and
live in a dependence upon divine grace. We know not the
corruption of our own hearts, nor what we shall do if God
leave us to ourselves. Lord, lead us not into temptation.
3. His sin was, that his heart was lifted up, v. 25. He was
proud of the honour God had put upon him in so many
instances; the honour his neighbours did him in bringing him
presents; and, now, that the king of Babylon should send an
embassy to him to caress and court him, this exalted him above
measure. When Hezekiah had destroyed other idolatries, he
began to idolize himself. Oh what need have great men, and
good men, and useful men, to study their own infirmities and
follies, and their obligations to free grace, that they may
never think highly of themselves, and to beg earnestly of God,
that he will hide
humble !
4. The aggravation of his sin was, that he made so bad a
return to God for his favours to him, making even those favours
the food and fuel of his pride, v. 25. He rendered not again
according to the benefit done writo him. Note, It is justly
expected that they who have received mercy from God, should
study to make some suitable returns for the mercies they have
received ; and if they do not, their ingratitude will certainly
be charged upon them. Though we cannot render an equi-
valent, or the payment of a debt, we must render the acknow-
ledgment of a favour ; What shall I render, that may be so
accepted º Ps. cxvi. 12.
5. The divine displeasure he was under for this sin; though
it was but a heart-sin, and the overt-act seemed not only
innocent, but civil, (the showing of his treasures to a friend,)
yet wrath came upon him and his kingdom for it, v. 25. Note,
Pride is a sin that God hates as much as any other, and par-
ticularly in his own people. They that exalt themselves
must expect to be abased, and put under humbling providences.
Wrath came on David for his pride in numbering the
people.
6. His repentance for this sin. He humbled himself for the
pride' of his heart. Note, (1.) Though God may, for wise
and holy ends, suffer his people to fall into sin, yet he will
not suffer them to lie still in it : they shall not be utterly cast
down. (2.) Heart-sins are to be repented of, though they go
no further. (3.) Self-humiliation is a necessary branch of
repentance. (4.) Pride of heart, by which we have lifted up
ourselves, is a sin, for which we ought, in a special manner,
to humble ourselves. (5.) People ought to mourn for the sins
of their rulers. The inhabitants of Jerusalem humbled them-
Selves with Hezekiah ; either because they knew they also had
been guilty of the same sin, or, at least, feared they might
share in the punishment. When David, in his pride, num-
bered the people, they all smarted for it. ..:
.2. The reprieve granted thereupon. The wrath came not in
his days; while he lived, there were peace and truth ; so
much does repentance avail to put by, or, at least, to put off,
the tokens of God’s anger.
III. Here is the honour done to Hezekiah :
dence of God while he lived. He had exceeding much riches
and honour, (v. 27.) replenished his stores, victualled his
camps, fortified his city, and did all he wished to do; for God
had given him substance very much, v. 29. Among his great
performances, his turning the water-course of Gihon is men-
tioned, (v. 30.) which was done upon occasion of Sennache-
rib's invasion, v. 3, 4. The water had come into that which
is called the old pool, (Isa. xxii. 11.) and the upper pool, Isa.
vii. 3. but he gathered the waters into a new place, for the
greater convenience of the city, called the lower pool, (Isa.
xxii. 9.). And, in general, he prospered in all his works, for
they were good works. By the respect paid to his memory
when he was dead. (1.) The prophet Isaiah wrote his life
and reign, (v. 32.) his acts, and his goodness, or piety, part
of the honour of which is to be recorded and remembered, for
example to others. (2.) The people did him honour at his
death, (v. 38.) buried him in the chiefest of the sepulchres,
made as great burning for him as for Asa ; or, which is a
much greater honour, made as greatlamentation for him, as for
Josiah. See how the honour of serious godliness is manifested
in the consciences of men. Though it is to be feared that the
generality of the people did not heartily comply with the
reforming kings, yet they could not but praise their endeavours
for reformation, and the memory of those kings was blessed
*mong them. It is a debt we owe to those who have been
eminently useful in their day, to do them honour at their
death, when they * of the reach of flattery, and we have
pride from them, and always keep them
1. By the provi-
—º
seen the end of their conversation. The due payment of this
debt will be an encouragement to others to do likewise.
CHAP. XXXIII.
In this chapter, we have the history of the reign, I. Of Manasseh, who
reigned long. I. His wretched apostasy from God, and revolt to idola-
try, and all wickedness, v. 1–10, 2. His happy return to God in his
affliction ; his repentance, (v. Il-13.) his reformation, (v. 15–17.) and
prosperity. (v., 14.) with the conclusion of his reign, v. 18–20. II. Of
Amon, who reigned very wickedly, (v. 21–23.) and soon ended his days
wnhappily, v.24, 25.
1 TA/TANASSEH was twelve years old when he
A began to reign ; and he reigned fifty and
five years in Jerusalem : 2 But did that which was
evil in the sight of the Lo RD, like unto the abomina-
tions of the heathen, whom the LoRD had cast out
before the children of Israel. 3 For he built again
the high places which Hezekiah his father had bro-
ken down, and he reared up altars for Baalim, and
made groves, and worshipped all the host of heaven,
and served them. 4 Also he built altars in the
house of the Loki), whereof the Lo RD had said,
In Jerusalem shall my name be for ever. 5 And he
built altars for all the host of heaven in the two
courts of the house of the Lok D. 6 And he caused
his children to pass through the fire in the valley of
the son of Hinnom : also he observed times, and
used enchantments, and used witchcraft, and dealt
with a familiar spirit, and with wizards : he wrought
much evil in the sight of the LORD ; to provoke him
to anger. 7 And he set a carved image, the idol
which he had made, in the house of God, of which
God had said to David, and to Solomon his son,
In this house, and in Jerusalem, which I have
chosen before all the tribes of Israel, will I put my
name for ever. 8 Neither will T any more remove
the foot of Israel from out of the land which I have
appointed for your fathers; so that they will take
heed to do all that I have commanded them, according
to the whole law and the statutes and the ordinances
by the hand of Moses. 9 So Manasseh made Judah
and the inhabitants of Jerusalem to err, and to do
worse than the heathen, whom the LoRD had de-
stroyed before the children of Israel. 10 And the
LoRD spake to Manasseh, and to his people ; but
they would not hearken. -
We have here an account of the great wickedness of Ma-
nasseh ; it is the same almost word for word with that which
we had, 2 Kings xxi. 1–9. and took a melancholy view of;
it is no such pleasing subject, that we should delight to dwell
upon it again. This foolish young prince, in contradiction to
the good example and good education his father gave him,
abandoned himself to all impiety; transcribed the abomina-
tions of the heathen, (v. 2.) ruined the established religion,
and unravelled his father's glorious reformation, (v. 3.) pro-
faned the house of God with his idolatry, (v. 4, 5.) dedicated
his children to Moloch, and made the Devil’s lying oracles his
guides and his counsellors, v. 6. In contempt of the choice
God had made of Zion to be his rest for ever, and Israel to be
his covenant-people, (v. 8.) and the fair terms he stood upon
with him, he embraced other gods, profaned God’s chosen
temple, and debauched his chosen people ; he made them to err,
and do worse than the heathen, (v. 9.) for if the unclean Spirit
return, he brings with him seven other spirits more wicked than
himself. That which aggravated the sin of Manasseh, was,
that God spake to him and his people, by the prophets, but they
would not hearken, v. 10. We may here admire the grace of
God in speaking to them, and their obstinacy in turning a
deaf ear to him ; that either their badness did not quite turn
away his goodness, but still he waited to be gracious, or that
his goodness did not turn them from their badness, but still
they hated to be retormed.
Now from this let us learn, 1. That it is no new thing, but
a very sad thing, for the children of godly parents to turn aside
from that good way of God in which they have been trained
up. Parents may give many good things to their children, but
they cannot give ther grace. 2. Corruptions in worship are
BEFORE CHRIST, 641.
II. CHRONICLES, XXXIII. Manawī's ºpenians.
such diseases of the church, as, even then when they seem to
be cured, it is very apt to relapse into again. 3. The God of
this world has strangely blinded men's minds, and has a won-
derful power over those that are led captive, by him ; else he.
could not draw them from God their best Friend, to depend.
upon their sworn enemy. -
11 Wherefore the Lord brought upon them the
captains of the host of the king of Assyria, which
took Manasseh among the thorns, and bound him
with fetters, and carried him to Babylon. 12 And
when he was in affliction, he besought the Lord his
God, and humbled himself greatly before the God
of his fathers, 13 And prayed unto him ; and he
was entreated of him, and heard his supplication,
and brought him again to Jerusalem into his king-
dom. Then Manasseh knew that the Lord he was
God. 14 Now after this he built a wall without
the city of David, on the west side of Gihon, in the
valley, even to the entering in at the fish-gate, and
compassed about Ophel, and raised it up a very
great height, and put captains of war in all the
fenced cities of Judah. 15 And he took away the
Strange gods, and the idol out of the house of the
LORD, and all the altars that he had built in the
mount of the house of the Lord, and in Jerusalem,
and cast them out of the city. 16 And he repaired
the altar of the LORD, and sacrificed thereon peace-
offerings and thank-offerings, and commanded Ju-
dah to serve the Lord God of Israel. 17 Never-
theless, the people did sacrifice still in the high
places, yet unto the Lord their God only. 18 Now
the rest of the acts of Manasseh, and his prayer
unto his God, and the words of the seers that spake
to him in the name of the Lord God of Israel, be-
hold, they are written in the book of the Kings of
Israel: 19 His prayer also, and how God was en-
treated of him, and all his sin, and his trespass, and
the places wherein he built high places, and set up
groves and graven images, before he was humbled,
behold, they are written among the sayings of the
Seers. 20 So Manasseh slept with his fathers, and
they buried him in his own house: and Amon his
son reigned in his stead.
We have seen Manasseh by his wickedness undoing the good
that his father had done ; here we have him by repentance
undoing the evil that he himself had done. It is strange that
this was not so much as mentioned in the book of Kings, nor
does any thing appear there to the contrary, but that he per-
sisted and perished in his sin. But, perhaps, the reason was,
because the design of that history was to show the wickedness
of the nation which brought destruction upon them ; and this
repentance of Manasseh, and the benefit of it, being personal
only, and not national, it is overlooked there; yet here it is
fully related, and a memorable instance it is of the riches of
God’s pardoning mercy, and the power of his renewing grace.
Here is, I. The occasion of Manasseh’s repentance; and
that was, his afflictions. In his distress, he did not (liké that
king Ahaz) trespass yet more against God, but humbled him-
Self, and returned to God. Sanctified afflictions often prove
happy means of conversion. What his distress was we are
here told, v. 11. God brought a foreign enemy upon him; the
king of Babylon, that courted his father who faithfully served
Sod, invaded him, now that he was treacherously departed
from God. He is here called king of Assyria, because he had
made himself master of Assyria, which he would the more
easily do, for the defeat of Sennacherib's army, and its destruc-
tion, before Jerusalem. He aimed at the treasures which the
*Imbassadors had seen, and all those precious things; but
Gºd sent him to chastise a sinful people, and reduce a straying
prince. The captains took Manasseh among the thorns, in some
bush or other, perhaps in his garden, where he had hid him-
self. Qr, it is spoken figuratively; he was perplexed in his
counsels, and embarrassed in his affairs. He was, as we say,
in the briers, and knew not which way to extricate himself,
and so became an easy prey to the Assyrian captains; who,
no doubt, plundered his house, and took away what they
Pººl, as Isaiah had foretold, 2 Kings xx. 17, 18. What
OL, l, 7 B
and carried him prisoner to Babylon.
reign this was, we are not told ;
twenty-second year.
was Hezekiah's pride was their prey. They bound Manasseh,
who had been held before with the cords of his own iniquity,
About what time of his
the Jews say it was in his
II. The expressions of his repentance; (v. 12, 13.) when he
'was in affliction, he had time to ‘bethink himself, and reason
enough too. . He saw what he had brought himself, to by his
sin; he found the gods he had served unable to help him. He
knew that repentance was the only way of restoring his affairs,
and therefore to him he returned from whom he had revolted.
il. He was convinced that Jehovah is the one only living and
true God. Then he knew, that is, he believed and considered,
that the Lord he was God ; he might have,known it at a less
expense, if he would have given due attendance and credit to
the word written and preached : but it was better to pay thus
dear for the knowledge of God, than to perish in ignorance
and unbelief. Had he been a prince in the palace of Babylon,
it is probable he had been confirmed in his idolatry; but, being
a captive in the prisons of Babylon, he was convinced of it,
and reclaimed from it. 2. He applied himself to him as his
God now, renouncing all others, and resolving to cleave to him
only ; the God of his fathers, and a God in covenant with him.
3. He humbled himself greatly before him ; was truly sorry for
his sins, ashamed of them, and afraid of the wrath of God. It
becomes sinners to humble themselves before the face of that
God whom they have offended. It becomes sufferers to hum-
ble themselves under the hand of that God who corrects them,
and to accept the punishment of their iniquity. Our hearts.
'should be humble under humbling providences; then we ac-
commodate ourselves to them, and answer God’s end in them.
4. He prayed to him for the pardon of sin, and the return of
his favour. Prayer is the relief of penitents, the relief of the
afflicted. That is a good prayer, and very pertinent in this:
case, which we find among the apocryphal books, entitled,
The prayer of Manasses, king of Judah, when he was holden cap-
tive in Babylon ; whether it was his or no, is uncertain ; if it.
was, in it he gives glory to God, as the God of their fathers, and
their righteous seed; as the Creator of the world, a God whose-
anger is insupportable, and yet his merciful promise unmeasur-
able. He pleads that God has promised repentance and forgive-
ness to them that have sinned, and has appointed repentance unto-
sinners, that they may be saved; not unto the just, as to Abra-
ham, Isaac, and Jacob, but to me, (says he,) that am a sinner ;
for I have sinned above the number of the sands of the Sea: so he
confesses his sin largely, and aggravates it. Torgive me, 0.
Lord, forgive me, and destroy me not ; he pleads, Thou art the
God of them that repent, &c. and concludes, Therefore I will
praise thee for ever, &c. • * Ys.
III. God’s gracious acceptance of his repentance. God º
entreated of him, and heard his supplication. Though afflict
drives us to God, he will not therefore reject us, if in sincer
we seek him, for afflictions are sent on purpose to bring us tº \
him. As a token of God’s favour to him, he made ä way for ºt
his escape; afflictions are continued no longer than till they s R
have done their work ; when Manasseh is brought back to his
God and to his duty, he shall soon be brought back to his king-
dom. See how ready God is to accept and welcome returning
sinners, and how swift to show mercy. Let not great sinners
despair, when Manasseh himself, upon his repentance, found
favour with God; in him God showed forth a pattern of long-
suffering, as 1 Tim. i. 16. Isa. i. 18. - -
W. The fruits meet for repentance which he brought forth
after his return to his own land, v. 15, 16. 1. He turned from
his sins. He took away the strange gods, the images of them,
and that idol (whatever it was) which he had set up with so
much solemnity in the house of the Lord, as if it had been
master of that house; he cast out all the idolatrous altars that
were w the mount of the house and in Jerusalem, as detestable
things; now (we hope) he loathed them as much as ever he
had loved them, and said to them, Get ye hence, Isa. xxx. 22.
“What have I to do any more with idols? I have had enough of
them.” 2. He returned to his duty; for he repaired the altar
of the Lord, which had either been abused and broken down
by some of the idolatrous priests, or, at least, neglected and
gone out of repair. He sacrificed thereon peace-offerings to
implore God’s favour, and thank-offerings to praise him for
his deliverance. Nay, he now used his power to reform his
people, as before he had abused it to corrupt them, He com-
manded Judah to serve the Lord God of Israel. Note, Those
that truly repent of their sins will not only return to God
themselves, but will do all they can to reduce those that have
by their example been seduced and drawn away from God;
else they do not thoroughly (as they ought) undo what they
have done amiss, nor make the plaster a; * as the wound.




BEFoEE CHRIST, 629.
Josiah's reign bequn.
II. CHRONICLES, XXXIV.
We find that he prevailed to bring them off from their false
gods, but not from their high places, v. 17. They still sacri-
ficed in them, yet to the Lord their God only ; Manasseh could
not carry the reformation so far as he had carried the corrup-
tion. It is an easy thing to debauch men's manners, but not
So easy to reform them again. -
V. His prosperity, in some measure, after his repentance.
He might plainly see it was sin that ruined him ; for, when he
returned to God in a way of duty, God returned to him in a
way, of mercy. . . and then he built a wall, about the city of
David, (v. 14.) for by sin he had unwalled it, and exposed it
to the enemy. He also put captains of war in the fenced
cities, for the security of his country. Josephus says, that, all
the rest of his time, he was so changed for the better, that he
was looked upon as a very happy man.
Lastly, Here is the conclusion of his history. The heads of
those things, for a full narrative of which we are referred to
the other writings that were then extant, are more than of any
of the kings, v. 18, 19. A particular account, it seems, was
kept, 1. Of all his sin, and his trespass, the high places he built,
the groves and images he set up, before he was humbled. Pro-
bably, this was taken from his own confession which he made
of his sin, when God gave him repentance, and which he left
upon record, and was inserted in a book, entitled, The words
of the seers. To those seers that spake to him, (v. 18.) to re-
Prove him for his sin, he sent his confession, when he repent-
ed, to be inserted in their memoirs, as a token of his gratitude
to them for their kindness in reproving him. Thus it becomes
penitents to take shame to themselves, to give thanks to their
reprovers, and warning to others. 2. Of the words of the seers
that spake to him in the name of the Lord, (v. 10.) the reproofs
they gave him for his sin, and their exhortations to repent-
ance. Note, Sinners ought to consider, that, how little notice
soever they take of them, an account is kept of the words of:
the seers that speak to them from God, to admonish them of
their sins, warn them of their danger, and call them to their
Juty, which will be produced against them in the great day.
3:9f his prayer to God, (that is twice mentioned as a remark-
able thing,) and how God was entreated of him. This was
written for the generations to come, that the people that should
be created might praise the Lord, for his readiness to receive
returning prodigals.
Notice is taken of the place of his burial, not in the sepul-
thres of the kings, but in his own house ; he was buried private-
ly, and nothing of that honour was done him, at his death,
that was done to his father. Penitents may recover their com:
fort sooner than their credit.
21 Amon was two and twenty years old when he
began to reign; and reigned two years in Jerusalem.
#But he did that which was evil in the sight of the
ºftD, as did Manasseh his father: for Amon sacri-
* .
ãeed unto all the carved images which Manasseh
ais father had made, and served them: 23 And
humbled not himself before the Lord, as Manasseh
his father had humbled himself: but Amon trespass-
ed more and more. , 24, And his servants conspired
against him, and slew him in his own house. 25
But the people of the land slew all them that had
conspired against king Amon: and the people of the
land made Josiah his son king in his stead.
We have little recorded concerning Amon, but enough,
unless it were better. Here is,
1. His great wickedness. He did as Manasseh had done in
the days of his apostasy, v. 22. They who think this an evi-
dence that Manasseh did not truly repent, forget how many
good kings had wicked sons. Only, it should seem that Ma-
Hasseh was in this defective, that when he cast out the images,
he did not utterly deface and destroy them, according to the
law which required them to burn the images, with fire, Deut.
Xii. 5. How necessary that law was, this instance shows;
for the carved images being only thrown by, and not burnt,
Amon knew where to find them, soon set them up, and sal:
crificed to them. It is added, to represent him exceeding sin-
ful, and to justify, God in cutting him off so soon, (1) That
he ºut-did his father in sinning; he trespassed more and more,
9.23, . His father did ill, but hé did worse...They that were
oined to idols, grew more and more mad upon them. º That
§§ame short of his father in repenting; he humbled not him.
$ºf before the Lord, as his father had humbled himself. He fell
ike him, but did not get up again like him. It is not so much
$ll), aS * sin, that ruins men; not so much that
M.
they offend, as that they do not humble themselves for their
offences; not the disease, but the neglect of the remedy.
2. His speedy destruction. He reigned but two years, and
then his servants conspired against him, and slew him, v. 24.
Perhaps when Amon sinned, as his father did, in the begin-
ning of his days, he promised himself that he should repent, as
his father did, in the latter end of his days. But his Case
shows what a madness it is to presume upon that ; if he hoped
to repent when he was old, he was wretchedly disappointed ;
for he was cut off when he was young. He rebelled against
God, and his own servants rebelled against him. Herein
God was righteous, but they were wicked, and justly did the
people of the land put them to death as traitors. The lives of
kings are particularly under the protection of Providence, and
the laws both of God and man.
CHAP. XXXIV. .
Before we see Judah and Jerusalem ruined, we shall yet see some glorious
gears, while good Josiah sils at the helm. By his pious endeavours for
reformation, God tried them yet once more ; if they had known in thi.
their day, the day of their visitation, the things that belonged tº
their peace, and nºnproved them, their ruin might have been prevented.
But, after this reign, they were hid from their eyes, and the next reign.
brought an utter desolation upon them. In this chapter we have, I, 4
general account of Josiah's character, v. 1, 2., II. His zeal to root out
idolatry, v. 3–7. III. His care to repair the temple, v. 8--13. IP’.
The finding of the book of the law, and the good use made of it, v. 14–28.
V. The public reading of the law to the people, and their renewing their
covenant with God thereupon, v. 29–33. Much of this we had, 2
Kings xxii.
l OSIAH was eight years old when he began to
reign : and he reigned in Jerusalem one and
thirty years. 2 And he did that which was right in
the sight of the Lord, and walked in the ways of
David his father, and declined neither to the right
band nor to the left. 3 For in the eighth year of his
reign, while he was yet young, he began to seek
after the God of David his father: and in the twelfth
year he began to purge Judah and Jerusalem from the
high places, and the groves, and the carved images,
and the molten images. 4 And they brake down the
altars of Baalim, in his presence: and the images that
were on high above them he cut down : and the groves
and the carved images, and the molten images, he
brake in pieces, and made dust of them, and strow-
ed it upon the graves of them that had sacrificed
unto them. 5 And he burnt the bones of the priests
upon their altars, and cleansed Judah and Jerusa-
lem. 6 And so did he in the cities of Manasseh, and
Ephraim, and Simeon, even unto Naphtali, with
their mattocks round about. 7 And when he had
broken down the altars and the groves, and had
beaten the graven images into powder, and cut down
all the idols throughout all the land of Israel, he re-
turned to Jerusalem.
Concerning Josiah we are told,
1. That he came to the crown when he was very young, but
eight years old ; yet his infancy did not debar him from his
right, and he reigned 31 years, (v. 1.) a considerable time.
I fear, however, that, in the beginning of his reign, things
went much as they had done in his father's time, because,
being a child, he must have left the management of them to
others; so that it was not till his 12th year, which goes far
in the number of his years, that the reformation began, v. 3.
He could not, as Hezekiah did, fall about it immediately.
2. That he reigned well, (v. 2.) approved himself to God,
trod in the steps of David, and did not decline either to the
right hand or to the left ; for there are errors on both hands.
3. That while he was young, about 16 years old, he began to
seek after God, v. 3... We have reason to think that he had not
so good an education as Manasseh had ; it is well if those
about him did not endeavour to corrupt and debauch him ;
yet he thus sought God when he was young. It is the duty
and interest of young people, and will particularly be the
honour of young gentlemen, as soon as they come to years of
understanding, to begin to seek God; for they that seek him
early shall find him.
4. That in his 12th year, when, it is probable, he took the
administration of the government entirely into his own hands,
he began to purge his kingdom from the remains of idolatry; he
destroyed the high places, groves, images, altars, all the
utensils of idolatry, v. 3, 4. He not only cast them out as


BEFonſ. CHRIST, 623.
The temple repaired.
II. CHRONICLES, XXXIV.
W –
Aſanasseh did, but brake them to pieces, and made dust of
them. This destruction of idolatry is, here said to be in his
12th year, but it was said, 2 Kings xxiii. 23. to be in his 18th
year; something was done towards it now in his 12th year;
then he began to purge out idolatry, but, probably, that good
work met with opposition, so that it was not thoroughly done
till they had found the book of the law six years after; but
here the whole work is laid together briefly, which was much
more largely and particularly related in the Kings. His zeal
garried him out to do this, not only in Judah and Jerusalem,
but in the cities of Israel too, as far as he had any influence
upon them.
8 Now in the eighteenth year of his reign, when he
had purged the land, and the house, he sent Shaphan
the son of Azaliah, and Maaseiah the governor of
the city, and Joah the son of Joahaz the recorder, to
repair the house of the Lo RD his God. 9 And when
ithey came to Hilkiah the high priest, they delivered
the money that was brought into the house of God,
which the Levites that kept the doors had gathered
of the hand of Manasseh and Ephraim, and of all
the remnant of Israel, and of all Judah and Benja-
min, and they returned to Jerusalem. 10 And they
put it in the hand of the workmen that had the over-
sight of the house of the Lord, and they gave it to
the workmen that wrought in the house of the Lord,
to repair and amend the house; 11 Even to the
artificers and builders gave they it, to buy hewn
stone, and timber for couplings, and to floor the
houses which the kings of Judah had destroyed.
42 And the men did the work faithfully : and the
bverseers of them were Jahath and Obadiah, the
Ilevites, of the sons of Merari; and Zechariah and
Meshullam, of the sons of the Kohathites, to set it
torward: and other of the Levites, all that could skill
ºf instruments of music. 13 Also they were over the
pearers of burdens, and were overseers of all that
wrought the work in any manner of service; and of
the Levites, there were scribes, and officers, and
porters.
Here, 1. Orders are given by the king for the repair of the
temple, p. 8. When he had purged the house of the corrup-
tions of it, he began to fit it up for the services that were to be
performed in it. Thus we must do by the spiritual temple of
the Aeart; get it cleansed from the pollutions of sin, and then
renewed, so as to be transformed into the image of God.
Josiah, in this order, calls God the Lord his God; they that
truly love God, will love the habitation of his house.
2. Care is taken about it, effectual care; the Levites went
about the country, and gathered money towards it, which was
returned to the trustees mentioned, v. 8. They brought it to
Hilkiah the high priest, (v. 9.) and he and they put it into the
hands of workmen, both overseers and labourers, who under-
took to do it by the great, as we say, or in the gross, v. 10, 11.
It is observed that the workmen were industrious and honest,
'they did the work faithfully ; (v. 12.) and workmen are not
£ompletely faithful if they are not both careful and diligent,
for a confidence is reposed in them that they will be so. It is
also intimated that the overseers were ingenious; for it is said
that all. those were employed to inspect this work, who could
skill of instruments of music ; not that their skill in music could
be of any use in architecture, but it was an evidence that they
were men of sense and ingenuity, and particularly that their
genius lay toward the mathematics, which qualified them very
much for this trust. Witty men are then wise men, when
they employ their wit in doing good, in helping their friends,
and, as they have opportunity, in serving the public. Observe,
in this work, how God dispenses his gifts variously; here
were some that were bearers ofburthens, cut out for bodily la-
bour, and fit to work. Here were others (made meliori luto—
of finer materials) that had skill in music, and they were
ºverseers of them that laboured, and scribes and officers; the
former were the hands, these were the heads; they had need
of one another, and the work needed both. . Let not the over-
seers of the work despise the bearers of burthens, nor let them
that work in the service, grudge at those whose office is to
direct; but let each esteem and serve the other in love, and
"God have the glory, and the church the benefit, of the differ-
ent gifts and dispositions of both.
–º
14 And when they brought out the money that
was brought into the house of the Lord, Hilkiah
the priest found a book of the law of the Lord given
by Moses. 15 And Hilkiah answered and said to
Shaphan the scribe, I have found the book of the law
in the house of the LORD, And Hilkiah delivered
the book to Shaphan. 16 And Shaphan carried the
book to the king, and brought the king word back
again, saying, All that was committed to thy ser-
wants, they do it. 17 And they have gathered to-
gether the money that was found in the house of the
LoRD, and have delivered it into the hand of the
overseers, and to the hand of the workmen. 18 Then
Shaphan the scribe told the king, saying, Hilkiah
the priest hath given me a book. And Shaphan
read it before the king : 19 And it came to pass,
when the king had heard the words of the law, that
he rent his clothes. 20 And the king commanded
Hilkiah, and Ahikam the son of Shaphan, and Ab-
don the son of Micah, and Shaphan the scribe, and
Asaiah a servant of the king’s, saying, 21 Go, in-
quire of the Lo RD for me, and for them that are left
in Israel and in Judah, concerning the words of the
book that is found : for great is the wrath of the
LORD that is, poured out upon us, because our
fathers have not kept the word of the Lo RD, to do
after all that is written in this book. 22 And Hil-
kiah, and they that the king had appointed, went to
Huldah the prophetess, the wife of Shallum the son
of Tikvath, the son of Hasrah keeper of the ward-
robe; (now she dwelt in Jerusalem in the college ;)
and they spake to her to that effect. 23 And she
answered them, Thus saith the Lord God of Israel,
Tell ye the man that sent you to me, 24 Thus saith
the Lord, Behold, I will bring evil upon this place,
and upon the inhabitants thereof, even all the curses
that are written in the book which they have read
before the king of Judah; 25 Because they have
forsaken me, and have burned incense unto other
gods, that they might provoke me to anger with all
the works of their hands; therefore my wrath shall
be poured out upon this place, and shall not be
quenched. 26 And as for the king of Judah, who
sent you to inquire of the LoRD, so shall ye say unto
him, Thus saith the LoRD God of Israel, concerning
the words which thou hast heard ; 27 Because thine
heart was tender, and thou didst humble thyself be-
fore God when thou heardest his words against this
place, and against the inhabitants thereof, and hum-
bledst thyself before me, and didst rend thy clothes,
and weep before me ; I have even heard thee also,
saith the Lo RD. 28 Behold, I will gather thee to
thy fathers, and thou shalt be gathered to thy grave
in peace, neither shall thine eyes see all the evil that
I will bring upon this place, and upon the inha-
bitants of the same. So they brought the king word
again.
This whole paragraph we had just as it is here related, 2
Kings xxii. 8—20. and have nothing to add here to what was
there observed.
But, 1. We may hence take occasion to bless God that we
have plenty of Bibles, and that they are, or may be, in all
hands; that the book of the law and gospel is not lost, is not
scarce; that, in this sense, the word of the Lord is not pre-
cious. Bibles are jewels, but, thanks be to God, they are not
rarities. The fountain of the waters of life is not a spring
shut up, or a fountain sealed, but the streams of it, in all
places, make glad the city of our God: Usus communis aquarum
—These waters flow for general use... What a great deal shall
we have to answer for, if the great things of God’s law, being
thus made common, should be accounted by us as strange
things!
1107
..BEroRE CHRIST, 623.
Josiah reforms Israel.
II. CHRONICLES, XXXV.
sº-
; 2. We may hence learn, whenever we read or hear the word
of God, to affect our hearts with it, and to get them possessed
with a holy fear of that wrath of God which is there revealed
against all ungodliness and unrighteousness of men, as Josiah's |
ténder heart was. "When he heard the words of the law, he
'rent his clothes ; (v. 19.) and God was well pleased with his
doing so, v. 27. Were the things contained in the scripture
new to us, as they were here to Josiah, surely they would
make deeper impressions upon us than commonly they do ;
but they are never the less weighty, and therefore should not
the the less considered by us, for their being well known. Rend
- . . . ] and their duty.
3. We are here directed, when we are under convictions of | .
sin, and apprehensions of divine wrath, to inquire of the
It concerns us to ask, as they
the heart therefore; not the garments.' l
Lord ; so Josiah did, v. 21.
did, Acts ii. 37. Men and brethren; what shall we do And
more particularly, as the jailor, saying, What must I do to be
saved Acts xvi. 30. . If ye will thus inquire, inquire je ; (Isa.
xxi. 12.) and, blessed be God, we have the lively &l. to
which to apply ourselves with these inquiries.
. 4. We are here warned of the ruin that sin brings upon na-
tions and kingdoms. They that forsake God bring evil upon
themselves, (v. 24, 25.) and kindle a fire which shall not be
quenched ; such will the fire of God’s wrath be, when the de-
cree is gone forth against those that obstinately and impeni-
tently persist in their wicked ways.
5. We are here encouraged to humble ourselves before God,
and seek unto him, as Josiah did : if we cannot prevail
thereby to turn away God's wrath from our land, yet we shall
deliver our own souls, v. 27, 28. And good people are here
taught to be so far from fearing death, as to welcome it, ra-
ther, when it takes them away from the evil to come. See how
the property of it is altered, by making it the matter of a pro-
mise : Thou shalt be gathered to thy grave in peace ; housed in
that ark, as Noah, when a deluge is coming.
29 Then the king sent and gathered together all
the elders of Judah and Jerusalem. 30 And the
king went up into the house of the Lord, and all
the men of Judah, and the inhabitants of Jerusalem,
and the priests, and the Levites, and all the people,
great and small ; and he read in their ears all the
Words of the book of the covenant that was found in
the house of the Lord. 31 And the king stood in
his place, and made a covenant before the LoRD, to
walk after the LORD, and to keep his command-
ments, and his testimonies, and his statutes, with all
his heart, and with all his soul, to perform the words
of the covenant which are written in this book. 32
And he caused all that were present in Jerusalem
and Benjamin to stand to it. And the inhabitants
of Jérusalem, did according to the covenant of God,
the God of their fathers. -
all the abominations out of all the countries that
pertained to the children of Israel, and made all
that were present in Israel to serve, even to serve
the LoRD their God. And all his days they de-
parted not from following the Lord, the God of
their fathers. r . .
... We have here an account of the further advances which
Josiah made toward the reformation of his kingdom, upon the
hearing of the law read, and the receipt of the message God
sent him by the prophetess. Happy the people that had such
a king : for here we find, -
1. That they were well taught. He did not go about to force
them to their duty, till he had first instructed them in it. He
called all the people together, great and small, young and old,
rich and poor, high and low ; He that hath ears to hear, let him
hear the words of the book of the covenant; for they are all
concerned in those words. To put an honour upon the service,
and to engage attention the more, though there were priests
and Levites present, the king himself read the book to the
people, (v. 30.) and he read it, no doubt, in such a manner
as to show that he was himself affected with it, which would
'be a means of affecting the hearers. - -- -
2. That they were well fixed. The articles of agreement
between God and Israel being read, that they might intelli-
gently covenant with God, both king and people here, with
great solemnity, do as it were subscribe the articles. The
king in, his place covenanted to keep God’s commandments
with all his heart tºu, according to what was written in
1 -
| have their high places and their images up again.
the decree go forth for their destruction.
33 And Josiah took away
by the hand of Moses.
the book, (v. 31.) and urged the people to declare their consent
likewise to this covenant, and solemnly to promise that they
would faithfully perform, fulfil, and keep, all and every thing
that was on their part to be done, according to this covenant:
this they did; they could not for shame do otherwise. He
caused all that were present to stand to it, (v. 32.) and made
them all to serve, even to serve the Lord their God, (p. 33.) to
do it, and to make a business of it; he did all he could to bring
them to it; to serve, even to serve ; the repetition denotes
that that was the only thing his heart was set on ; he aimed:
at nothing else in what he did, but to engage them to God.
3. That they were well tended ; were honest with good look-
ing, to. . All his days, they departed not from following the
Lord.; he kept them, with much ado, from running into.
idolatry again. All his days were days of restraint upon them ;-
but this intimated that there was in them a bent to backslide,
a strong inclination, to idolatry ; many of them wanted no-
thing but to have him out of the way, and then they wº
nd.
therefore we find, that, in the days of Josiah, (Jer. iii. 6.) God
charged it upon treacherous Judah, that she had not returned
to him with all her heart, but feignedly, (v. 10.), nay, had
played the harlot, (v. 8.) and thereby had even justified back-
sliding Israel, v. 11. and in the 23d year of this reign, four or
five years after this, that they had gone on to provoke God to.
anger with the works of their hands, Jer. xxv. 3–7. And,
which is very observable, it is from the beginning of Josiah's.
reformation, his 12th or 13th year, that the iniquity of the
house of Judah., which brought ruin upon them, and which the
prophet was to bear lying on his right side, was dated, Ezek.
iv. 6. For from thence to the destruction of Jerusalem was,
just forty years. Josiah was sincere in what he did, but the
generality of the people were averse to it, and hankered after
their idols still ; so that the reformation, though well designed,
and well prosecuted, by the prince, had little or no effect upon.
the people. It was with reluctancy that they parted with their
idols; still they were in heart joined to them, and wished for
them again. This, God saw, and therefore, from that times.
when one would have thought the foundations had been laid:
for a perpetual security and peace, from that very time did
Nothing hastens the
ruin of a people, nor ripens them for it more, than the baf-
fling of hopeful attempts for reformation, and an hypocritical
return to God. Be not deceived, God is not mocked.
CHAP. XXXV.
We are here to attend Josiah, I. To the temple, where, we see his religious.
care for the due observance of the ordinance of the passover, according tº
the law, v. 1–19. I I. To the field of battle, where we see his rash-
ness, in engaging, with the king of Egypt, and how dear it cost him, v,
20–23. III. To the grave, where we see him bitterly lamented, v.
24–27. And’so we must take our leave of Josiah. 3.
I OREOVER, Josiah kept a passover unto,
- the LoRD in Jerusalem: and they killed
the passover on the fourteenth day of the first month.
2 And he set the priests in their charges, and en-
couraged them to the service of the house of the
LoRD, 3 And said unto the Levites that taught all
Israel, which were holy unto the Lord, Put the
holy ark in the house which Solomon the son of
David king of Israel did build; it shall not be a
burden upon your shoulders; serve now the LoRD
your God, and his people Israel, 4 And prepare
gowrselves by the houses of your fathers, after your
| courses, according to the writing of David king of
Israel, and according to the writing of Solomon his
son; 5 And stand in the holy place, according to
the divisions of the families of the fathers of your
brethren the people, and, after the division of the
families of the Levites: 6 So kill the passover,
and sanctify yourselves, and prepare your brethren,
that they may do according to the word of the LoRD
7 And Josiah gave to the
people, of the flock, lambs and kids, all for the
passover-offerings, for all that were present, to the
number of thirty thousand, and three thousand bul-
locks: these were of the king’s substance. 8 And
his princes gave willingly unto the people, to the
priests, and to the Levites: Hilkiah and Zechariah
BEFoEE CHRIST, 623.
IIe keeps a passover.
II. CHRONICLES, XXXV.
and Jehiel; rulers of the house of God, gave unto
the priests for the passover-offerings two thousand
and six hundred, small cattle, and three hundred
oxen. 9 Conaniah also, and Shemaiah and Ne-
thaneel his brethren, and Hashabiah, and Jehiel,
and Jozabad, chief of the Levites, gave unto the
Levites, for passover-offerings, five thousand; small
tattle, and five hundred oxen. 10 So the service
was prepared, and the priests stood in their place,
and the Levites' in their courses, according to the
&ing’s commandment. I 1 And they killed the
passover, and the priests sprinkled the blood from
their hands, and the Levites flayed them. 12 And
they removed the burnt-offerings, that they might
give according to the divisions of the families of the
people, to offer unto the LoRD, as it is written in the
book of Moses: and so did they with the oxen. 13
And they roasted the passover with fire, according
to the ordinance : but the other holy offerings sod
they in pots, and in caldrons, and in pans, and di-
vided them speedily among all the people. 14 And
afterward they made ready for themselves, and for
the priests: because the priests the sons of Aaron
were busied in offering of burnt-offerings and the fat
Auntil night; therefore the Levites prepared for
themselves, and for the priests the sons of Aaron.
15 And the singers the sons of Asaph, were in their
place, according to the commandment of David,
and Asaph, and Heman, and Jeduthun the king's
‘seer: and the porters waited at every gate : they
might not depart from their service; for their bre-
thren the Levites prepared for them. 16 So all the
'service of the Lo RD was prepared the same day, to .
keep the passover, and to offer burnt-offerings upon,
the altar of the Lo R p, according to the command-
‘ment of king Josiah. 17 And the children of Israel.
3that were present. kept the passover at that time,
and the feast of unleavened bread seven days. 18.
And there was no passover like to that kept in
Israel, from the days of Samuel the prophet; nei-
ther did all the kings of Israel keep such a passover
as Josiah kept, and the priests, and the Levites, and
all Judah and Israel that were present, and the in-
Shabitants of Jerusalem. 19 In the eighteenth year.
of the reign of Josiah was this passover kept. . . .
The destruction which Josiah made of the idols and idola- |
$try, was more largely related in the Kings, and but just men-,
£ioned here in the foregoing chapter, v. 33. But his solemniz-
sing. of the passover, which was but touched, upon there, 2.
-Kings. .xxiii. 21... is very particularly related here. Many
were the feasts of the Lord, appointed by the ceremonial
haw, but the passover was the chief; it began them all in the
, night, wherein Israel came out of Egypt. It concluded them
..all in the night wherein. Christ was betrayed; and in the cele-
bration of it, Hezekiah and Josiah, those two great reformers,
Previved religion in their day. The ordinance of the Lord's
supper resembles the passover more than it does any of the
Jewish festivals; and the due observance of that ordinance,
according to the rule, is an instance and means, both of the
growing purity and beauty of churches, and of the growing
piety and devotion of pārticular Christians. Religion cannot
flourish where that passover is either wholly neglected, or not
duly observed ; return to that, revive that, make a solemn
business of that affecting binding ordinance, and then, it is |
to be hoped, there will be a reformation in other instances
allSO . . . - -
In the account we had of Hezekiah’s passover, the great zeal
of the people was observable, and the transport of devout
affection that they were in ; but little of that appears here.
It was more in compliance with the king that they all kept
the passover, (v. 17, 18.) than from any great inclination they'
had to it themselves. Some pride they took in this form of
'godliness, but little pleasure in the power of it... But, what
ever defect there was among the people in the inside of the
duty, both the magistrates and the ministers did their part,
performed with due solemnity. . . . . . . . . . . . . . . . . . . .
I. The king exhorted and directed, quickened and encour-
aged, the priests and Levites to do their office in this solem-
nity. Perhaps he saw them remiss and, indifferent; unwilling
to go out of their road, or mend, their pace; 'if ministers are
so, it is not amiss, for any, but most proper for magistrates, to
stir them up to their business... Say to Archippus, Take heed
and took care that the external part of the service should be
to thy ministry, Col. iv. 17. Letºus see how this good king
managed his clergy upon this occasion. . . . . . . . . . . . . . . .
1. He reduced them to the office.they were appointed to by
the law of Moses, (v. 6.) and the order they were put into by
David and Solomon, v. 4. He set them in their charge, v. 2.
He did not cut them out new work, nor put them into any new
method, but called them back to their institution, , . Their
courses were settled in writing; let them have recourse to that
writing, and marshal themselves according to the divisions of
their families, v. 5. Our rule is settled in the written word
let magistrates take care that ministers walk according to that
rule, and they do their duty. . . . . . . . . . . . . . . . . .
2. He ordered the ark to be put in its place, which, it should
seem, had of late been displaced, either by the wicked kings,
to make room for their idols in the most, holy place, or by
Hezekiah, to make room. for the workmèn that repaired the
temple. However it was, Josiah bids the Levites put the holy
ark in the house, (v. 3.) and not carry it about from place to
place, as perhaps of late they had done, justifying themselves
therein by the practice before the temple, was built. Now
that the priests were discharged from this burthen of the ark,
they must be careful in other services about it. . . . . . . . . .
3. He charged them to serve God and his people Israel, v. 3.
Ministers must look upon themselves as servants, both to
Christ, and to his church, for his sake, 2 Cor. iv. 5. They
must take care, and take pains, and lay out themselves to the
utmost, (1.) For the glory and honour of God, and to advance
the interests of his kingdom among men. Paul, a servant of
God, Tit. i. 1. (2.) For the welfare and benefit of his people,
not as having dominion over their faith, but as servants of
their holiness and joy; and there will be no difficulty, in the
strength of God, honestly to serve these two masters. . ".
4. He charged them to sanctify themselves, and prepare their
brethren, v. 6. Ministers' work must begin at home, and they
must sanctify themselves in the first place, purify themselves
from sin, sequester themselves from the world, and devote
themselves to God; but it must not end there, they must do
what they can to prepare their brethren, by admonishing, in-
structing, exhorting, quickening, and comforting them. The
preparation of the heart is indeed from the Lord ; but ministers
must be instruments in his hand. . . . . . . . . . . . .
5. He encouraged them to the service, v. 2. He spake com:
fortably to them, as Hezekiah did, ch. xxx. 22. He promised
them his countenance. Note, Those whom we charge we
should encourage. Most people love to be accosted kindly,
º will be wrought upon by encouragements more than by
threats.” . . . :
II. The king and the princes, influenced by his example,
gave liberally for the bearing of the charges of this passover.
The ceremonial services were expensive, which perhaps was
one reason why they had been neglected. People, had not
zeal enough to be at the charge of them, nor were they now
very fond of them, for that reason, . And therefore,
1. Josiah, at his own proper cost, furnished the congrega-
tion with paschal lambs, and other sacrifices; to be offered
during the seven days of the feast. He allowed out of his own
estate 30,000 lambs for passover-offerings, which the offerers
were to feast upon, and 3,000 bullocks, (v. 7.) to be, offered
during the following seven days. Note, Those who are serious
in religion, when they persuade others to that which is good,
should make it as cheap and easy to them as may be... And,
where God sows plentifully, he expects to reap accordingly;
it is to be feared,that the congregation, generally, had not come
provided ; so that, if Josiah had not furnished them, the work
of God must have stood, still.
2. The chief of the priests, that were men of great estates,
contributed toward the priests’ charges, as Josiah toward the
people's. The princes, (v. 8.) that is, the chief of the priests,
the princes of the holy tribe, rulers of the house of God, bore
the priests' charges., And some of the rich and great men of
the Levites furnished them also with cattle, both great and
small, for offerings, v. 9. For those that sincerely desire to be
found in the way of their duty, Providence sometimes raises
up friends to bear them out in it, beyond what they could have
expected. . . . . . . - -
III. The priests and Levites performed their office very
readily, p. 10. They killed the paschal lºsiº the court of
BEFoRE CHRIST, 610.
The death of Josiah.
II. CHRONICLES, XXXV.
JT -
the temple, the priests sprinkled the blood upon the altar, the
Levites flayed them, and then gave the flesh to the people, ac-
cording to their families, (v. 11, 12.) not fewer than ten, nor
more than twenty, to a lamb ; they took it to their several
apartments, roasted it, and ate it, according to the ordinance,
v. 13. As for the other sacrifices that were eucharistical, the
flesh of them was boiled, according to the law of the peace-
offerings, and was divided speedily among the people, that they
might feast upon it, as a token of their joy in the atonement
made, and their reconciliation to God thereby. And, lastly,
The priests and Levites took care to honour God, by eating of
the passover themselves, v. 14. Let not ministers think that
the care they take for the souls of others will excuse their neg-
lect of their own ; or, that being employed so much in public
worship will supersede the religious exercises of their closets
and families. The Levites here made ready for themselves and
for the priests, because the priests were wholly taken up all
day in the service of the altar ; therefore, that they might not
have their lamb to dress when they should eat it, the Levites
got it ready for them against supper-time. Let ministers
learn hence to help one another, and to forward one another's
work, as brethren, and fellow-servants of the same Master.
IV. The singers and porters attended in their places, and
did their office, v. 15. The singers, with their sacred songs
and music, expressed and excited the joy of the congregation,
and made the service very pleasant to them ; and the porters
at the gates took care that there should be no breaking in of
any thing, to defile or disquiet the assembly, nor going out of
any from it, that none should steal away till the service was
done. While they were thus employed, their brethren, the
Levites, prepared paschal lambs for them.
W. The whole solemnity was performed with great exact-
ness, according to the iaw, (v. 16, 17.) and, upon that account,
there was none like it since Samuel's time, (v. 18.) for in
Hezekiah’s passover there were several irregularities. And
Bishop Patrick observes, that in this also it exceeded the other
passovers which the preceding kings had kept, that, though
Josiah was by no means so rich as David, and Solomon, and
Jehoshaphat, yet he furnished the whole congregation with
beasts for sacrifice, both paschal and eucharistical, at his own
proper cost and charge, which was more than any king ever
did before him.
20 After all this, when Josiah had prepared the
temple, Necho king of Egypt came up to fight
against Charchemish by Euphrates : and Josiah
went out against him. 21. But he sent ambassadors
to him, saying, What have I to do with thee, thou
king of Judah 2 I come not against thee this day,
but against the house where with I have war; for
God commanded me to make haste : forbear thee
from meddling with God, who is with me, that he
destroy thee not. 22 Nevertheless, Josiah would
not turn his face from him, but disguised himself,
that he might fight with him, and hearkened not unto
the words of Necho from the mouth of God, and
came to fight in the valley of Megiddo. 23 And the
archers shot at king Josiah; and the king said to his
servants, Have me away; for I am sore wounded.
24 His servants therefore took him out of that
chariot, and put him in the second chariot that he
had ; and they brought him to Jerusalem, and he
died, and was buried in one of the sepulchres of his
fathers: and all Judah and Jerusalem mourned for
Josiah. 25 And Jeremiah lamented for Josiah ; and
all the singing-men and the singing-women spake
of Josiah in their lamentations to this day, and made
them an ordinance in Israel: and, behold, they are
written in the lamentations. 26 Now the rest of the
acts of Josiah, and his goodness, according to that
which was written in the law of the Lo RD, 27 And
his deeds, first and last, behold, they are written in
the book of the Kings of Israel and Judah.
It was thirteen years from Josiah’s famous passover to his
death , during which time, we may hope, things went well in
his kingdom ; that he prospered and religion flourished; yet
we are not entertained with the pleasing account of those
years, but they are passed over in silence, because the people,
for all this, were not turned from the love of their sins, nor
1 110 . - : -
God from the fierceness of his anger. The next news, there,
fore, we hear of Josiah, is, that he is cut off in the midst of his
days and usefulness, before he is full forty years old. We
had this sad story, 2 Kings xxiii. 29, 30. here it is somewhat
more largely related. That appears here, more than did
there, which reflects such blame on Josiah, and such praise
on the people, as one would not have expected. -
I. Josiah was a very good prince; yet he is much to be:
blamed for his rashness and presumption, in going out to war
against the king of Egypt, without cause or call. It was bad:
enough, as it appeared in the Kings, that he meddled with
strife which belonged not to him. But here it looks worse;.
for, it seems, the king of Egypt sent ambassadors to him, to
warn him against this enterprise, v. 21. He argues, 1. From
principles of justice. The king of Egypt professes he had no
design to do him any hurt, and therefore it was unfair, against
common equity and the law of nations, for Josiah to take up
arms against him. If even a righteous man engage in an un-
righteous cause, let him not expect to prosper; God is no Re-
specter of persons. See Prov. iii. 30 ; xxv. 8. 2. From prin-
ciples of religion. “God is with me ; nay, He commanded me
to make haste, and therefore, if thou retard my motions, thou
meddlest with God.”. It cannot be that the king of Egypt only
pretended this, (as Sennacherib did in a like case, 2 Kings
xviii. 25.) hoping thereby to make Josiah desist, because he
knew he had a veneration for the work cf God, for it is said
here, (v. 22.) that the words of Necho wºre from the mouth of
God ; we must therefore suppose, that, either by a dream, or
by a strong impulse upon his spirit, which he had reason to:
think was from God, or by Jeremiah, or some other prophet,
he had ordered him to make war upon the king of Assyria.
3. From principles of policy. “ That he destroy thee not ; it
is at thy peril if thou engage against one that has both a bet-
ter army, and a better cause, and God on his side.”
It was not in wrath to Josiah, whose heart was upright with
the Lord his God, but in wrath to a hypocritical nation, who
were unworthy of so good a king, that he was so far in-
fatuated as not to hearken to those fair reasonings, and desist
from his enterprise. He would not turn his face from him, but
went in person, and fought the Egyptian army in the valley of
Megiddo, v. 22. If, perhaps, he could not believe that the
king of Egypt had a command from God, to do what he did,.
yet upon his pleading such a command, he ought to have
consulted the oracles of God, before he had gone out against
him. His not doing that was his great fault, and of fatal con-
sequence. In this matter, he walked not in the ways of David
his father; for, had it been his case, he would have inquired
of the Lord, Shall I go up? Wilt thou deliver them into my
hands? How can we think to prosper in our ways, if we do.
not acknowledge God in them " *
II. The people were a wicked people ; yet they are much,
to be praised for lamenting the death of Josiah as they did.
That Jeremiah lamented him, I do not wonder ; he was the
weeping prophet, and plainly foresaw the utter ruin of his
country following upon the death of this good king. But it is
strange to find that all Judah and Jerusalem, that stupid sense-
less people, mourned for him, (v. 24.) contrived how to have
their mourning excited by singing-men and singing-women;.
how to have it spread through the kingdom : they made an ordi-
nance in Israel, that the mournful ditties, penned on this sad oc-
casion, should be learned and sung by all sorts of people. They
contrived also how to have the remembrance of it perpetuated;.
these elegies were inserted in the collections of state poems;,
they are written in the Lamentations. Hereby it appeared, k.
That they had some respect to their good prince, and that,
though they did not cordially comply with him in all his good
designs, yet they could not but greatly honour him. Pious,
useful men will be manifested in the consciences even of those
that will not be influenced by their example, and many that:
will not submit to the rules of serious godliness themselves,.
yet cannot but give it their good word, and esteem it in others.
Perhaps those lamented Josiah when he was dead, that were:
not thankful to God for him while he lived. The Israelites,
murmured at Moses and Aaron while they were with them,
and spoke sometimes of stoning them, and yet, when they died,
they mourned for them many days. We are often taught to.
value mercies by the loss of them, which, when we enjoyed
them, we did not prize as we ought. 2. That they had some
sense of their own danger, now that he was gone. Jeremiah:
told them, it is likely, of the evil they might now expect to.
come upon them, from which he was taken away ; and so far
they credited what he said, that they lamented the death of
him that was their defence. Note, Many will more easily be
persuaded to lament the miseries that are coming upon them,
than to take the prºper way, by Universal reformation, to:
BEFoRE CHRIST, 588.
II. CHRONICLES, XXXVI. Reign of Jahodas, 3.
*–
prevent them ; will shed tears for their troubles, but will not
be prevailed upon to part with their sins. But, godly sor-
row worketh, repentañee, and that repentance will be to sal-
vations - -
CHAP. XXXVI.
We have here, I. A short, but sad, account of the utter runn of Judah
and Jerusalem, within a few years after Josiah’s death. I. The history
of it, in the unhappy reigns of Jehoahaz for three months ; (v. 1–4.)
Jehoiakim, (p. 5-8.) for eleven years ; Jehoiachin, three months ; (v.
9, 10.) and Zedekiah, eleven years, v., 11. Additions were made to the
national guilt, and advances toward the national destruction, in each of
those reigns. The destruction was, at length, completed, in the slaughter
of multitudes, (v. 17.) the plundering and burning of the temple and all
the palaces, the desolation of the city, (v. 18, 19.) and the captivity of
the people that remained, v. 20. Some remarks upon it : that herein
sin was punished. Zedekiah's wickedness, (v. 12, 13 ) the idolatry the
people were guilty % (v. 14.) and their abuse of God's prophets, v. 15,
16. . The word of God
the day of their deliverance in Cyrus's proclamation, v. 22, 23.
l HEN the people of the land took Jehoahaz
- the son of Josiah, and made him king in his
father’s stead in Jerusalem. 2 Jehoahaz was twenty
and three years old when he began to reign ; and
he reigned three months in Jerusalem. 3 And the
king of Egypt put him down at Jerusalem, and con-
demned the land in an hundred talents of silver and
a talent of gold. 4 And the king of Egypt made
Eliakim his brother king over Judah and Jerusalem,
and turned his name to Jehoiakim. And Necho
took Jehoahaz his brother, and carried him to Egypt.
5 Jehoiakim was twenty and five years old when he
began to reign ; and he reigned eleven years in
Jerusalem: and he did that which was evil in the
sight of the LORD his God. 6 Against him came up.
Nebuchadnezzar king of Babylon, and bound him in
fetters, to carry him to Babylon. 7 Nebuchad-
nezzar also carried of the vessels of the house of the
LoRD to Babylon, and put them in his temple at
Babylon. 8. Now the rest of the acts of Jehoiakim,
and his abominations which he did, and that which
was found in him, behold, they are written in the
book of the Kings of Israel and Judah: and Jehoia-
chin his son reigned in his stead. 9 Jehoiachin was
eight years old when he began to reign; and he
reigned three months and ten days in Jerusalem :
and he did that which was evil in the sight of the
LoRD., 10 And when the year was expired, king
Nebuchadnezzar sent and brought him to Babylon,
with the goodly vessels of the house of the Lo RD,
and made Zedekiah his brother king over udah and
Jerusalem. -
The destruction of Judah and Jerusalem is here coming on
by degrees. God so ordered it, to show that he has no
pleasure in the ruin of sinners, but had rather they would turn
and live, and therefore gives them both time and inducement
to repent, and waits to be gracious. The history of these
reigns was more largely recorded in the three last chapters of
the second of Kings.
1. Jehoahaz was set up by the people, (v. 1.) but in a
quarter of a year was deposed by Pharaoh-necho, and carried
a prisoner to Egypt, and the land fined for setting him up, v.
2-4. Of this young prince we hear no more ; had he trodderr
in the steps of his father’s piety he might have reigned long,
and prospered ; but we are jº. the Kings, that he did evil
in the sight of the Lord, and therefore his triumphing was
short, and his joy but for a moment. -
2. Jehoiakim was set up by the king of Egypt, and reigned
eleven years. How low was Judah brought, when the king of
Egypt, an old enemy to their land, gave what king he pleased
to the kingdom, and what name he pleased to the king ! v. 4.
He made Eliakim king, and called him Jehoiakim, in token of
his authority over him. He did that which was evil, (v. 5.)
nay, we read of the abominations which he did, (v. 8.) he was
very wild and wicked ; idolatries generally go under the name
of abominations. We hear no more of the king of Egypt, but
the king of Babylon came up against him, (v. 6.) seized him,
and bound him, with a design to carry him to Babylon ; but,
it seems, he either changed his mind, and suffered him to reign
as his vassal, or death released the prisoner before he was car-
tied away. However, the best and most valuable vessels of
was herein fulfilled, v. 21. II. The dawning of
goodly vessels of the temple.
and on his dwelling-place:
the temple were now carried away, and made use of in Nebu-
chadnezzar's temple in Babylon ; (v. 7.) for, we may suppose,
no temple in the world was so richly furnished as that of Jeru
salem. The sin of Judah was, that they had brought the idols
of the heathen into God’s temple ; and now their punishment
was, that the vessels of the temple were carried away unto the
service of the gods of the nations. If men will profane God's
institutions by their sins, it is just with God to suffer them to
be profaned by their enemies. These were the vessels which
the false prophets flattered the people with hopes of the return
of, Jer. xxvii. 16. But Jeremiah told them that the rest should
go after them, (v. 22.) and they did so. But, as the carrying
away of these vessels to Babylon began the calamity of Jeru-
salem, so Belshazzar's daring profanation of them there filled
the measure of the iniquity of Babylon; for when he drank
wine in them to the honour of his gods, the hand-writing on
the wall presented him with his doom, Dan. v. 3, &c. In the
reference to the book of the Kings, concerning this Jehoiakim,
mention is made of that which was found in him, (v. 8.) which
seems to be meant of the treachery that was found in him to-
ward the king of Babylon ; but some of the Jewish writers
understand it of certain private marks or signatures found in
his dead body in honour of his idol ; such cuttings as God had
forbidden, Lev. xix. 28. - -
3. Jehoiachin, or Jeconiah, the son of Jehoiakim, attempted
to reign in his stead, and reigned long enough to show his evil
inclination ; but, after three months and ten days, the king of
Babylon sent and fetched him away captive, with more of the
He is here said to be eight
years old, but in Kings he is said to be eighteen when he be-
gan to reign, so that this seems to be a mistake of the tran-
scriber, unless we suppose that his father took him at eight
years old to join with him in the government, as some think.
11 Zedekiah was one and twenty years old when
he began to reign; and reigned eleven years in Jeru-
salem. 12 And he did that which was evil in the
sight of the Lord his God, and humbled not himself
before Jeremiah the prophet, speaking from the
mouth of the Lo R D. 13 And he also rebelled
against king Nebuchadnezzar, who had made him
swear by God: but he stiffened his neck, and
hardened his heart from turning unto the LoRD God
of Israel. 14 Moreover, all the chief of the priests,
and the people, transgressed very much, after all
the abominations of the heathén, and polluted the
house of the Lo RD which he had hallowed in Jeru-
salem. 15 And the Lo RD God of their fathers sent
to them by his messengers, rising up betimes, and
sending; because he had compassion on his people,
16 But they mocked
the messengers of God, and despised his words, and
misused his prophets, until the wrath of the Lord
arose against his people, till there was no remedy.
17 Therefore he brought upon them the king of the
Chaldees, who slew their young men with the sword
in the house of their sanctuary, and had no compas-
'sion upon young man or maiden, old man, or him
that stooped for age ; he gave them all into his hand.
18 And all the vessels of the house of God, great and
small, and the treasures of the house of the Lord,
and the treasures of the king and of his princes, all
these he brought to Babylon. 19 And they burnt
the house of God, and brake down the wall of Jeru-
salem, and burnt all the palaces thereof with fire,
and destroyed all the goodly vessels thereof. 20
And them that had escaped from the sword carried
he away to Babylon, where they were servants to
him and his sons, until the reign of the kingdom of
Persia: 21 To fulfil the word of the Lord by the
mouth of Jeremiah, until the land had enjoyed her
sabbaths: for as long as she lay desolate she kept
sabbath, to fulfil threescore and ten years.
We have here an account of the destruction of the kingdom
of Judah and the city of Jerusalem by the Chaldeans Abra-
ham, God’s friend, was called out of that country, from Ur of
the Chal Bees, when God took him into #nant and commu-
Bºrous cºin, ºss II. CHRONICLES, XXXVI. Ruin wºulº. 3.
. Hºwr-
nion with himself; and now his degenerate seed were carried
into that country again, to signify that they had forfeited all
that kindness wherewith they had been loved for the father's
ed; all was now undone again. º
I. The sins that brought this desolation. . . . . . . * - -
1. Zedekiah, the king, in whose days it came, brought it
Here we have, . . .
sake, and the benefit of that covenant into which he was call-
upon himself by his own folly. For he conducted himself very
ill both toward God and toward the king of Babylon.
(1.) If
he had but made God his Friend, that would have prevented
the ruin. Jeremiah brought him messages from God, which,
if he had given due regard to them, might have secured a
lengthening of his tranquillity; but it is here charged upon
him, that he humbled not himself before Jeremiah, v. 12. It
was expected that this mighty prince, high as he was, should
humble himself before a poor prophet, when he spake from the
mouth of the Lord ; should submit to his admonitions, and be
amended by them, to his counsels, and be ruled by them;
should lay himself under the commanding power of the word
of God in his mouth : because he would not thus make himself
a servant to God, he is made a slave to his enemies.
will find some way or other to humble them that will not
humble themselves.
God
Jeremiah, as a prophet, was set over the
*ations, and kingdoms, (Jer. i. 10.) and, as mean a figure as
he made, whoever would not humble themselves before him,
found that it was at their peril.
(2.) If he had but been true .
to his covenant with the king of Babylon, that would have
prevented his ruin ; but he rebelled †:#; though he had
sworn to be his faithful tributary, an
perfidiously violated his
engagements to him, v. 13. This was it that provoked the king
of Babylon to deal so severely with him as he did. All nations
looked upon an oath as a sacred thing, and on those that durst
break through the obligations of it as the worst of men, aban-
doned of God, and to be abhorred by all mankind; if there-
fore Zedekiah falsify his oath, when, ſo, he has given his hand,
he shall not escape, Ezek. xvii. 18. Though Nebuchadnezzar
was a heathen, an enemy, yet if, having sworn to him, he be
false to him, he shall know there is a God to whom vengeance
§elongs. The thing that ruined Zedekiah, was, not only that
the turned not to the Lord God of Israel, but that he stiffered his
neck, and hardened his heart from turning to him, that is, he
was obstinately resolved not to return to him, would not lay
his neck under God's yoke, nor his heart under the impres-
Sions of his word, and so, in effect, he would not be healed, he
would not live. -
2. The great sin that brought this destruction, was, idola-
try; the priests and people went after the abominations of the
heathen, forsook the pure worship of God for the lewd and
filthy rites of the Pagan superstition, and so polluted the house
of the Lord, v. 14. The priests, the chief ..?the priests, who
should have opposed idolatry, were ringleaders in it. That
place is not far from ruin, in which religion is already ruined.
... 3. The great aggravation of their sin, and that which filled
the measure of it, was, the abuse they gave to God's prophets
sº sent to call them to repentance, v. 15, 16. Where
we have, . -
(1.) God's tender compassion toward them in sending pro-
phets to them. Because he was the God of their fathers, in
Covenant with them, and whom they worshipped, (though this
degenerate race forsook him,) therefore he sent to them by his
messengers, to convince them of their sin, and warn them of
the ruin they would bring upon themselves by it ; tising up
betimes, and sending, which denotes not only that he did it
with the greatest care and concern imaginable, as men rise
betimes to set their servants to work when their heart is upon
their business; but that, upon their first deviation from God
to idols, if they took but one step that way, God immediately
sent to them by his messengers to reprove them for it : he gave
them early, timely notice both of their duty and danger. Ilet,
this quicken us to seek God early, that he rises betimes to send
tº us. The prophets that were sent, rose betimes to speak to
them, were diligent and faithful in their office, lost no time,
slipped no opportunity of dealing with them; and therefore
God is said to rise betimes. The more pains ministers take in
their work, the more will the people have to answer for, if it.
be all in vain. The reason given why God by his prophets
did thus strive with them, is, because he had compassion on his
i. and on his dwelling-place, and would by these means
have prevented their ruin. Note, The methods God takes to
Teclaim sinners by his word, by ministers, by conscience, by
and his unwillingness that any should perish. . . . .
providences, are all instances of his compassion toward them,
* * Jº w * , > * > - -- " - - e . | seventh year, and that was the release of servants; see Jer.
...(?-). Their base and disingenuous carriage toward God; (v.
lº). They mocked the messengers of God, (which was a high
affront to him that sent, them,) despised his word in their
mouths ; and not only so, but misused the prophets, treating
them as their enemies. The ill-usage they gave Jeremiah,
who lived at this time, and which, we read much of in the
book of his prophecy, is an instance of this. This was an
evidence of an implacable enmity to God, and an invincible
resolution to go on in their sins. This brought wrath upon
them without remedy, for it was sinning against the remedy.
Nothing is more provoking to Göd, than, abuses given to his
faithful ministers; for what is done against therii he takes as
done against himself; Saul, Saul, why persecutest thou me 7
Persecution was the sin that brought upon Jerusalem its final
destruction by the Romans. See Matth. xxiii. 34–37. Those
that mock at God's faithful ministers, and do all they can to
render them despicable or odious, that vex and misuse them,
to discourage, them, and to keep others, from hearkening to
them, should be reminded that a wrong done to an 'ambassa-
dor is construed as done to the prince that sends him, and
that the day is coming when they will find it had been better for
them, if they had been thrown into the sea with a mill-stone
about their necks; for hell is deeper and more dreadful.
II. The desolation itself, and some-few of the particulars of
it, which we had more largely, 2 Kings xxv. -
1. Multitudes were put to the sword, even in the house of
their sanctuary, (v. 17.) whither they fled for refuge hoping
that the holiness of the place would be their protection : but
how could they expect to find it so, when they themselves had
polluted it with their abominations 1 v. 14. Those that cast
off the dominion of their religion, forfeit all the benefit and
comfort of it. The Chaldeans not only paid no reverence to
the sanctuary, but showed no natural pity either to the tender
sex, or to venerable age. They forsook God, who had com-
passion on them, (y. 15.) and would have none of him ; justly
therefore are they given up into the hands of cruel men, that
had no compassion on young man or maiden.
2. All the remaining vessels of the temple, great and small,
and all the treasures, sacred and secular, the treasures of God's
house, and of the king and his princes, were seized, and
brought to Babylon; v. 18. . . . . ! - -
3. The temple was burnt, the walls of Jerusalem demolish-
ed, the houses (called here the palaces, as Ps. xlviii. 3. so
stately, rich, and sumptuous were they) laid in ashes, and
all the furniture, called here the goodly vessels thereof, de-
stroyed, v. 19. Let us see here what woful havock sin makes,
and, as we tender the comfort and continuance of our estates,
keep that worm from the root of them. -
4. The remainder of the people, that escaped the sword,
were carried captives to Babylon, (v. 20.) impoverished, en-
slaved, insulted, and exposed to all the miseries, not only of a
strange and barbārous land, but of an enemy's land, where
those that hated them bare rule over them. They were ser-
vants to those monarchs, and, no doubt, were ruled with
rigour so long as that monarchy lasted. Now they sat down
by the rivers of Babylon, with the streams of which they
mingled their tears, Ps. cxxxvii. 1. . And though there, it
should seem, they were cured of idolatry, yet, as appears by
; prophet Ezekiel, they were not cured of mocking the pro-
phets. - - . . . . . . . -
5. The land lay desolate while they were captives in Baby-
lon, v. 21. The fruitful land; the glory of all lands, was now
turned into a desert, not tilled nor husbanded. The pastures
were not clothed as they used to be with flocks, nor the valleys
with corn, but all lay neglected. Now this may be considered,
(1.) As the just punishment of their former abuse of it. They had
served Baal with its fruits, cursed therefore is the ground for
their sakes. Now the land enjoyed her sabbaths, (v. 21.) as God
had threatened by Moses, (Lev. xxvi. 34.) and the reason
there given, (v. 35.) is, “Because it did not rest on your sab-
baths, you profaned the sabbath-day, did not observe the sab-
batical year.” They many a time ploughed and sowed their
land in the seventh year, when it should have rested, and
now it lay unploughed and unsown for ten times. Seven years.
Note, God will be no loser in his glory at last by the disobe-
dience of men : if the tribute be not paid, he will distrain and
recover it, as he speaks, Hos. ii. 9. If they would not let the
land rest, God would make it rest, whether they would or no.
Some think they had neglected the observance of 70 sabbati-
ſeal years in all, and just so many, by way of reprisal, the
land now enjoyed; or if those that had been neglected were
fewer, it was fit that the law should be satisfied, with interest.
We find that one of the quarrels, God had with them at this
time, was, for not observing another law which related to the
xxxiv. 13, &c. (2.) Yet we may consider it as giving some
encouragement to their hopes, that they should, in due time,
return to it again. Had others come and taken possession of
1112
BEFORE CHRIST, 588.
II. CHRONICLES, XXXVI. Proclamation of Cyrus.
it, they might have despaired of ever recovering it; but, while
it lay desolate it did, as it were, lie waiting for them again,
and refuse to acknowledge any other owners.
22 Now, in the first year of Cyrus king of Persia,
(that the word of the Lord spoken by the mouth of
Jeremiah might be accomplished,) the LoRD stirred
up the spirit of Cyrus king of Persia, that he made
a proclamation throughout all his kingdom, and put
it also in writing, saying, 23 Thus saith Cyrus king
of Persia, All the kingdoms of the earth hath the
LoRD God of heaven given me, and he hath charged
me to build him an house in Jerusalem, which is
in Judah. Who is there among you of all his
people : the Lord his God be with him, and let him
go up.
These two last verses of this book have a double aspect.
#
1. They look back to the prophecy of Jeremiah, and show
how that was accomplished, vi. 22. God had, by him; pro-
mised the restoring of the captives, and the rebuilding of Je-
rusalem, at the end of seventy years; and that time to favour
Zion, that set time, eame at last. After a long and dark night,
the day-spring from on high visited them. God will be found
true to every word he has spoken. . . . . . . . . . .
2. They look forward to the history of Ezra, which begins
with the repetition of these two last verses. They are there
the introduction to a pleasant stóry, here they are the conclu-
sion of a very melancholy one ; and so we learn from them,
that, though God’s church be cast down, it is not cast off;
though his people...be corrected; they are noti abandoned ;
though thrown into the furnace, yet not lost.there, nor left there
any longer than till the drossº be separated.” Though God
contend long, he will not contend always. . The Israel of God
shall be fetched out of Babylon in due time;" and even the
dry bones made to live. It may be long first ; but the vision
Is for an appointed time, and at the end it shall-speak and not
lie ; therefore, though it tarry, wait for it. . . . , ,
s - • * . t * , -
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PRACTICAL O BSERVATIONS,
* * r . .
OF THE BOOK OF : ‘. . . .
E Z R A.
". . ;
THE Jewish church puts on quite another face, in this book, from what it had appeared with ; its state much better, and more
pleasant, than it was of late in Babylon, and yet far inferior to what it had been formerly. The dry bones here live again,
but in the form of a servant ; the yoke of their captivity is taken off, but the marks of it in their galled necks remain.
ºkings we hear no more of, the crown is fallen from their heads. Prophets they are blessed with, to direct them in their re-
establishment, but, after a while, prophecy ceases among them, till the great Prophet appears, and his forerunner. The
history of this book is the accomplishment of Jeremiah’s prophecy concerning the return of the Jews out of Babylon, at the
end of seventy years, and a type of the accomplishment of the prophecies of the Apocalypse, concerning the deliverance of
the gospel-church out of the New-Testament Babylon. Ezra preserved the records of that great revolution, and transmitted
them to the church in this book. His name signifies a helper; and so he was to that people. A particular account
concerning him we shall meet with, ch. vii. where, he himself enters' upon the stage of action. The book gives, usan
aCCOunt, - * . - . . . . . . .
H. Of the Jews' return out of their captivity, ch. i. ii. . . . )
TI. Of the building of the temple, the opposition it met with, and yet the perfecting of it at last, ch. iii.-vi. -
III. Of Ezra's coming to Jerusalem, ch. vii. viii. * --
HV. Of the good service he did there, in obliging those that had married strange wives to
gº ºn e e * put them away, ch. ix. x. This
beginning again of the Jewish nation was small, yet its latter end greatly increased. - '' . . . . . . , , ; ; ; ;
before CHRIST 536. The Proclamation of Cyrus:
CHAP. I.
&n this chapter, we have, I. The proclamation which Cyrus, king of Persia,
issued out for the release of all the Jews, that he found captives in Baby.
lon, and the building of their temple in Jerusalem, v. 1–4. II. The
return of many, thereupon, v. 5, 6. III. Orders given for the restoring
of the vessels of the temple, v. 7–11. And this is the dawning of the day
of their deliverance.
1 Nº. in the first year of Cyrus king of Persia,
..!N (that the word of the Lord by the mouth of
Geremiah might be fulfilled,) the LoRD stirred un
- 7 C
the spirit of Cyrus king of Persia, that he made 2
proclamation throughout all his kingdom, and put it
also in writing, saying, 2 Thus saith Cyrus king of
Persia, The Lord God of heaven hath given me all
the kingdoms of the earth ; and he hath charged me
to build him an house at Jerusalem, which is ir
Judah: 3 Who is there among you of all his peo-
ple : his God be with him, and let him go, up to
Jerusalem, which is in Judah, al ºuild the house
WOL. I.
BEFoEE CHRIST, 536
The proclamation of Cyrus,
EZ RA, I.
=-
of the Lord God of Israel (He is the God) which
is in Jerusalem. 4 And whosoever remaineth in
any place where he sojourneth, let the men of his
place help him with silver, and with gold, and with
goods, and with beasts, besides the free-will-offering
for the house of God that is in Jerusalem.
It will be proper for us here to consider,
1. What was the state of the captive Jews in Babylon. It
was upon many accounts very deplorable ; they were under
the power of those that hated them, had nothing they could
call their own ; they had no temple, no altar. If they sang
psalms, their enemies ridiculed them ; and yet they had pro-
phets among them. Ezekiel and Daniel were kept distinct from
the heathen : some of them were preferred at court, others
had comfortable settlements in the country, and they were
all borne up with hope, that, in due time, they should return
to their own land again, in expectation of which, they pre-
served among them the distinction of their families, the know-
ledge of their religion, and an aversion to idolatry.
2. What was the state of the government, under which they
were. Nebuchadnezzar carried many of them into captivity,
in the first year of his reign, which was the fourth of Jehoia-
kim ; he reigned forty-five years, his son Evil-merodach
twenty-three, and his grandson Belshazzar three years, which
Imake up the seventy years. So Dr. Lightfoot. It is charged
upon Nebuchadnezzar, that he opened not the house of his pri-
soners, Isa. xiv. 17. And if he had showed mercy to the poor
Jews, Daniel told him it would have been the lengthening of
his tranquillity, Dan. iv. 27. But the measure of the sins of
Babylon was, at length, full, and then destruction was brought
upon them by Darius the Mede and Cyrus the Persian, which
we read of, Dan. v. Darius, being old, left the government
to Cyrus, and he was employed as the instrument of the Jews’
deliverance, which he gave orders for, as soon as ever he was
master of the kingdom of Babylon, either in contradiction to
Nebuchadnezzar, whose family he had cut off, and because
he took a pleasure in undoing what he had done ; or, in
policy, he recommended his newly acquired dominion as mer-
ciful and gentle ; or, as some think, in a pious regard to the
prophecy of Isaiah, which had been published,and well known,
above 150 years before, where he was expressly named as
the man that should do this for God, and for whom God would
do great things, (Isa. xliv. 28; xlv. 1, &c.) and which per-
flaps was showed him by those about him. His name, some
say, in the Persian language, signifies the sun, for he brought
light and healing to the church of God, and was an eminent
type of Christ the Sun of righteousness. Some say that his
name signifies a father, and Christ is the everlasting Father.
Now, here we are told,
I. Whence this proclamation took its rise. The Lord stir-
red up the spirit of Cyrus. Note, The hearts of kings are
in the hand of the Lord, and, like the rivulets of water, he
turneth them which way soever he will. . It is said of Cyrus,
that he knew not God, nor how to serve him ; but God knew
him, and how to serve himself by him, Isa. xlv. 4. God go-
verns the world by his influence on the spirits of men, and,
whatever good is done at any time, it is God that stirs up the
spirit to do it, puts thoughts into the mind, gives to the
understanding to form a right judgment, and directs the will
which way he pleases. Whatever good offices therefore are,
at any time, done for the church of God, he must have the
glory of them. *
II. The reference it had to the prophecy of Jeremiah, by
whom God had not only promised that they should return,
but had fixed the time, which set time to favour Zion was now
come. Seventy years were determined ; (Jer. xxv. 12; xxix.
10:) and he that kept the promise made concerning Israel’s
deliverance out of Egypt to a day, (Exod. xii. 41.) was doubt-
ess, as punctual to this. What Cyrus now did, was long
Since said to be the confirming of the word of God’s servants,
Isa. .xliv. 26. Jeremiah, while he lived, was hated and
despised; yet thus did Providence honour him long after, that
a mighty monarch shall act in pursuance of the word of the
Lord by his mouth.
III. The date of this proclamation. It was in his first year,
not the first of his reign over Persia, the kingdom he was born
30, but the first of his reign over Babylon, the kingdom he
had conquered. . Those are much honoured whose spirits are
stirred up to begin with God, and to serve him in their first
years.
IV. The publication of it; this was made by word of mouth,
he caused a voice to pass throughout all his kingdom, like a
jubilee-trumpet, §i jºyful sabbatical year after many me-
lancholy ones,) proclaiming liberty to the captives; the pub-
lication was made also by writing, that it might be the more
satisfactory, and might be sent to those distant, provinces
where the ten tribes were scattered, in Assyria and Media, 2
Kings xvii. 6. - -
V. The purport of this proclamation of liberty.
1. The preamble shows the causes and considerations him
thereunto moving, v. 2. It should seem, his mind was en-
lightened with the knowledge of Jehovah, for so he calls him,
the God of Israel, as the only living and true God, the God of
heaven, who is the sovereign Lord and Disposer of all the
kingdoms of the earth ; of him he says, (v. 3.) He is the God,
God alone, God above all : though he had not known God by
education, God made him so far to know him now, as that he did
this service with an eye to him. He professes that he does it,
(".) In gratitude to God for the favours he had bestowed
upon him. The God of heaven has given me all the kingdoms
of the earth. This sounds a little vain-glorious, for there
were many kingdoms of the earth which he had nothing to
do with ; but he means, that God had given him all that was
given to Nebuchadnezzar, whose dominion, Daniel says, was
to the end of the earth, Dan. . iv. 22 ; v. 19. Note, God is
the Fountain of power; the kingdoms of the earth are at his
disposal: whatever share any have of them, they have it from
him ; and those whom God has intrusted with great power
and large possessions, should look upon themselves as obliged
thereby to do much for him. (2.) In obedience to God. He
hath charged me to build him a house at Jerusalem ; proba-
bly, by a dream or vision of the night, confirmed by comparing .
it with the prophecy of Isaiah, where his doing it was fore-
told. Israel’s disobedience to God’s charge, which they were
º told of, is aggravated by the obedience of this heather:
IIlg.
; He gives free leave to all the Jews that were in his do-
minions to go up to Jerusalem, and to build the temple of the
Lord there, v. 3. His regard to God made him overlook, (1.)
The secular interest of his government. It had been his.
policy to keep so great a number of serviceable men in his do-
minions, and seemed impolitic to let them go and take root
again in their own land; but piety is the best policy. (2.)
The honour of the religion of his country. Why did he not
order them to build a temple to the gods of Babylon or Per-
sia 2 He believes the God of Israel to be the God of heaven
and therefore obliges his Israel to worship him only ; let them.
walk in the name of the Lord their God. .
3. He subjoins a brief for a collection to bear the charges of
such as were poor, and not able to bear their own, v. 4.
“Whosoever remaineth, because he has not wherewithal to
bear his charges to Jerusalem, let the men of his place help.
him :” some take it as an order to the king’s officers to supply
them out of his revenue, as ch. vi. 8. But it may mean a war-
rant to the captives, to ask and receive the alms and charitable
contributions of all the king's loving subjects. And we may
suppose the Jews had conducted themselves so well among
their neighbours, that they would be as forward to accommo-
date them, because they loved them, as the Egyptians were,
because they were weary of them. At least, many would be
kind to them, because they saw the government would take it
well. Cyrus not only gave his good wishes with them that
went, (Their God be with them, v. 3.) but took care also to fur-
nish them with such things as they needed. He took it for
granted that those among them who were of ability would of-
fer their free-will offering for the house of God, to promote the
rebuilding of it. But, beside that, he would have them sup-
plied out of his kingdom. Well-wishers to the temple should.
be well-doers for it.
5 Then rose up the chief of the fathers of Judah
and Benjamin, and the priests, and the Levites, with
all them whose spirit God had raised to go up to build
the house of the Lo RD which is in Jerusalem. 6
And all they that were about them strengthened
their hands with vessels of silver, with gold, with
goods, and with beasts, and with precious things,
besides all that was willingly offered. 7 Also Cyrus
the king brought forth the vessels of the house of the
LoRD, which Nebuchadnezzar had brought forth
out of Jerusalem, and had put them in the house of
his gods; 8 Even those did Cyrus king of Persia
bring forth by the hand of Mithredath the treasurer,
and numbered them unto Sheshbazzar the prince
of Judah, 9 And this is the number of them: thirty
BEFORE CHRIST, 536.
The proclamation of Cyrus:
EZRA, II.
P-
chargers of gold, a thousand chargers of silver, nine
and twenty knives, 10. Thirty basons of gold, silver
basons of a second sort four hundred and ten, and
other vessels a thousand. 11 All the vessels of
gold and of silver were five thousand and four hun-
dred. All these did Sheshbazzar bring up with them
of the captivity, that were brought up from Babylon
unto Jerusalem.
We are here told, I. How Cyrus's proclamation succeeded
with others. - -
1. He having given leave to the Jews to go up to Jerusa-
lem, many of them went up accordingly, v. 5. The leaders
herein were the chief of the fathers of Judah and Benjamin,
eminent and experienced men, from whom it might justly be
expected, that, as they were above their brethren in dignity,
so they should go before them in duty. The priests and Le-
vites were (as became them) with the first that set their faces
again toward Zion. If any good work is to be done, let mi-
nisters lead in it. They that accompanied them, were such
as God had inclined to go up. The same God that had raised
up the spirit of Cyrus to proclaim this liberty, raised up their
spirits to take the benefit of it; for it was done, not by might,
anor by power, but by the Spirit of the Lord of hosts, Zech. iv. 6.
The temptation, perhaps, was strong, to some of them, to stay
in Babylon; they had convenient settlements there, had con-
tracted an agreeable acquaintance with the neighbours, and
were ready to say, It is good to be here : the discouragements
of their return were many and great, the journey long, their
wives and children unfit for travelling, their own land was to
them a strange land, the road to it an unknown road. Go up
to Jerusalem 3 And what should they do there ! It was all
in ruins, and in the midst of enemies, to whom they would be
an easy prey. Many were wrought upon by these considera-
tions to stay in Babylon, at least, not to go with the first: but
there were some that got over these difficulties, that ventured
to break the ice, and feared not the lion in the way, the lion
in the streets; and they were those whose spirits God raised.
He, by his Spirit and grace, filled them with a generous am-
bition of liberty, a gracious affection to their own land, and a
desire of the free and public exercise of their religion. Had
God left them to themselves, and to the counsels of flesh and
blood, they had staid in Babylon; but he put into their hearts
to set their faces Zion-ward, and, as strangers, to ask the way
thither; (Jer. 1. 5.) for they, being a new generation, went
out, like their father Abraham, from this land of the Chal.
dees, not knowing whither they went, Heb. xi. 8. Note,
Whatever good we do, it is owing purely to the grace of God,
and he raises up our spirits to the doing of it, works in us both
to will, and to do. Our spirits naturally incline to this earth
and to the things of it; if they move upward, in any good af-
fections or good actions, it is God that raises them.
. The call and offer of the gospel are like Cyrus's proclama-
tion ; deliverance is preached to the captives, Luke iv. 18.
Those that are bound under the unrighteous dominion of sin,
and bound over to the righteous Judgment of God, may be
made free by Jesus Christ. Whoever will, by repentance and
faith, return to God, his duty to God, his happiness in God,
Jesus Christ has opened the way for him, and lets him go up
out of the slavery of sin into the glorious liberty of the children
of God. The offer is general to all ; Christ makes it, in pur-
suance of the grant which the Father has made him of all
power both in heaven and in earth, (a much greater dominion
than that given to Cyrus, v. 2.) and of the charge given him
to build God a house, to set him up a church in the world, a
kingdom among men. Many that hear this joyful sound
choose to sit still in Babylon, are in love with their sins, and
will not venture upon the difficulties of a holy life; but some
there are that break through the discouragements, and resolve
to build the house of God, to make heaven of their religion,
whatever it cost them; they are those whose spirit God has
raised above the world and the flesh, and whom he has made
willing in the day of his power, Ps. cx. 3. Thus will the hea-
yenly Canaan be replenished, though many perish in Baby-
lon; and the gospel-offer will not be made in vain.
2. Cyrus having given order that their neighbours should
help them, they did so, v. 6. All they that were about them.
furnished them with plate and goods, to bear the charges of
their journey, and to help them in building and furnishing
both their own houses and God’s. As the tabernacle was
made of the spoils of Egypt, and the first temple built by the
labours of the strangers, so the second by the contributions of
the Chaldeans ; all intimating the admission of the Gentiles
into the church, in due time. God can, where he pleases, in-
cline the hearts of strangers to be kind to his people, and
make those to strengthen their hands, that have weakened
them ; the earth helped the woman. Beside what was willingly,
offered by the Jews themselves, who staid behind from a prin-
ciple of love to God and his house, much was offered, as one
may say, unwillingly by the Babylonians, who were influenced
to do it by a divine power on their minds, which they them-
selves could give no account of.
II. How this proclamation was seconded by Cyrus himself.
To give proof of the sincerity of his affection to the house of
God, he not only released the people of God, but restored the
vessels of the temple, v. 7, 8. Observe here, 1. How carefuſ
Providence was of the vessels of the temple, that they were
not lost, melted down, or so mixed with other vessels, that
they could not be known, but that they were all now forth-
coming : such care God has of the living vessels of mercy, ves-
sels of honour, of whom it is said, (2 Tim. ii. 19, 20.) The
Lord knows them that are his, and they shall none of them:
perish. 2. Though they had been put into an idol’s temple,
and, probably, used in the service of idols, yet they were given.
back, to be used for God. God will recover his own ; and the
spoil of the strong man armed shall be converted to the use of
the conqueror. 3. Judah had a prince, even in captivity.
Sheshbazzar, supposed to be the same with Zerubbabel, is here
called prince of Judah ; the Chaldeans called him. Sheshbazzar;
which signifies joy in tribulation ; but among his own people
he went by the name of 2erubbabel, a stranger in Babylon ; so
he looked upon himself, and that Jerusalem was his home,
though, as Josephus says, he was captain of the life-guard to
the king of Babylon. He took care of the affairs of the Jews,
and had some authority over them, probably, since the death.
of Jehoiachin, or Jeconiah, who made him his heir, he being
of the house of David. 4. To him the sacred vessels were
numbered out, (v. 8.) and he took care for their safe convey-
ance to Jerusalem, v. 11. It would encourage them to build
the temple, that they had so much rich furniture ready to put
in it when it was built. Though God's ordinances, like the
vessels of the sanctuary, may be corrupted and profaned by .
the New-Testament Babylon, they shall, in due time, be re-
stored to their primitive use and intention, for not one jot of
tittle of divine institution shall fall to the ground. -
CHAP. II.
That many returned out of Babylon upon Cyrus's proclamation, we toere
told in the foregoing chapter ; we have here a catalogue of the several
families that returned, v 1. I. The leaders, v. 2. II. Žhe people, v.
3–35. III. The priests, Levites, and retainers to the temple, p. 36–
63. IP. The sum total, with an account of their retinue, v. 64–67
P. Their offerings to the service of the temple, v. 68–70. -
1 OW these are the children of the province
that went up out of the captivity, of those
which had been carried away, whom Nebuchadnez-
zar the king of Babylon had carried away unto
Babylon, and came again unto Jerusalem and Ju-
dah, every one unto his city; 2 Which came with
Zerubbabel: Jeshua, Nehemiah, Seſaiah, Reelaiah,
Mordecai, Bilshan, Mizpar, Bigvai, Rehum, Baa-
nah. The number of the men of the people of Israel.
3 The children of Parosh, two thousand an hun-
dred seventy and two. 4 The children of Shepha-
tiah, three hundred seventy and two. 5 The chil-
dren of Arah, seven hundred seventy and five. 6.
The children of Pahath-moab, of the children of
Jeshua and Joab, two thousand eight hundred and
twelve. 7 The children of Elam, a thousand two.
hundred fifty and four. 8 The children of Zattu,
nine hundred forty and five, 9 The children of
Zaccai, seven hundred and threescore. , 10 The
children of Bani, six hundred forty and two. 11
The children of Bebai, six hundred twenty and’
three. 12 The children of Azgad, a thousand two
hundred twenty and two. 13 The children of
Adonikam, six hundred sixty and six. 14 The
children of Bigvai, two thousand fifty and six. 15
The children of Adin, four hundred fifty and four.
16 The children of Ater of Hezekiah, ninety and
eight. 17 The children of Bezai, three hundred
twenty and three. 18. The children of Jorah, an
hundred and twelve. 19 The children of Hashum,
two hundred twenty and three. # The children of
BEFor E CHRIST, 536.
EZ RA, II. Account of the priests that returned.
Gibbar, ninety and five. . .21. The children of Beth-
lehem, an hundred twenty and three. 22 The men
of Netophah, fifty and six. , 23. The men of Ana-
thoth, an hundred twenty and eight. , 24 The chil-
dren of Azmaveth; forty and two. 25 The children
of Kirjath-arim, Chephirah, and Beeroth, seven
hundred and forty and three. 26. The children of
Ramah and Gaba, six hundred twenty and one.
27. The men of Michmas, an hundred twenty and
two. . 28. The men of Beth–el and Ai, two hundred
twenty and three. 29 The children of Nebo, fifty
and two. .30-The children of Magbish, an hundred
fifty and six. 31 The children of the other Elam,
a thousand two hundred fifty and four. 32 The
children of Harim, three hundred and twenty. 33
The children of Lod, Hadid, and Ono, seven hun-
dred twenty and five. 34. The children of Jericho,
three hundred forty and five. 35 The children of
Senaah, three thousand and six hundred and thirty.
...We may observe here, 1. That an account was kept in writ-
ing of the families that came up out of captivity, and the num-
36ers of each family, (1.) For their honour, as part of their
ºrecompence for their faith" and courage, their confidence in
“God, and their affection to their own land, and to stir up others
to follow their good example. Those that honour God, he
will thus honour. The names of all those Israelites indeed,
that accept the offer of deliverance by Christ, shall be found,
to their honour, in a more sacred record than this, even in the
Lamb's book of life. (2.) For the benefit of posterity, that they
(might know from whom they descended, and to whom they
were allied. . . .
. . 2.- That they are called children of the promise. Judah, that
had been an illustrious kingdom, to which other kingdoms had
been made provinces, subject to it, and dependent on it, was
mow itself made a province, to receive laws and commissions
from the king of Persia, and to be accountable to him. See
how sin diminishes and debases a nation, which righteousness
would exalt. But by thus being made servants, (as the pa-
triarchs by being sojourners in a country which was theirs by
3promise,) they were reminded of the better country, that is the
changed into a province.
. 3. That they are said to come every one to his city, that is,
heavenly, (Heb. xi. 16.) a kingdom which cannot be moved, or
the city appointed them, in which appointment an eye, no & e &
e - | reth, of Zebaim, the children of Ami, 58 All the
that, as near as might be, they returned, for it does not appear .
doubt, was had to their former settlement by Joshua ; and to
that any others, at least any that were able to oppose them,
bad possessed them in their absence.
4. That the leaders are first mentioned; (v. 2.) Zerubbabel
and Joshua were their Moses and Aaron, the former their chie,
prince; the latter their chief priest. Nehemiah and Mordecai
are mentioned here; some think, not the same with the famous
imen we afterward meet with of those names: probably they
were the same ; but afterward returnéd to court, for the ser-
vice of their country. . . . . -
* 5. Some of these several families are named from the per-
sons that were their ancestors, others from the places in which
they had formerly resided; as with us many surnames are the
proper names of persons, others of places. -
6. Some little difference there is between the numbers of
$ome of the families here, and in Neh. vii. where this catalogue , - . - are . . . . -
- d genealogy, but they were not found ; therefore were
given in their names at first to come, afterward drew back—
said, I go, Sir, but went not, which would lessen the number
is repeated ; which might arise from this, that some, who ha
of the families they belonged to ; others, that declined at first,
Øfterward repented, and went, and so increased the number.
7. Here are two families that are called the children of Elam,
9ne, v. 7. another, v. 31. and, which is strange, the number of
both is the same, 1254. -
were 666, just the number of the beast, (Rev. xiii. 18.) which
is there said to be the number of a man, which Mr. Hugh º &
| ed decimation. Three of the fathers of the priests here named
Broughton thinks has reference to this man.
... 9. The children of Bethlehem (v. 21.) were but 123, though
it was TXavid’s city: for Bethlehem was little among the thou-
sands of Judah, yet there must the Messiah arise, Mic. v. 2.
. . 10. Anathoth had been a famous place in the tribe of Ben-
famin, and yet here it numbered but 128, (v. 23.) which is to
be imputed to the divine curse which the men of Anathoth
brought upon themselves by persecuting Jeremiah, who was of
£heir city, Jer. *i; There shall be no remnant of them, for
I will bring evil upon the men of Anathoth. And see Isa. x. 30.
O poor Anathoth ſ Nothing, brings ruin on a people sooner
than persecution.
36 The priests: the children of Jedaiah, of the
house of Jeshua, nine hundred seventy and three.
37 The children of Immer, a thousand fifty and two.
38. The children of Pashur, a thousand two hundred
forty and seven. 39 The children of Harim, a thou-
sand and seventeen. 40 The Levites: the children
of Jeshua and Kadmiel, of the children of Hoda-
viah, seventy and four. 41 The singers: the chil-
dren of Asaph, an hundred twenty and eight. 42
The children of the porters; the children of Shal-
lum, the children of Ater, the children of Talmon,
the children of Akkub, the children of Hatita, the
children of Shobai, in all, , an hundred thirty and
nine, 43. The Nethinims: the children of Ziha,
the children of Hasupha, the children of Tabbaoth,
44 The children of Keros, the children of Siaha,
the children of Padon, 45 The children of Leba-
nah, the children of Hagabah, the children of Ak-
kub, 46 The children of Hagab, the children of
Shalmai, the children of Hanan, 47 The children
of Giddel, the children, of Gahar, the children of
Reaiah, 48 The children of Rezin, the children of
Nekoda, the children of Gazzam, 49 The children
of Uzza, the children of Paseah, the children of
Besai, 50 The children of Asnah, the children of
Mehunim, the children of Nephusim, 51. The chil-
dren of Bakbuk, the children of Hakupha, the chil-
dren of Harhur, 52 The children of Bazluth, the
children of Mehida, the children of Harsha, 53
| The children of Barkos, the children of Sisera, the
children of Thamah. , 54 The children of Neziah,
the children of Hatipha. 55 The children of Solo-
mon's servants : the children of Sotai, the children
of Sophereth, the children of Peruda, 56. The
children of Jaalah, the children of Darkon, the
children of Giddel, 57 The children of Shepha-
tiah, the children of Hattil, the children of Poche-
Nethinims, and the children of Solomon’s servants,
were three hundred ninety and two. 59 And these
were they which went up from Tel-melah, Tel-har-
sa, Cherub, Addan, and Immer; but they could not
shew their father's house and their seed, whether
they were of Israel. 60. The children of Delaiah,
| the children of Tobiah, the children of Nekoda, six
| hundred fifty and two.
61 And of the children of
the priests: the children of Habaiah, the children
of Koz, the children of Barzillai ; (which took a
| wife of the daughters of Barzillai the Gileadite, and
was called after their name;) 62 These sought
their register among those that were reckoned by
they, as polluted, put from the priesthood. 63 And
the Tirshatha said unto them, that they should not
| eat of the most holy things, till there stood up a
priest with Urim and Thummim. - -
Here is, I. An account of the priests that returned, and
| they were a considerable number ; about a tenth part of the
8. The children of Adonikam, which signifies a high lord,
whole company : for the whole were above-forty-two thousand,
(p. 64.) and four families of priests made up above forty-two
hundred, (v. 36, 39.) thus was the tenth, God's part, a bless-
were heads of courses, 1 Chron. xxiv. 7, 8, 14. The fourth
was Pashur, v. 38. If these were of the posterity of that
Pashur that abused Jeremiah, (Jer. xx. 1.) it is strange that so
bad a man should have so good a seed, and soºnumerous. . .
II. Of the Levites; I cannot but wonder at the small number
of them, for, taking in both the singers and the porters, (v.
40—42.) they did not make 350. Time was, when the Levites
were more forward to their duty. than the priests, (2 Chron.
BEFORE CHRIST, 536.
The whole number that returned.
EZ RA, II.
xxix. 34.) but they were not so now. If one place, one fami-
ly, has the reputation for pious zeal now, another may have it
another time. The wind blows where it listeth, and shifts its
polnts. . . . . . . . . - e * - t
III. Of the Nethinums, who, it is supposed, were the
Gibeonites, given (so their name signifies) by Joshua first,
had expelled them, to be employed by the Levites in the work
of God’s house as hewers of wood and drawers of water; and
with them, of the children of Solomon's servants, whom he
gave for the like use, (whether they were Jews or Gentiles,
does not appear,) and who are here taken notice of among the
retainers of the temple, and numbered with the Nethinims, v.
55, 58. Note, It is an honour to belong to God’s house, though
in the meanest office there. * , -
IV. Of some that were looked upon as Israelites by birth,
and others as priests, and yet could not make out a clear title
to the honour. - - -
1. There were some that could not prove themselves Israel-
ites, (v. 59, 60.) a considerable number, who presumed they
were of the seed of Jacob, but could not produce their pedi-
grees, and yet would go up to Jerusalem, having an affection
to the house and people of God ; these shamed those who were
true-born Israelites, and yet were not called Israelites indeed ;
came out of the waters of Judah, (Isa. xlviii. 1.) but had lost
the relish of those waters. . . . . . . - -
2. There were others that could not prove themselves
priests, and yet were supposed to be of the seed, of Aaron.
What is not preserved in black and white, will, in all likeli-
hood, be forgotten in a little time. Now we are here told,
(1.) How they lost their evidence. One of their ancestors
married a daughter of Barzillai, that great man whom we
:ead of in David’s time; he gloried in an alliance to that
honourable family, and, preferring that before the dignity of
his priesthood, would have his children called after Barzillai's
family, and their pedigree preserved in the registers of that
house, not of the house of Aaron, and so they lost it, In
Babylon, there was nothing to be got by the priesthood; and
therefore they cared not for being akin to it. Those who
think their ministry, or their relation to ministers, a diminu-
tion or disparagement to them, forget who it was that said, I
magnify my º: (2.) What they lost with it. It should
not be taken for granted that they were priests, when they
could not produce their proofs, but they were, as polluted, put
from the priesthood. Now that the priests had recovered their
rights, and had the altar to live upon again, they would gladly
be looked upon as priests. But they had sold their birth.
right for the honour of being gentlemen, and therefore were
justly degraded, and forbidden to eat of the most holy things.
Note, Christ will be ashamed of those that are ashamed of him
and his service. - -
It was the Tirshatha, or governor, that put them under this
sequestration, which some understand of Zerubbabel the pre-
Sent governor, others of Nehemiah, who is so called, (Neh.
viii. 9; x.l.) and gave this order when he came some years
after. But the prohibition was not absolute, it was only a
suspension, till there should be a high priest with Urim and
Thummim, by whom they might know God's mind, in this
matter. This, it seems, was expected and desired, but it
does not appear that ever they were blessed with it under the
Second temple. They had the canon of the Old Testament
complete, which was better than Urim ; and, by the want of
that oracle, were taught to expect the Messiah the great Ora-
cle, which the Urim and Thummim was but a type of. Nor
does it appear that the second temple had the ark in it, either
the old one or a new one; those shadows, by degrees, vanish-
ed, as the substance approached; and God, by the prophet,
intimates, to his people, that they should sustain no damage
by the want of the ark, Jer. iii. 16. In those days, when they
shall call Jerusalem the throne of the Lord, and all the nations
shall be gathered to it, they shall say no more, The ark of the
covenant of the Lord, neither shall it come to mind, for they
shall do well without it. -
64. The whole congregation together was forty and
two thousand three hundred and threescore. 65 Be-
side their servants and their maids, of whom there
were Seven thousand three hundred thirty and seven:
and there were among them two hundred singing-
men and singing-women. 66 Their horses were
Seven hundred thirty and six ; their mules, two hun-
qred forty and five ; 67 Their camels, four hundred
thirty and five ; their asses, six thousand seven hun-
dred and twenty. 68 And some of the chief of the
fathers, when they came to the house of the Lorn,
which is at Jerusalem, offered freely for the house
of God to set it up in his place : 69 They gave after
their ability unto the treasure of the work, threescore,
and one thousand drams of gold, and five thousand
(Josh. ix. 27.) and again by David, (Ezra viii. 20.) when Saul |
pound of silver, and one hundred priests' garments.
70 So the priests, and the Levites, and some of the
people, and the singers, and the porters, and the
Nethinims, dwelt in their cities, and all Israel in
their cities. . . . . r . . . . . . . .
Here is, I. The sum total of the company that returned
now out of Babylon. The particular sums before mentioned;
amount not quite to 30,000, (29,818,) so that there were
above 12,000 that come not into any of those accounts, who,
it is probable, were of the rest of the tribes of Israel, beside
Judah and Benjamin, that could not tell of what particular
family or city they were, but that they were Israelites, and off
what tribe. Now, 1. This was more than double the number
that were carried captive into Babylon by Nebuchadnezzar,
so that, as in Egypt, the time of their affliction was the time.
of their increase. 2. These were but few to begin a nation:
with, and yet, by virtue of his old promise made to their
fathers, they multiplied so, as before their last destruction by
the Romans, about 500 years after, to be a very populous,
country. When God says, “Increase and multiply,” a little
one shall become a thousand. - - -
II. Their retinue. They were themselves little better than
servants, and therefore no wonder that their servants were:
comparatively but few, (v. 65.) and their beasts of burthen
about as many, v. 66, 67. It was not with them now as in
days past. But notice is taken of 200 singing-men and women.
whom they had among them, who, we will suppose, intended,
as those, 2 Chron. xxxv. 25. to excite their mourning, for it
was foretold, they should, upon this occasion, go weeping,
(Jer. 1. 4.) with ditties of lamentation. r . . . .
III. Their oblations. It is said, (v. 68, 69.) 1. That they
came to the house of the Lord at Jerusalem ; and yet that house,
that holy, and beautiful house, was now in ruins, a heap of
rubbish; but like their father Abraham, when the altar was
gone, they came with devotion to the place of the altar; ( Gens -
xiii. 4.) and it is the character of the genuine sons of Zion,
that they favour even the dust thereof, Ps. cii. 14. 2. That
they offered freely toward the setting of it up in its places
That, it seems, was the first house they talked of setting up ;
and though they came off a journey, and were beginning the
world, (two chargeable things,) yet they offered, and offered:
freely, toward the building of the temple. Let none complain
of the necessary expenses of their religion, but believe, that,
when they come to balance the account, they will find that it
clears the cost. Their offering was nothing in comparison:
with the offerings of the princes in David's time; then they
offered by talents, (1 Chron. xxix. 7.) now by drams; yet these
drams, being after their ability, were as acceptable to God as
those talents, like the widow’s two mites. The 61,000 drams
of gold amount, by Cumberland’s calculation, to so many
pounds of our money, and so many groats. Every maneh, or
pound of silver, he reckons to be 60 shekels, namely, 80
ounces, which we may reckon 7 pounds 10 shillings of Qur
money, so that this 5,000 pounds of silver will be above 37,000
pounds of our money. It seems, God had blessed them
with the increase of their wealth, as well as of their numbers,
in Babylon; and, as God had prospered them, they gave cheer-
fully to the service of his house. 3. That they dwelt in their
cities, v. 70. Though their cities were out of repair, yet, be-
cause they were their cities, such as God had assigned them,
they were content to dwell in them ; and were thankful for
liberty and property, though they had little of pomp, plenty,
or power. Their poverty was a bad cause, but their unity and
unanimity were a good effect of it. Here was room enough
for them all, and all their substance, so that, there was no
strife among them, but perfect harmony, a blessed presage of
their settlement, as their discords, in the latter times of that
state, were of their ruin. t * J - -
- CHAP. III.
In the close of the foregoing chapter, we left Israel in their cities, but toº
may well imagine what a bad posture their affairs were in, the ground
untilled, the cities in ruins, all out of order; but here we have an account
of the early care they took about the re-establishment of religion, among
them. Thus did they lay the foundation well, and begin their work at the
right end. I. They set up an altar, and offered sacrifices upon it, kept
the feasts, and contributed toward the rebuilding, of the temple, tº 1-7;
II. They laid the foundation of the temple with a mixture of joy and
sorrow, 5.8—13. This was the day of small things, which was not to
be despised, Zech. iv., 10 - ura
PEFoEE CHRIST, 536.
The sacrifices offered.
EZ RA, III.
*—-
! A ND when the seventh month was come, and
the children of Israel were in the cities, the
people gathered themselves together as one man to
3 erusalem. 2 Then stood up Joshua the son of Jo-
Zadak, and his brethren the priests, and Zerubbabel
the son of Shealtiel, and his brethren, and builded
the altar of the God of Israel, to offer burnt-offerings
thereon, as it is written in the law of Moses the man
of God. 3 And they set the altar upon his bases;
(for fear was upon them because of the people of
those countries;) and they offered burnt-offerings
thereon unto the Lord, even burnt-offerings morn-
ing and evening. 4 They kept also the feast of
tabernacles, as it is written, and offered the daily
burnt-offerings by number, according to the custom,
as the duty of every day required ; 5 And after-
ward offered the continual burnt-offering, both of
the new moons, and of all the set feasts of the Lord
that were consecrated, and of every one that willing-
ly offered a free-will-offering unto the Lord. 6
From the first day of the seventh month began they
to offer burnt-offerings unto the Lo RD. But the
foundation of the temple of the LoRD was not yet
laid. 7 They gave money also unto the masons,
and to the carpenters; and meat, and drink, and
oil, unto them of Zidon, and to them of Tyre, to
bring cedar-trees from Lebanon to the sea of Joppa,
according to the grant that they had of Cyrus king
of Persia. -
Here is, I. A general assembly of the returned Israelites at
Jerusalem, in the seventh month, v. 1. We may suppose that
they came from Babylon in the spring, and must allow at least
four months for the journey, for, so long, Ezra and his com-
pany were in coming, ch. vii. 9. The seventh month there-
fore soon came, in which many of the feasts of the Lord were
to be solemnized ; and then they gathered themselves together,
by agreement among themselves, rather than by the command
of authority, to Jerusalem. Though they were newly come to
their cities, and had their hands full of business there, to
provide necessaries for themselves and their families, which
might have excused them from attending on God’s altar till
the hurry was a little over, as many foolishly put off their
coming to the communion till they are settled in the world,
yet such was their zeal for religion, now that they were newly
come from under correction for their irreligion, that they left
ell, their business in the country to attend God’s altar; and
(which is strange) in this pious zeal they were all of a mind,
they came as one man. Let worldly business be post.
É. to the business of religion, and it will prosper the
etter. &
II. The care which their leading men took to have an altar
ready for them to attend upon. Jeshua and his brethren the
priests, Zerubbabel and his brethren the princes, built the altar
of the God of Israel, (v. 2.) in the same place (it is likely)
Where, it had stood, upon the same bases, v. 3. Bishop
Patrick, observing that before the temple was built, there seems
to have been a tabernacle pitched for the divine service, as
was in David's time, not on mount Moriah, but mount Zion,
(1 Chron: ix. 11, 13, 23.) supposes that this altar was erected
there, to be used while the temple was in building. Let us
learn hence, 1. To begin with God. The more difficult and
Recessitous our case is, the more concerned we are to take
him along with us in all our ways. If we expect to be di.
ſected by his oracles, let him be honoured by our offerings. 2.
To do what we can in the worship of God, when we cannot do
what we would. They could not immediately have a temple,
but they would not be without an altar. Abraham, wherever
He came, built an altar; and, wherever we come, though we
may, perhaps, want the benefit of the candlestick of preach-
ing, and the shew-bread of the eucharist, yet, if we bring not
the sacrifices of prayer and praise, we are wanting in our duty,
for we have an altar that sanctifies the gift, ever ready.
Observe the reason here given why they hastened to set up
the altar, Fear was upon them, because of the people of the land ;
they were in the midst of enemies, that bore ill will to them
*nd, their religion, for whom they were an unequal match.
And, (1.) Though they were so, yet they built the altar, so
#ome read it; they would not be frightened from their religion
by the opposition # were likely to meet with in it. Never
let the fear of man bring us into this snare. (2.) Because
they were so, therefore they set up the altar. Apprehension
of danger should stir us up to our duty. Have we many ene-
mies? Then it is good to have God our Friend, and to keep
up our correspondence with him. This good use we should
make of our fears, we should be driven by them to our knees.
Even Saul would think himself undone, if the enemy should
come upon him before he had made his supplication to God, 1
Sam. xii. 13. -
III. The sacrifices they offered upon the altar. The altar
was reared to be used, and they used it accordingly. Let not
those that have an altar, starve it. -
I. They began on the first day of the seventh month, v. 6. It
does not appear that they had any fire from heaven to begi.
with, as Moses and Solomon had, but common fire served
them, as it did the patriarchs.
2. Having begun, they kept up the continual burnt-offering,
(v. 5.) morning and evening, v. 3. They had known by sad
experience what it was to want the comfort of the daily sacri-
fice, to plead in their daily prayers, and now, that it was re-
vived, they resolved not to let it fall again. The daily lamb
typified the Lamb of God, whose righteousness must be our
confidence in all our prayers. *
3. They observed all the set feasts of the Lord, and offered
the sacrifices appointed for each, and particularly the feast of
tabernacles, v. 4, 5. Now that they had received such great
inercy from God, that joyful feast was, in a special manner,
seasonable. , And now that they were beginning to settle in
their cities, it might serve well to remind them of their fathers’
dwelling in tents in the wilderness. That feast also, which
ad a peculiar reference to gospel times, (as appears, Zech.
xiv. 18.) was brought, in a special manner, into reputation,
now that those times drew on. Of the services of this feast,
which continued seven days, and had peculiar sacrifices ap-
pointed, it is said that they did as the duty of every day required.
See Numb. xxix. 13, 17, &e. So it is in the original, Verbum
diei in die suo-The word, or matter, of the day in its day ; a ,
phrase that has become proverbial with those that have used
themselves to scripture language. . If the feast of tabernacles
was a figure of a gospel conversation, in respect of continual
weanedness from the world, and joy in God, we may infer that
it concerns us all to do the work of the day in its day, accord-
ing as the duty of the day requires ; that is, (1.) We must im:
prove time, by finding some business to do every day, that will
turn to a good account. (2.) We must improve opportunity,
by accommodating ourselves to that which is the proper busi-
ness of the present day. Every thing is beautiful in its season.
The tenth day of this month was the day of atonement, a so-
lemn day, and very seasonable now : it is very probable that
they observed it, yet it is not mentioned, nor indeed in all the
Old Testament do I remember the least mention of the ob-
servance of that day; as if it were enough that we have the
law of it, (Lev. xvi.) and the gospel of it, which was the chief
intention of it, in the New Testament.
4. They offered every man's freewill-offering, v. 5. The law
required much, but they brought more; for, though they had
little wealth to support the expense of their sacrifices, they had
much zeal, and, we may suppose, spared at their own tables,
that they might plentifully supply God's altar: Happy they
that bring with them out of the furnace of affliction such a holy
heat as this ...
IV. The preparation they made for the building of the tem-
ple, v. 7. This they applied themselves immediately to ; for,
while we do what we can, we must still be aiming to do more
and better. Tyre and Sidon must now, as of old, furnish them
with workmen, and Lebanon with timber, orders for both which
they had from Cyrus; what God calls us to, we may depend
upon his providence to furnish us with. } .
8 Now in the second year of their coming unto
the house of God at Jerusalem, in the second month,
began Zerubbabel the son of Shealtiel, and Jeshua
the son of Jozadak, and the remnant of their brethren
the priests and the Levites, and all they that were
come out of the captivity unto Jerusalem; and ap-
pointed the Levites, from twenty years old and up-
ward, to set forward the work of the house of the
LORD. 9 Then stood Jeshua with his sons and his
brethren, Kadmiel and his sons, the sons of Judah,
together, to set forward the workmen in the house
of God : the sons of Henadad, with their sons and
their brethren the Levites. 10 And when the build-
ers laid the foundation of the temple of the LoRp,
BEFORE CHRIST, 535.
The foundation of the temple laid.
EZRA, IV.
they set the priests in their apparel with trumpets,
and the Levites the sons of Asaph with cymbals, to
praise the LoRD, after the ordinance of David king
of Israel. 11 And they sung together by course, in
praising and giving thanks unto the LORD ; because
he is good, for his mercy endureth for ever toward
Israel. And all the people shouted with a great
shout when they praised the Lord, because the
foundation of the house of the Lord was laid. 12
But many of the priests and Levites, and chief of
the fathers, who were ancient men, that had seen the
first house, when the foundation of this house was
1aid before their eyes, wept with a loud voice; and
many shouted aloud for joy; 13 So that the peo-
ple could not discern the noise of the shout of joy
from the noise of the weeping of the people: for
the people shouted with a loud shout, and the noise
Was heard afar off.
There was no dispute among the returned Jews, whether
they should build the temple or no, that was immediately re-
Solved on, and that it should be done with all speed; what
comfort could they take in their own land, if they had not that
token of God’s presence with them, and the record of his name
among them 3 We have here therefore an account of the be-
ginning of that good work. , Observe,
I. When it was begun; in the second month of the second
Åear, as soon as ever the season of the year would permit, (v.
8.) and when they had ended the solemnities of the passover.
They took little more than half a year for making preparation
9f the ground and materials; so much were their hearts upon
it. Note, When any good work is to be done, it will be our
wisdom to set about it quickly, and not to lose time; yea,
though we foresee difficulty and opposition in it. Thus we
engage ourselves to it, and engage God for us. Well begun,
(we say,) is half ended.
II. Who began it; Zerubbabel, and Jeshua, and their bre-
thren. Then the work of God is likely to go on well, when
magistrates, ministers, and people, are hearty for it, and agree
in their places to promote it. It was God that gave them one
heart for this service, and it boded well.
III. Who were employed to further it; they appointed the
Jevites to set forward the work, (v. 8.) and they did it by setting
forward the workmen, (v. 9.) and strengthening their hands
with good and comfortable words. Note, They that do not
work themselves, may yet do good service, by quickening and |
encouraging those that do work.
IV. How God was praised at the laying of the foundation
of the temple; (v. 10, 11.) the priests with the trumpets, ap-
pºinted by Moses, and the Levites with the cymbals, appoint-
ed by David, made up a concert of music, not to please the
ear; but to assist the singing of that everlasting hymn which
will never be out of date, and to which our tongues should
never be out of twme ; God is good, and his mercy endureth for
ever : the burthen of Ps. cxxxvi. Let all the streams of mercy
be traced up to the fountain. Whatever our condition is, how
many Soever our griefs and fears, let it be owned that God is
good; and, whatever fails, that his mercy falls not. Let this
be sung with application, as here ; not only his mercy endures
for ever, but it endures for ever towards Israel; Israel, when
§ptives in a strange land, and strangers in their own land.
However it be, yet God is good to Israel, (Ps. lxxiii. 1.) good
to us. , Let the receiving of the church's interests, when they
§eemed dead, be ascribed to the continuance of God’s mercy
for ever, for therefore the church continues.
V. How differently the people were affected. A remarkable
ºxture of various affections there was upon this occasion.
Different sentiments there were among the people of God, and
each expressed himself according to his sentiments, and yet
there was no disagreement among them, their minds were not
rººted from each other, nor the common concern retarded
y 1t.
1. Those that only knew the misery of having no temple at
all, when they saw but the foundation of one laid, praised
the Lord with shouts of joy, v. 11. To them even this foun-
ſiation seemed great, and was as life from the dead; to their
flungry souls even this was sweet. Thev shouted, so that the
ºoisé was heard afar off. Note, We ought to be thankful for
the beginnings of mercy, though it be not yet come to perfec-
tion ; and the foundations of a temple, after long desolations,
Cannot but be fountains of joy to every faithful Israelite.
2. Those that remembered the glory of the first temple, which
Solomon built, and considered how far this was likely to be
inferior to that, perhaps in dimensions, certainly in magnifi-
cence and sumptuousness, wept with a loud voice, v. 12. If
we date the captivity with the first, from the fourth of Jehoia-
kim, it was but fifty-two years since the temple was burnt; if
from Jeconiah’s captivity, it was but fifty-nine. So that many
now alive might remember it standing ; and a great mercy it
was to the captives, that they had the lives of so many of their
priests and Levites lengthened out, who could tell them what
they themselves remembered of the glory of Jerusalem, to
quicken them in their return. These lamented the dispropor-
tion between this temple and the former. And, (1.) There
was some reason for it; and if they turned their tears into the
right channel, and bewailed the sin that was the cause of this
melancholy change, they did well. Sin sullies the glory of
any church or people, and, when they find themselves dimi-
nished and brought low, that must bear the blame. (2.) Yet
it was their infirmity to mingle those tears with the common
joys, and so to cast a damp upon them. They despised the da
of small things; and were unthankful for the good they enjoyed,
because it was not so much as their ancestors had, though it
was much more than they deserved. In the harmony of public
joys, let not us be jarring strings. It was an aggravation of
the discouragements they hereby gave to the people, that they
were priests and Levites, who should have known and taught
others how to be duly affected under various providences, and
not to let the remembrance of former afflictions drown the
sense of present mercies. -
This mixture of sorrow and joy, here, is a representation of
this world ; some are bathing in rivers of joy, while others are
drowned in floods of tears. In heaven all are singing, and
none sighing; in hell all are weeping and wailing, and none
rejoicing ; but here on earth we can scarcely discern the shouts
of joy from the noise of the weeping. Let us learn to rejoice with
them that do rejoice, and weep with them that weep ; and our-
selves to rejoice as though we rejoiced not, and weep as though
we wept not.
CPHAP. IV.
The good work of rebuilding the tempte was no sooner begun, than t met
with §ſ. those that bare ill will to it ; the Samaritans were
enemies to the Jews and their religion, and they set themselves to obstruct
it. I. They offered to be partners in the building of it, that they might
Aave it in their power to retard it; but they were refused, v. 1–3. II.
Zhey discouraged them in it, and dissuaded them from it, v. 4, 5. III.
Zhey basely misrepresented the undertaking, and the undertakers, to the
king of Persia, by a memorial they sent him, v. 6–16. IV. They ob-
tained from him an order to stop the building, (v. 17–22.) which they
immediately put in execution, v. 23, 24. .
I OW when the adversaries of Judah and
Benjamin heard that the children of the
captivity builded the temple unto the Lo RD God of
Israel, 2 Then they came to Zerubbabel, and to
the chief of the fathers, and said unto them, Let us
build with you ; for we seek your God, as ye do :
and we do sacrifice unto him, since the days of
Esar—haddon king of Assur, which brought us up
hither. 3 But Zerubbabel, and Jeshua, and the
rest of the chief of the fathers of Israel, said unto
them, Ye have nothing to do with us to build an
house unto our God; but we ourselves together
will build unto the Lo RD God of Israel, as king
Cyrus the king of Persia hath commanded us. 4
Then the people of the land weakened the hands of
the people of Judah, and troubled them in building,
5 And hired counsellors against them, to frustrate
their purpose, all the days of Cyrus king of Persia,
even until the reign of Darius king of Persia.
We have here an instance of the old enmity that was put
between the seed of the woman and the seed of the serpent.
God’s temple cannot be built, but Satan will rage, and the
gates of hell will fight against it. The gospel kingdom was,
in like manner, to be set up with much struggle and conten-
tion. In this respect, the glory of the latter house was greater
than the glory of the former, and it was more a figure of
the temple of Christ's church, in that Solomon built his tem-
ple when there was no adversary, nor evil occurrent, 1 Kings
v. 4. But this second temple was built notwithstanding
great opposition, in the removing and conquering of which,
and the bringing of the work to perfection at last, in despite of
it, the wisdom, power, and goodness of God were much glo-
rified, and the church encouraged to trus; #im.
BEFoEE CHRIST, 521.
The Jews accused to Ahasuerus.
EZRA, IV.
*="-
I. The undertakers are here called the children of the cap-
tivity, (v. 1.) which makes them look very little. They were
newly come out of captivity, were born in captivity, had
still the marks of their captivity upon them ; though they
were not now captives, they were under the control of those
whose captives they had lately been. Israel was God’s son,
his first-born, but by their iniquity they sold and enslaved
themselves, and so became children of the captivity ; but, it
should seem, the thought of their being so quickened them to
this work, for it was by their neglect of the temple that they
lost their freedom. ‘. . . . . . . .
II. The opposers of the undertaking are here said to be the
adversaries of Judah and Benjamin, not the Chaldeans or
Persians, they gave them no disturbance, (“Let them build
and welcome,”) but the relics of the ten tribes, and the
foreigners that had joined themselves to them, and patched
up that mongrel religion we had an account of, 2 Kings xvii.
33. They feared the Lord, and served their own gods too.
They are called the people of the land, v. 4. The worst ene-
mies Judah and Benjamin had, were these that said they were
Jews, and were not, Rev. iii. 9. .
III. The opposition they gave, had in it much of the subtilty
of the old serpent. When they heard that the temple was in
building, they were immediately aware that it would be a
fatal blow to their superstition, and set themselves to oppose
it. They had not power to do it forcibly, but they tried all the
ways they could, to do it effectually. . . . * .
1. They offered, their service to build with them, only that
thereby they might get an opportunity to retard the work,
while they pretendea to further it. -
... Now, (1.) Their offer was plausible enough, and looked
kind ; “We will build with you, will help you to contrive, and
will contribute toward the expense; for we seek your God as
!you do,” v. 2. This was false, for though they sought the
same God, they did not seek him only, nor seek him in the
way he appointed, and therefore did not seek him as they did.
Herein they designed, if it were possible, to hinder the build-
ing of it, at least, to hinder their comfortable enjoyment of it;
as good almost not have it, as not have it to themselves, for
the pure worship of the true God, and him only. Thus are
the kisses of an enemy deceitful; his words smoother than but-
ter, when war is in his heart. -
. But, (2.) Their refusal of their proffered service was very
just, v. 3. The chief of the fathers of Israel, were soon aware
that they meant them no kindness, whatever they pretended
but really designed to do them a mischief, and therefore
(though they had need enough of help, if it had been such as
they could confide in) told them plainly, “You have nothing
to do with us, have no part nor lot in this matter, are not true-
born Israelites, nor faithful worshippers of God, you worshi
you know not what, John iv. 22. You are none of those wit
whom we dare hold communion, and therefore we ourselves
will build :'' they plead not to them the law of their God,
which forbade them. to mingle themselves with strangers,
(though that especially they had an eye to,) but that which
they would take more notice of, the king's commission, which
was directed to them only, “the king of Persia has com-
manded us to build this house, and we shall distrust and
affront him, if we call in a foreign aid.” Note, In doing good,
there is need of the wisdom of the serpent, as well as the inno-
gency of the dove, and we have need, as it follows there, to
beware of men, Matt. x. 16, 17. We should carefully con-
sider with whom we are associated, and on whose hand we
lean. While we trust God with a pious confidence, we must
trust men with a prudent jealousy and caution.
2. When this plot failed, they did what they could to di-
vert, them from the work, and discourage them in it; they
weakened their hands, by telling them it was in vain to
attempt it, calling them foolish builders, who began what they
Were not able to finish, and by their insinuations troubled
them, and made them drive heavily in it: , all were not alike
Zealous in it; those that were cool and indifferent, were by
these artifices drawn off from the work which wanted their
help, v. 4. And, because what they themselves said, the
Jews would suspect to be ill-meant, and not be influenced by,
they, under-hand, hired counsellors against them, who, pre-
tending to advise them for the best, should dissuade them
from proceeding, and so frustrate their purpose ; (v. 5.) or
dissuade the men of Tyré and Sidon from furnishing them
with the timber they had bargained for; (ch. iii. 7.) or, what-
ever business they had at the Persian court, to solicit for any
particular grants or favours, pursuant to the general edict for
theif liberty, there were those that were hired, and lay ready,
to appear of counsel against them. Wonder not at the rest-
iessness of the chº enemies in their attempts against the
building of God’s temple: he whom they serve, and whose
work they are doing, is unwearied in walking to and fro
through the earth to do mischief. And let those who discou-
rage a good work, and weaken the hands of them that are:
employed in it, see whose pattern they follow.
6 And in the reign of Ahasuerus, in the beginning
of his reign, wrote they unto him an accusation:
against the inhabitants of Judah and Jerusalem, 7
And in the days of Artaxerxes wrote Bishlam, Mi-
thredath, Tabeel, and the rest of their companions,
unto Artaxerxes king of Persia; and the writing of
the letter was written in the Syrian tongue, and
interpreted in the Syrian tongue; 8 Rehum the
chancellor, and Shimshai the scribe, wrote a letter
against Jerusalem to Artaxerxes the king in , this.
sort: 9 Then wrote Rehum the chancellor, and
Shimshai the scribe, and the rest of their compani-
ons; the Dinaites, the Apharsathchites, the Tarpel-
ites, the Apharsites, the Archevites, the Babylonians,
the Susanchites, the Dehavites, and the Elamites.
10 And the rest of the nations whom the great and
noble Asnapper brought over, and set in the cities of
Samaria, and the rest that are on this side the river,
and at such a time. 11. This is the copy of the letter
that they sent unto him, even unto Artaxerxes the
king: Thy servants, the men on this side the river,
and at such a time. 12 Be it known unto the king,
that the Jews, which came up from thee to us, are
come unto Jerusalem, building the rebellious and
bad city, and have set up the walls thereof, and
joined the foundations. 13 Be it known now unto.
the king, that if this city be builded, and the walls
set up again, then will they not pay toll, tribute, and
custom, and so thou shalt endamage the revenue of
the kings. 14 Now, because we have maintenance
from the king’s palace, and it was not meet for us.
to see the king’s dishonour, therefore have we sent
and certified the king, 15 That search may be made
in the book of the records of thy fathers: So shalt
thou find in the book of the records, and know, that
this city is a rebellious city, and hurtful unto kings
and provinces, and that they have moved sedition
within the same of old time; for which cause was
this city destroyed. 16 We certify the king, that if
this city be builded again, and the walls thereof set
up, by this means thou shalt have no portion on this
side the river. -
Cyrus stedfastly adhered to the Jews' interest, and support-
ed his own grant: it was to no purpose to offer any thing to
him in prejudice of it, what he did was from a good principle
of the fear of God, and therefore he adhered to it; but though
his reign, in all, was thirty years, yet, after the conquest of
Babylon, and his decree for the release of the Jews, some
think that hereigned but three years, others seven, and then
either died, or gave up that part of his government, in which
his successor was Ahasuetus, (v. 6.) called, also Artarerres,
(v. 7.) supposed to be the same that in heathen authors is
called Cambyses, who had never taken that cognizance of the
despised Jews, as to concern himself for them, nor had he that
knowledge of the God of Israel that his predecessor had 3 to
him these Samaritans applied themselves by letter, for an or-
der to stop the building of the temple ; and they did it in the
beginning of his reign, being resolved to lose no time, when
they thought they had a king for their purpose. See, how
watchful the church’s enemies are to take the first opportunity
of doing it a mischief; let not its friends be less careful to do
it a kindness. Here is, . , w - -- - -
I. The general purport of the letter which they sent to the
king, to inform him of this matter. It is called, (v. 6.) an ac-
cusation against the inhabitants of Judah and Jerusalem. The
Devil is the accuser of the brethren, Rev. xii. 10. And he car-
ries on his malicious designs against them, not only acºusing
them himself before our God, as he did Job, but by acting as
a lying spirit in the mouths of his instruments, whom he en-
ploys to accuse them before magistrates and kings, and to

ROLL OF THE PENTATEUCH, SAID TO HAVE BEEN WRITTEN BY ELEAZAR.
Matthew Henry’s Commentary J
[PLATE XXI.

BEFORE CHRIST, 520,
The king's answer.
EZRA, IV.
make them odious to the many, and obnoxious to the mighty.
Marvel not, if the same arts be still used to run down serious
godliness. : w
II. The persons concerned in writing this letter. The con-
trivers are named, (v. 7.) that plotted the thing ; the writers,
(v. 8.) that put it into form, and the subscribers, (v. 9.) that
concurred in it, and joined with them in this representation,
this misrepresentation I should call it. Now see here, 1. How
the rulers take counsel together against the Lord and his temple,
with their companions: the building of the temple would do
them no harm, yet they appear against it with the utmost con-
cern and virulence, perhaps because the prophets of the God
of Israel had foretold the famishing and perishing of all the
gods of the heathen, Zeph. ii. 11. Jer. x. 11. 2. How the peo-
ple concurred with them in imagining this vain thing. They
followed the cry, though ignorant of the merits of the cause:
all the several colonies of that plantation, (nine are here men-
tioned,) who had their denomination from the cities or coun-
tries of Assyria, Chaldea, Persia, &c. whence they came, set
their hands, by their representatives, to this letter. Perhaps
they were incensed against these returned Jews, because
many of the ten tribes were among them, whose estates, they
were got into the possession of, and of whom they were there-
fore jealous, lest they should attempt the recovery of them
hereafter. - -
III. A copy of the letter itself, which Ezra inserts here out
of the records of the kingdom of Persia, into which it had
been entered ; and it is well we have it, that we may see
whence the like methods, still taken to expose good people,
and baffle good designs, are copied.
1. They represent themselves as very loyal to the govern-
, ment, and mightily concerned for the honour and interest of
it; and would have it thought that the king had no such low-
ing faithful subjects in all his dominions as they were, none so
sensible of their obligations to him, v. 14. Because we are
salted with the salt of the palace, so it is in the margin ; “We
have our salary from the court, and could no more live with-
out it, than flesh could be preserved without salt;” or, as
some think, their pay or pension was sent them in salt ; or,
“Because we had our education in the palace, and were
brought up at the king's table,” as we find, Dan. i. 5. These
were they whom he intended to prefer; they did eat their por-
tion of the king's meat. Now, in consideration of this, it is
not meet for us to see the king's dishonour ; and therefore they
urge him to stop the building of the temple, which would cer.
tainly be the king's dishonour more than anything else. Note,
A secret enmity to Christ, and his gospel, is often gilded over
with a pretended affection to Caesar and his power. The
Jews hated the Roman government, and yet, to serve a turn,
could cry, We have no king but Caesar. But, (to allude to
this,), if they that lived upon the crown thought themselves
bound in gratitude thus to support the interest of it, much
more reason have we thus to argue ourselves into a pious con-
cern for God's honour; we have our maintenance from the God
of heaven, and are salted with his salt, live upon his bounty,
and are the care of his providence; and therefore it is not
'meet for us to see his disho,\our, without resenting it, and doing
what we can to prevent it.
2. They represent the Jews as disloyal, and dangerous to
the government; that Jerusalem was the rebellious and bad
city, (v. 12.) hurtful to kings and provinces, v. 15. See how
Jerusalem, the joy of the whole earth, (Ps. xlviii. 2.) is here re-
proached as the scándal of the whole earth. The enemies of
the church could not do the bad things they design against it,
if they did not first give it a bad name. Jerusalem had been
a loyal city to its rightful princes, and its present inhabitants
were as well affected to the king and his government, as any
9f his provinces whatsoever. Daniel, who was a Jew, had
lately approved himself so faithful to his prince, that his worst
Snemies could find no fault in his management, Dan. vi. 4.
But thus was Elijah, most unjustly charged with troubling
Jºrael, the apostles with turning the world upside down, and
Christ himself with perverting the nation, and forbidding to
give tribute to Casar ; and we must not think it strange, if the
same game be still played. . Now here,
(1.) The history of what was past is invidious ; that, within
his city, sedition had been moved of old time, and, for that
cause, it was destroyed, v. 15. It cannot be denied but that
there was Some colour given for this suggestion, by the at-
tempts of Jehoiakim and Zedekiah to shake off the yoke of the
king of Babylon, which, if they had kept close to their reli-
gion and the temple they were now rebuilding, they had never
come under ; but it must be considered, # That they were
themselves, and their ancestors, sovereign princes, and their
effºrts to recover their rights, if there had not been in them
VoI. I. 7 D
the violation of an oath, for aught I know, had been justifiable,
and successful too, had they taken the right method, and made
to be a notorious lie.
their peace with God first. [2.] Though these Jews, and
their princes, had been guilty of rebellion, yet it was unjust
, therefore to fasten this as an indelible brand upon this city
as if that must, for ever after, go under the name of the rebe
lious and bad city. The Jews, in their captivity; had given
such specimens of good behaviour, as were sufficient, with
any reasonable men, to roll away that one reproach ; for they
were instructed (and we have reason to hope that they ob-
served their instructions) to seek the peace of the cities where
they were captives, and pray to the Lord for it, Jer. xxix. 7.
It was therefore very unfair, yet not uncommon, for them to
impute the iniquity of the fathers to the children. . .
(2.) Their information concerning what they were now doing
was grossly false, in matter of fact. Very careful they are to
inform the king that they had set up the walls of this city, hay,
had finished them, so it is in the margin, and joined the foun-
dations, (v. 12.) when it was far from being the case. They
had only begun to build the temple, which Cyrus commanded
them to do, but as for the walls, there was nothing done, nor
designed, toward the repair of them, as appears by the condi-
tion they were in, many years after, (Neh. i. 3.) all in ruins.
What shall be given, and what done, to these false tongues ;
these false pens, sharp arrows, doubtless, of the mighty, and
coals of juniper ? Ps. cxx. 3, 4. If they had not been perfectly
lost to all virtue and honour, they would not, and if they had
not been very secure of the king's countenance, they durst not,
have written that to the king which all their neighbours knew
See Prov. xxix. 12.
(3:) Their prognostics of the consequences were altogether
groundless and absurd. They are very confident, and would
have the king believe it upon their word, that, if this city be
built, not only the Jews would pay no toll, tribute, or custom,
(v. 13.) but (since a great lie is as soon spoken as a little one)
that the king would have no portion at all on this side thé
river, (v. 16.) that all the countries on this side Euphrates
would instantly revolt, drawn to it by their example ; and if
the prince in possession should connive at this, he would
wrong, not only himself, but his successors, Thou shalt en-
damage the revenue of the kings.’ See how every line in this
letter breathes both the subtilty and malice of the old serpent.
7 Then sent the king an answer unto Rehum .
the chancellor, and to Shimshai the scribe, and to
the rest of their companions that dwell in Samaria,
and unto the rest beyond the river, Peace, and at
such a time. 18. The letter which ye sent unto us
hath been plainly read before me. 19 And I com-
manded, and search hath been made, and it is found
that this city of old time hath made insurrection
against kings, and that rebellion and sedition have
been made therein. 20 There have been mighty
kings also over Jerusalem, which have ruled over
all countries beyond the river; and toll, tribute
and custom, was paid unto them. 21 Give ye now
commandment to cause these men to cease, and that
this city be not builded, until another commandment
shall be given from me. 22 Take heed now that ye
fail not to do this: why should damage grów to the
hurt of the kings? 23 Now when the copy of king
Artaxerxes’ letter was read before Rehum, and
Shimshai the scribe, and their companions, they
went up in haste to Jerusalem, unto the Jews, and
made them to cease by force and power. 24. Then
ceased the work of the house of God which is at
Jerusalem. So it ceased unto the second year of
the reign of Darius king of Persia. . .
Here we have, I. The orders which the king of Persia gave,
in answer to the information sent him by the Samaritans
against the Jews. He suffered himself to be imposed upon
by their fraud and falsehood, took no care to examine the
allegations of their petition concerning that which the Jews
were now doing, but took it for granted that the charge was
true, and was very willing to gratify them with an order of
council to stay proceedings.
1. He consulted the records concerning Jerusalem, and
found that it had indeed rebelied against the king of Babylon,
and therefore that it was, as they called it, a bad city, v. 19
And withal, that, in times past, kinº reigned there, to
BEFoEE CHRIST, 520.
The building begun again.
EZ RA, W.
whom all the countries on that side the river had been tribut-
aries, (v. 20.) and that therefore there was danger, that, if
ever they were able, (which they were never likely to be,)
they would claim them again. Thus he says as they said,
and pretends to give a reason for it. See the hard fate of
princes, who must see and hear with other men's eyes and
ears, and give judgment upon things as they are represented
to them, which things are often represented falsely. There-
fore, God's judgment is always just, because he sees things as
they are, and it is according to truth. . .
.2. He appointed these Samaritans to stop the building of the
city immediately, till further orders should be given about it,
v. 21, 22. Neither they, in their letter, nor he in his order,
make any mention of the temple, and the building of that,
because both they and he knew that they had not only a
permission, but a command, from Cyrus to rebuild that, which
even these Samaritans had not the confidence to move for the
repeal of ; they spake only of the city, “I’let not that be built,”
that is, “ as a city with walls and gates; whatever you do,
prevent that, lest damage grow to the hurt of the kings :” he
would not that the crown should lose by his wearing it.
II. The use which the enemies of the Jews made of these
orders, so fraudulently obtained ; upon the receipt of them,
they went up in haste to Jerusalem, v. 23. Their feet ran to
evil, Prov. i. 16. They were impatient till the builders were
served with this prohibition, which they produced as their
Warrant to make them cease by force and power. As they
abused the king in obtaining this order by their mis-informa-
tions, so they abused him in the execution of it : for the order
was only to prevent the walling of the city; but, having force
and power on their side, they construed it as relating to the
temple, for that was it, which they had an ill will to, and
which they only wanted some colour to hinder the building
of. There was indeed a general clause in the order, to cause
these men to cease, which had reference to their complaint
about building the walls; but they applied it to the building
of the temple. See what need we have to pray, not only for
kings, but for all in authority under them, and the governors
sent by them, because the quietness and peaceableness of our
lives, in all godliness and honesty, depend very much upon the
integrity and wisdom of inferior magistrates, as well as the
Supreme. -
The consequence was, that the work of the house of God
ceased for a time, through the power and insolence of its ene-
mies; and so, through the coldness and indifferency of its
friends, it stood still till the second year of Darius Hystaspes,
for to me it seems clear, by the thread of this sacred history,
that it was that Darius, v. 24. Though now a stop was put
to it by the violence of the Samaritans, yet that, soon after,
they might have gone on by connivance, if they had had a
due affection to the work, appears by this, that, before they
had that express warrant from the king for doing it, (ch. vi.)
they were reproved by the prophets for not doing it; ch. v. 1.
Compared with Hag. i. 1, &c. If they had taken due care to
inform Cambyses of the truth of this case, perhaps he had
recalled his order ; but, for aught I know, some of the build-
ers were almost as willing it should cease as the adversaries
themselves were. At some periods, the church has suffered
more by the coldness of its friends than by the heat of its ene-
mies ; but both together commonly make church work slow
work. -
CHAP. V.
We left the temple work at a full stop , but, being God's work, if shall be
revived, and here we have an account of the reviving of it. It was hin-
dered by might and power, but it was set a-going again by the Spirit of
the Lord of hosts. Aow here we are told hold that blessed Spirit, I.
Jº'arned its cool-hearted friends, and excited them to build, v. 1, 2. II.
Cooled its hot-headed enemies, and brought them to better, tempers ; for
though they secretly distiked the work, as much as those in the foregoing
chapter, yet, I. They were more mild toward the builders, v. 3–5, 3.
They were more fair in their representation of the matter to the king, which
here we have an account of, v. 6—17.
I Tº the prophets, Haggai the prophet, and
Zechariah the son of Iddo, prophesied unto
the Jews that were in Judah and Jerusalem in the
name of the God of Israel, even unto them. 2 Then
rose up Zerubbabel the son of Shealtiel, and Jeshua
the son of Jozadak, and began to build the house
of God which is at Jerusalem : and with them were
the prophets of God helping them. -
Some reckon that the building of the temple was suspended
for only nine years; I am willing to believe that fifteen years
were the utmost ; during which time they had an altar and a
abernacle, which, no doubt, they made use of. When we
thus: Unto Darius the king, all peace.
cannot do what we would, we must do what we can, in the
service of God, and be sorry we can do no better. But the
counsellors that were hired to hinder the work, (ch. iv. 5,)
told them, and perhaps with a pretence to inspiration, that
the time was now come, for the building of the temple, Hag. i.
2. They might urge that it was long ere the time came for the
building of Solomon's temple ; and thus the people were made
easy in their own ceiled houses, while God’s house lay waste.
Now here we are told how life was put into that good cause
which seemed to lie dead. * . -
1. They had two good ministers, who, in God’s name, ear-
nestly persuaded them to put the wheel of business in motion
again ; these were Haggai and Zechariah, who both began to
prophecy in the second year of Darius, as appears, Hag. i. 1.
Zech. i. 1. Observe. (1.) The temple of God among men is
to be built by prophecy, not by secular force, (that often
hinders it, but seldom furthers it,) but by the word of God;
as the weapons of our warfare, so the instruments of our build-
ing are not carnal, but spiritual, and they are the ministers of
the gospel, that are the master-builders. (2.) It is the busi-
ness of God’s prophets to stir up God’s people to that which
is good, and to help them in it, to strengthen their hands, and,
by suitable considerations fetched from the word of God, to
quicken them to their duty, and encourage them in it. (3.)
It is a sign that God has mercy in store for a people, when he
raises up prophets among them to be their helpers in the way
and work of God, their guides, overseers, and rulers. -
Further observe, [1..] To whom these prophets were sent.
They prophesied unto the Jews, (for, as to them pertained the
giving of the law, so also the gift of prophecy, and therefore
they are called the children of the prophets, (Acts iji. 25.)
because they were educated under their tuition and instruc-
tion,) even unto them, wyſon them, even upon them, so it is in
the original, as Ezekiel prophesied upon the dry bones, that they
might live, Ezek. xxxvii. 4. They prophesied against them,
so Bishop Patrick, for they reproved them because they did not
build the temple. The word of God, if it be not received now
as a testimony to us, will be received another day as a testi-
mony against us, and will judge us. [2.] Who sent them.
They prophesied in the name, or, as some read it, in the cause,
or, for the sake, of the God of Israel ; they spake by com-
mission from him, and argued from his authority over them,
his interest in them, and the concern of his glory among them. .
2. They had two good magistrates, who were forward and
active in this work; Zerubbabel their chief prince, and Jeshua
their chief priest, v.2. They that are in places of dignity and
power ought with their dignity to put honour upon, and with
their power to put life into, every good work; thus it becomes
them that precede, and them that preside, with an exemplary
care and zeal, to fulfil all righteousness, and to go bafore in a
good work. These great men thought it no disparagement to
them, but a happiness, to be taught and prescribed to by the
prophets of the Lord ; and were glad of their help in reviving
this good work. Read the first chapter of the prophecy of
Haggai here, (for that is the best comment on these two
verses,) and see what great things God does by his word,
which he magnifies above all his name, and by his Spirit
working with it
3. At the same time came to them Tatnai, governor
on this side the river, and Shethar-boznai, and their
companions, and said thus unto them, Who hath
commanded thee to build this house, and to make
up this wall 2 4 Then said we unto them after this
manner, What are the names of the men that make
this building 2 5 But the eye of their God was
upon the elders of the Jews, that they could not
cause them to cease, till the matter came to Darius:
and then they returned answer by letter concerning
this matter. 6 The copy of the letter that Tatnai,
governor on this side the river, and Shethar-boznai,
and his companions the Apharsachites, which were
on this side the river, sent unto Darius the king: 7
They sent a letter unto him, wherein was written
8 Be it
known unto the king, that we went into the province
of Judea, to the house of the great God, which is
builded with great stones, and timber is laid in the
walls, and this work goeth fast on, and prospereth
in their hands. 9 Then asked we those elders, and
said unto them thus, Who commanded you to build,
1122 -
BEFORE CHRIST, 519.
|
EZRA, W.
The account sent to king Darius.
this house, and to make up these walls 10 We
asked their names also, to certify thee, that we
might write the names of the men that were the chief
of them. 11 And thus they returned us answer, say-
ing, We are the servants of the God of heaven and
earth, and build the house that was builded these
many years ago, which a great king of Israel build-
ed and set up. 12 But after that our fathers had
provoked the God of heaven unto wrath, he gave
them into the hand of Nebuchadnezzar the king of
Babylon, the Chaldean, who destroyed this house,
and carried the people away into Babylon. 13 But
in the first year of Cyrus the king of Babylon, the
same king Cyrus made a decree to build this house of
God. 14 And the vessels also of gold and silver of
the house of God, which Nebuchadnezzar took out
Gf the temple, that was in Jerusalem, and brought
them into the temple of Babylon, those did Cyrus
the king take out of the temple of Babylon, and they
were delivered unto one whose name was Sheshbaz-
2ar, whom he had made governor; 15 And said
aunto him, Take these vessels, go, carry them into
the temple that is in Jerusalem, and let the house of
“God be builded in his place. 16 Then came the
:Same Sheshbazzar, and laid the foundation of the
thouse of God which is in Jerusalem : and since that
time, even until now, hath it been in building, and
yet it is not finished. 17 Now, therefore, if it seem
good to the king, let there be search made in the
king’s treasure-house, which is there at Babylon,
whether it be so that a decree was made of Cyrus
the king to build this house of God at Jerusalem,
and let the king send his pleasure to us concerning
this matter.
We have here, I. The cognizance which their neighbours
soon took of the reviving of this good work; a jealous eye, it
seems, they had upon them, and no sooner did the Spirit of
“God stir up the friends of the temple to appear for it, than the
revil spirit stirred up its enemies to appear against it. While
‘the people built and ceiled their own houses, their enemies
gave them no molestation, (Hag. i. 4.) though the king's
corder was to put a stop to the building of the city, ch. iv. 21.
But, when they fell to work again at the temple, then the
alarm is taken, and all heads are at work to hinder it, v. 3, 4.
The adversaries are here named, Tatnai and Shethar-boznai;
the governors we read of (ch. iv.) were, it is probable, dis.
placed at the beginning of this reign, as is usual; it is the
policy of princes often to change their deputies, proconsuls,
and rulers of provinces. These, though real enemies to the
building of the temple, were men of better temper than the
other, and that made some conscience of telling truth ; if all
nen have not faith, (2 Thess. iii. 2.) it is well some have, and
a sense of honour. The church's enemies are not all alike
wicked and unreasonable. The historian begins to relate
what passed between the builders and those inquisitors, (v. 3,
4.) but breaks off his account, referring himself to the ensuing
copy of the letter they sent to the king, where the same ap-
pears more fully, and at large, which he began to abridge, (v.
4.) or make an extract out of, though, upon second thoughts,
he inserted the whole.
II. The care which the Divine Providence took of this good
work, v. 5. The eye of their God was upon the elders of the
Jews, who were active in the work, so that their enemies could
‘not cause them to cease, as they would have done, till the
matter came to Darius. They desired they would only cease,
till they had instructions from the king about it. But they
would not so much as yield them that, for the eye of God was
wpon them, even their God. And, 1. That baffled their ene-
mies, infatuated and enfeebled them, and protected the build-
ters from their malicious designs. While we are employed in
“God’s work, we are taken under his special protection; his
eye is upon us for good, seven eyes upon one stone in his tem-
ple : see Zech. iii. 9; iv. 10. 2. That quickened them ; the
•elders of the Jews saw the eye of God “oon them, to observe
what they did, and own them in what they did well, and then
they had courage enough to face their enemies, and to go on
vigorously with their work, notwithstanding all the opposition
they met with. Our eye upon God, observing his eye upon us,
—ºr "
will keep us to our duty, and encourage us in it, when the
difficulties are ever so discouraging. e
III. The account they sent to the king of this matter ; in
which we may observe, -
1. How fully the elders of the Jews gave the Samaritans
an account of their proceedings. They, finding them both
busy and prosperous, that all hands were at work to run up
this building, and that it went fast on, put these questions to
them : “By what authority do you these things, and, who
gave you that authority ? Who set you to work? Have you that
which will bear you out !” To this they answered, that they
had sufficient warrant to do what they did ; for, (1.) “.. We
are the servants of the God of heaven and earth : the God we
worship is not a local deity, and therefore we cannot be
charged with making a faction, or setting up a sect, in build-
ing this temple to his honour; but we may pay our homage to
a God on whom the whole creation depends, and therefore
ought to be protected and assisted by all, and hindered by
none.” It is the wisdom, as well as duty, of kings, to coun-
tenance the servants of the God of heaven. (2.) “We have a
prescription to this house; it was built for the honour of our
God, by Solomon, many ages ago. It is no novel invention ofour
own; we are but raising the foundations of many generations,’’.
Isa. º. 8, 12. (3.) “It was to punish us for our sins that we
were, for a time, put out of the possession of this house ; not
because the gods of the nations had prevailed against Quº God,
but because we had provoked him, (v. 12.) for which he de-
livered us and our temple into the hands of the king of Baby-
lon, but never intended thereby to put a final period to our re-
ligion. We were only suspended for a time, not deprived for
ever.” (4.) “We have the royal decree of Cyrus to justify
us, and bear us out, in what we do. He not only permitted
and allowed us, but charged and commanded us, to build this
house, (v. 13.) and to build it in its place, (v. 15.) the same
place where it had stood.before.”. He ordered this, not only
in compassion to the Jews, but in veneration of their 993,
saying, He is the God. He also delivered the vessels of the
temple to one whom he intrusted to see them restored to their
ancient place and use, v. 14. And they had these tº show, in
confirmation of what they alleged. (5.) “The building was
begun, according to this order, as soon as ever We were re-
turned, so that we have not forfeited the benefit of the order,
for want of pursuing it in time ; still it has been in building:
but because we have met with opposition, it is not finished.”
But observe, they mention not the falsehood and malice of the
former governors, nor make any complaint of that, though they
had cause enough; to teach us not to render bitterness for
bitterness, nor the most just reproach for that which is most
unjust, but to think it enough if we can obtain fair treatment
for the future, without an invidious repetition of former in-
juries, v. 16. This is the account they give of their proceedings;
not asking what authority they had to examine them, or up:
braiding them with their idolatry, and superstitions, and
medley religion. Let us learn hence, with meekness and fear,
to give a reason of the hope that is in us, (i Pet. iii. 15.) rightly
to understand, and then readily to declare, what we do in
God’s service, and why we do it. -
2. How fairly the Samaritans represented this to the king.
(1.) They call the temple at Jerusalem, the house of the great
God; (v. 8.) for, though the Samaritäns, as it should seem,
had yet gods many, and lords many, they owned the God of
Israel to be the great God, that is above all gods; “It is the
house of the great God, and therefore we dare not oppose the
building of it, without orders from thee.” (2.) They tell him
truly what was done, not as their predecessors did, that they
were fortifying the city, as if they intended war, but only rear-
ing the temple, as those that intended worship, v. 8. (3.)
They fully represent their plea, tell him what they had to say
for themselves, and are willing that the cause should be set
in a true light. Lastly, They leave it to the king to consult
the records, whether &nt, had indeed made such a decree,
and then to give directions as he should think fit, v. 17. We
have reason to think, that, if Artaxerxes, in the foregoing
chapter, had had the Jews' cause as fairly represented to him
as it was here to Darius, he would not have ordered the work
to be hindered. God's people could not be persecuted, if
they were not belied ; could not be baited, if they were not
dressed up in bears' skins. Let but the cause of God and
truth be fairly stated, and fairly heard, and it will keep its
ground.
CHAP. VI.
Hop solemnly the foundation of the temple was laid, we read, ch. iii. Hote
slowly the building went on, and with how much difficulty, we found, ch.
iv, and v. Buf, how gloriously the top-stone unas, at length; brought forth
with shoutings we find in this chapter : and jºwe, at this distance of
4) -
Barone CHRIST, 519.
EZR A, WI. Darius's decree in favour of the Jews.
time, when we read of it, may cry, Grace, grace to it. As for God, his
work is perfect ; it may be slow work, but it will be sure work. We
have here, I. A recital of the décree of Cyrus, for the building of the
temple, v. 1–5. II. The enforcing of that decree, by a new order from
Darius, for the perfecting # that work, v. 6-12. III. The finishing of
it thereupon, v. i3–15. Iº. The solemn dedication of it, when it was
built, v. 16-18. And the handselling of it (as I may say) with the cele-
bration of the passover, v. 19–22. ... And now we may say, that, in Ju-
'dah and Jerusalem, things went well, very well.
1 / THEN Darius the king made a decree, and search
was made in the house of the rolls, where the
treasures were laid up in Babylon. 2 And there.
was found at Achmetha, in the palace that is in the
province of the Medes, a roll, and therein was a
record thus written: 3 In the first year of Cyrus
the king, the same Cyrus, the king made a decree
concerning the house of God at Jerusalem, Let the
house be builded, the place where they offered sacri-
fices, and let the foundations thereof be strongly
laid ; the height thereof threescore cubits, and the
breadth thereof threescore cubits; 4 With three
rows of great stones, and a row of new timber: and
let the expences be given out of the king’s house.
5 And also let the golden and silver vessels of the
house of God, which Nebuchadnezzar took forth out.
of the temple which is at Jerusalem, and brought
unto Babylon, be restored and brought again unto
the temple which is at Jerusalem, every one to his
place, and place them in the house of God. 6 Now
therefore, Tatnai, governor beyond the river, She-
thar-boznai, and your campanions the Apharsa-
chites, which are beyond the river, be ye far from
thence ; 7 Let the work of this house of God alone:
let the governor of the Jews, and the elders of the
Jews, build this house of God in his place. 8
Moreover, I make a decree what ye shall do to the
elders of these Jews, for the building of this house
of God: that, of the king’s goods, even of the tribute
beyond the river, forth with expences be given unto
these men, that they be not hindered.
of heaven, wheat, salt, wine, and oil, according to
the appointment of the priests which are at Jerusa-
lem, let it be given them day by day without fail;
10 That they may offer sacrifices of sweet savours
unto the God of heaven, and pray for the life of the
king, and of his sons. 11. Also I have made a decree
that whosoever shall alter this word, let timber be
pulled down from his house, and, being set up, let
him be hanged thereon ; and let his house be made
a dunghill for this. -
caused his name to dwell there, destroy all kings
and people that shall put to their hand to alter and
to destroy this house of God which is at Jerusalem.
I Darius have made a decree; let it be done with
speed, . . .
We have here, I. The decree of Cyrus, for the building of
the temple, repeated. To this the Samaritans referred them-
selves, because the Jews pleaded it, and perhaps hoped it
would not be found; and then their plea would be overruled,
an stop put to their work. Search was ordered to be made
fo' ' among the records, for, it seems, the tribes had not taken
care to provide themselves with an authentic copy of it, which
might have stood them in good stead, but they must appeal to
the original. It was looked for in Babylon, (v. 1.) where
Cyrus was when he signed it. But, when it was not found
there, Darius did not make that a pretence to conclude that
therefore there was no such decree, and thereupon to give
judgment against the Jews; but, it is probable, having him-
self heard that such a decree was certainly made, he ordered
the rolls in other places to be searched, and, at length, it was
found at Achmetha, in the province of the Medes, v.2. Per-
haps, some, that durst not destroy it, yet hid it there, out of
ill-will to the Jews; that they might lose the benefit of it. But
Providence to orº, that it came to light; and it is here
Y- - J 124. .
them each to their place in the house of God;
II. The confirmation of it by a decree of
upon it, and in pursuance of it. . By which,
• * , , , , - i - 9 And that
which they have need of, both young bullocks, and
rams, and lambs, for the burnt-offerings of the God
12 And the God that hath
—f
inserted, v. 3—5. 1. Here is a warrant for the building of the
temple, Let the house of God at Jerusalem, yea, let that house, be
builded; so it may be read, within such and such dimensions,
and with such and such materials. 2. A warrant for the tak-
ing of the expenses of the building out of the king's revenue,
v. 4. We do not find that they had received, what was here
ordered them, the face of things at court being soon changed.
3. A warrant for the restoring of the vessels and utensils of the
temple, which Nebuchadnezzar had taken away, (v. 5.) with
*
an order that the priests, the Lord’s ministers, should return
se
Darius, grounded
1. He forbids his officers to do anything in opposition to.
the building of the temple. The manner of expression inti-
mates that he knew they had a mind to hinder it ; Be ye far
from thence; (v. 6.) “Let 'the work of this house of God alone,
v. 7. Thus was the wrath of the enemy made to praise God,
and the remainder thereof did he restrain,
2. He orders them, out of his own revenue, to assist the
builders with money. (1.) For carrying on the building, v.8-
Herein, he pursues the example of Cyrus, v. 4. (2) For
maintaining the sacrifices, there, when it was built, v. 9. He
orders that they should be supplied with every thing they
wanted, both for burnt offerings and meat-offerings. He was,
content it should be a rent-charge upon, his revenue, and
orders it to be paid every day, and this without fail, that they
may offer sacrifices, and prayers with them, (for the patriarchs,
when they offered sacrifices, called on the name of the Lord, so:
did Samuel, Elijah, and others,) for the life, that is, the hap-
piness and prosperity, of the king and his sons, v. 10.
See:
here how he gives honour, [1..] To Israel’s God, whom he
calls once and again the God of heaven. [2.]. To his minis-
ters, in ordering his commissioners to give out supplies for the:
temple service, at the appointment of the priests; they that
thought to have controlled them, now must be, in this matter,
at their command. It was a new thing for God’s priests to:
have such an interest in the public money. [3.] To prayer,
That they may pray for the life of the king. He knew they
were a praying people, and had heard that God was nigh to:
them in all that which they called upon him for. He was,
sensible he needed their prayers, and might receive benefit by
them ; and was therefore kind to them, that he might have an:
interest in their prayers. It is the duty of God’s people tos
pray for those that are in authority over them, not only for the:
good and gentle, but also for the froward ; but they are parti-
cularly bound, in gratitude, to pray for their protectors and
benefactors; and it is the wisdom of princes to desire their
prayers, and to engage them. Let not the greatest princes.
despise the prayers of the meanest saints; it is desirable to-
have them for us, and dreadful to have them against us.
3. He enforces his decree with a penalty ; (v. 11.) “Let
none either oppose the work and service of the temple, or with:
hold the supports granted to it by the crown, upon pain of
death. If any alter this decree, let him be” (hanged before his-
own door, as we say) “ hanged upon a beam of his own house,
;as an execrable man, let his house be made a dung-
4. He entails a divine curse upon all those kings and people.
that should ever have any hand in the destruction of this house,
v. 12. What he could not do himself for the protection of the
temple, he desires that God, to whom vengeance belongs, would
do." This bespeaks him zealous in the cause ; and thoughs .
this temple was, at length, most justly destroyed by the
righteous hand of God, yet perhaps the Romans, who were:
the instruments of that destruction, felt the effects of this curse,
for that empire sensibly declined ever after. . r
Now from all this we learn, (1.) That the heart of kings is.
in the hand of God, and he turns it which way soever her
pleases; what they are, he makes them to be, for he is King’
of kings. (2.) That when God’s time is come for the accom-
plishing of his gracious purposes concerning his church, he
will raise up instruments to do it, from whom such good ser-
vice was not expected. The earth sometimes helpeth the woman,
(Rev. xii. 16.) and those are made use of, for the defence of
religion, that have little religion themselves. (3.) That what
is intended for the prejudice of the church, has often, by the
overruling providence of God, been made serviceablé to it,
Philip. i. 12. The enemies of the Jews, in appealing to Da-
rius, hoped to get an order to suppress them, but, instead of
that, they got an order to supply them. Thus out of the eater
comes forth meat. The apocryphal Esdras, (or Ezra, ) book I.
ch. iii. and iv. gives another account of this decree in favour of "
the Jews, that Darius had vowed, that, if ever he came to the
kingdom, he would build the temple at Jerusalem, and that
g
BEFoRE CHRIST, 516. . . .
The dedication of the temple.
EZ RA, WI.
2erubbabel, who was one of his attendants, (whereas it is, I'
‘plain here, that, he was now at Jerusalem,) for making an
ingenious discourse before him, on that subject, (Great is the
truth, and will prevail, ) was bid to ask what recompence he
would, and asked only for this order, in pursuance of the
&ing's vow. . . . . .
13 Then Tatnai, governor on this side the river,
‘Shethar-boznai, and their companions, according to
‘that which Darius the king had sent, so they did.
speedily. 14 And the elders of the Jews builded,
and they prospered through the prophesying of
Haggai the prophet, and Zechariah the son of Iddo:
and they builded, and finished it, according to the
commandment of the God of Israel, and according.
to the commandment of Cyrus, and Darius, and
Artaxerxes king of Persia. 15 And this house was
finished on the third day of the month Adar, which
was in the sixth year of the reign of Darius the
Aking. 16 And the children of Israel, the priests
and the Levites, and the rest of the children of the
captivity, kept the dedication of this house of God.
with joy, 17 And offered at the dedication of this
‘house of God an hundred bullocks, two hundred
'rams, four hundred lambs; and, for a sin-offering
£or all Israel, twelve he-goats, according to the
number of the tribes of Israel. 18 And they set
the priests in their divisions, and the Levites in
their courses, for the service of God which is at
Jerusalem ; as it is written in the book of Moses.
19 And the children of the captivity kept the pass-
cover upon the fourteenth day of the first month. 20
For the priests and the Levites were purified toge-
ther, all of them were pure, and killed the passover
for all the children of the captivity, and for their
brethren the priests, and for themselves.
the children of Israel, which were come again out
of captivity, and all such as had separated them-
:selves unto them from the filthiness of the heathen
of the land, to seek the LoRD God of Israel, did
seat,
:Seven days with joy: for the Lord had made them
joyful, and turned the heart of the king of Assyria
‘unto them, to strengthen their hands in the work of
the house of God, the God of Israel. - -
... Here we have, 1. The Jews' enemies made their friends.
When they received this order from the king, they came with
‘as much haste to encourage and assist the work, as their pre-
“decessors had to put a stop to it, ch. iv. 23. What the king
ordered, they did, and, because they would not be thought to
‘do it with reluctancy, they did it speedily, v. 13. The king's
moderation made them, contrary to their own inclination,
‘moderate too. . - - . . .
... II. The building of the temple carried on, and finished, in a
Hittle time, v. 14, 15. Now the elders of the Jews builded with
Sheerfulness. For aught I know, the elders themselves la-
*9tured at it with their own hands; and, if they did, it was no
<disparagement to their eldership, but an encouragement to the
other workmen. 1. They found themselves bound to it by the
ºommandment of the God of Israel, who had given them power,
that they might use it in his service. 2. They found themselves
shamed into it by the commandment of the heathen kings,
*Qyrus formerly, Darius now, and Artaxerxes sometime after.
*Can the elders of the Jews be remiss in this good work, when
these foreign princes appear so warm in it? Shall native
Israelites grudge their pains and care about this building,
when strangers grudge not to be at the expense of it? 3. T hey
ºfound themselves encouraged in it by the prophesying of Hag-
ºi, and Zechariah, who, it is likely, represented to them (as
Bishop Patrick suggests) the wonderful goodness of God’in.
inclining the heart of the king of Persia to favour them, thus.
And now the work went on so prosperously, that, in four years'
time, it was brought to perfection. As for God, his work is per-
{; . The gošpel church, that spiritual temple, is long in the
building, but it will be finished at last, when the mystical body
is completed. Every believer is a living temple, building up
himself in his most holy faith; much opposition is given to this
work by Satan and our own corruptions; we trifle, and pro-
22 And kept the feast of unleavened bread
céed in it with many stops and pauses; but he that has begun
the good work will see it performed, and will bring forth judg-
ment unto victory.
ory. ... Spirits of just men will be made perfect.
III. The dedication of the temple: When it was built, being
designed only for sacred uses, now they showed by an erample
how it should be used, which (says Bishop Patrick) is the pro-
per sense of the word dedicate. They entered upon it with
solemnity, and, probably, with a public declaration of the
separating of it from common uses, and the surrender of it to
the honour ºf God, to be employed in his worship. 1. The
persons employed in this service were not only the priests and
Levites, who officiated, but the children of Israel, some of each
of the twelve tribes, though Judah and Benjamin were the chief,
and the rest of the children of the captivity or transportation ,
which intimates that there were many beside the children of
Israel, of other nations, who transported themselves with them,
and became proselytes to their religion; unless we read it,
even the remnant of the children of the captivity, and then, we
may suppose, notice is hereby taken of their mean and afflict-
ed condition, because the consideration of that helped to make
them devout and serious in this and other religious exercises.
A sad change | The children of Israel are become children of
the captivity, and there appears but a remnant of them, accord-
ing to that prediction, (Isa. vii. 3.) Shear-jashwb, The remnant
shall return. The sacrifices that were offered upon this occa-
sion, were, bullocks, rams, and lambs, (v. 17.) for burnt-offer-
ings and peace-offerings; not to be compared, in number, with
what had been offered at the dedication of Solomon's temple,
but, being according to their present ability, it was accepted,
for, after a great trial of affliction, the abundance of their joy,
and their deep poverty, abounded to the riches of their liberality,
2 Cor. viii. 2. These hundreds were more to them than Solo-
mon’s thousands were to him. But, beside these, they offered
twelve he-goats for sin-offerings, one for every tribe, to make
atonement for their sins, which they looked upon as uecessary,
in order to the acceptance of their services. Thus, by getting
iniquity taken away, they would free themselves from that
which had been the sting of their late troubles, and which, if
not removed, would be a worm at the root of their present com-
forts. 3. This service was performed with joy; they were all
glad to see the temple built, and the concerns of it in so good
a posture. Let us learn to welcome holy ordinances with joy,
and attend on them with pleasure ; let us serve the Lord with
gladness. Whatever we dedicate to God, let it be done with
joy, that he will please to accept of it. 4. When they dedi-
cated the house, they settled the household ; small comfort
could they have in the temple, without the temple service, and
therefore they set the priests in their divisions, and the Levites in
their courses, v. 18. Having set up the worship of God in this
dedication, they took care to keep it up, and made the book of
Moses their rule, to which they had an eye in this establish-
ment. Though the temple service could not now be performed
with so much pomp and plenty as formerly, because of their
poverty, yet, perhaps, it was performed with as much purity,
and close adherence to the divine institution, as ever, which
was the true glory of it. No beauty like the beauty of holi-
IlêSS. . . . . . .
IV. The celebration of the passover in the newly erected .
temple. Now that they were newly delivered out of their
bondage in Babylon, it was seasonable to commemorate their
deliverance out of their bondage in Egypt. Fresh mercies
should put us in mind of former mercies. We may suppose
that they had kept the passover, after a sort, every year since
their return, for they had an altar and a tabernacle. But they
were ilable to frequent disturbances from their enemies, were
straitened for room, and had not conveniences about them, so
that they could not do it with due solemnity till the temple
was built; and now they made a joyful festival of it, it falling
out in the next month, after the temple was finished and dedi-
cated, v. 19. . . . - . . . . . . . . . . . .
Notice is here taken, 1. Of the purity of the priests and
Levites that killed the passover, v. 20. In Hezekiah’s time,
they were many of them under blame for not purifying them.
selves. But now it is observed, to their praise, that they were
‘purified together, as one man, so the word is ; they were unani-
mous both in their resolutions, and in their endeavours, to
make and keep themselves ceremonially clean for this solem-
nity; they joined together in their preparations, that they
Inight help one another, so that all of them were pure, to a man.
The purity of ministers adds much to the beauty of their mi-
nistration : So does their unity. 2. Of the proselytes, that
communicated with them in this ordinance. All such as had
Separated themselves unto them, had left their country and the
Superstitions of it, and cast in their lot with the Israel of God,
and had turned from the filthiness of the 'ºn of the land, both
IBEFORE CHRIST, 457.
Ezra goes up from Babylon.
EZR.A., VII.
their idolatries and their immoralities, to seek the Lord God of
Israel as their God, did-eat the passover. See how the pro-
selytes, the converts, are described ; they separate themselves
from the filthiness of sin, and fellowship with sinners, join
themselves to the Israel of God, in conformity and communion,
and set themselves to seek the God of Israel ; and those that
do so in sincerity, though strangers and foreigners, are wel-
come to eat of the gospel-feast, as fellow-citizens with the saints,
and of the household of God. 3. Of the great pleasure and
satisfaction wherewith they kept the feast of unleavened bread,
v. 22. The Lord had made them joyful, had given them both
cause to rejoice, and hearts to rejoice. It was now about
twenty years since the foundation of this temple was laid, and
we may suppose the old men, that then wept at the remem-
brance of the first temple, were most of them dead by this
time, so that now there were no tears mingled with their joys.
Those that are, upon good grounds, joyful, have therefore rea-
son to be thankful, because it is God that makes them to rejoice.
He is the Fountain whence all the streams of our joy flow.
God has promised, to all those who take hold of his covenant,
that he will make them joyful in his house of prayer. The par-
ticular occasion they had for joy at this time, was, that God
had twrned the heart of the emperor to them, to strengthen their
hands. If those that have been, or, we feared, would have
been, against us, prove to be for us, we may rejoice in it as a
token for good, that our ways please the Lord, (Prov. xvi. 7.)
and he must have the glory of it.
CHAP. VII.
Ezra's precious name saluted us, at first, in the title of the book, but in the
History we have not met with it, till this chapter introduces him info pub.
lic action in another reign, that of Artaxerxes. Zerubbabel and Jeshua
we will suppose, by this time, to be groun old, if not gone off ; non do we
hear any more of Haggai and Zechariah ; they have finished their testi.
mony. What shall become of the cause of God and Israel, when these
wseful instruments are laid aside 2 . Trust God, who has the residue of
the Spirit, to raise up others in their room. Ezra here, and Nehemiah
in the neart book, are as serviceable in their days, as those were in theirs.
Here is, I. An account, in general, of Ezra himself, and of his expe.
dition to Jerusalem for the public good, v. 1–10. II. A copy of the
commission which Artaxerxes gave him, v. 11–26. III. His thank-
fulness to God for it, v. 27, 28. The next chapter will give us a more
particular narrative of his associates, his journey, and his arrival at
Jerusalem.
1 Nº. after these things, in the reign of Ar-
LY taxerxes king of Persia, Ezra the son of
Seraiah, the son of Azariah, the son of Hilkiah,
2 The son of Shallum, the son of Zadok, the son of
Ahitub, 3 The son of Amariah, the son of Azariah,
the son of Meraioth, 4 The son of Zerahiah, the
son of Uzzi, the son of Bukki,
shua, the son of Phinehas, the son of Eleazar, the
son of Aaron the chief priest: 6 This Ezra went
up from Babylon; and he was a ready scribe in the .
law of Moses, which the Lo RD God of Israel had
given ; and the king granted him all his request,
according to the hand of the LoRD his God upon
him. 7 And there went up some of the children of
Israel, and of the priests, and the Levites, and the
singers, and the porters, and the Nethinims, unto
Jerusalem, in the seventh year of Artaxerxes the
king. 8 And he came to Jerusalem in the fifth
month, which was in the seventh year of the king.
9 For upon the first day of the first month began he
to go up from Babylon, and on the first day of the
fifth month came he to Jerusalem, according to the
good hand of his God upon him. 10 For Ezra had
prepared his heart to seek the law of the Lord, and
to do it, and to teach in Israel statutes and judg-
mentS.
Here is, I. Ezra's pedigree. He was one of the sons of
Aaron a priest; him God chose to be an instrument of good
to Israel, that he might put honour upon the priesthood, the
glory of which had been much eclipsed by the captivity. He
is said to be the son of Seraiah, that Seraiah, as is supposed,
whom the king of Babylon put to death, when he sacked Jeru-
salem, 2 Kings xxv. 18, 21. If we take the shortest computa-
tion, it was seventy-five years since Seraiah died; many reckon
it much longer, and, because they suppose Ezra called out, in
the prime of his time, to public service, do therefore think that
Seraiah was not his immediate parent, but his grandfather, or
great grandfather i * that he was the first eminent person
5 The son of Abi- .
that occurred in his genealogy upward, which is carried up
here as high as Aaron, yet leaving out many, for brevity sake,
which may be supplied from 1 Chron. vi. 4, &c. He was a
younger brother, or his father was Jozadak, the father of Je-
shua, so that he was not high priest, but nearly allied to the
high priest. -
II. His character ; though of the younger house, his per-
sonal qualifications made him very eminent.
He was a man of great learning. A scribe, a ready scriber
in the law of Moses, v. 6. He was very much conversant with
the scriptures, especially the writings of Moses, had the words.
ready, and was well acquainted with the sense and meaning:
of them. It is to be feared that learning ran low among the
Jews in Babylon; but Ezra was instrumental to revive it. The
Jews say that he collected and collated all the copies df the
law he could find out, and published an accurate edition of it,
with all the prophetical books, historical and poetical, that
were given by divine inspiration, and so made up the canon of
the Old Testament, with the addition of the prophecies and
histories of his own time ; if he was raised up of God, and
qualified and inclined to do this, all generations have reason.
to call him blessed, and to bless God for him. God sent to the
Jews prophets and scribes, Matt. xxiii. 34. Ezra went under
the latter denomination; now that prophecy was about to
cease, it was time to promote scripture knowledge, pursuant,
to the counsel of God, by the last of the prophets, Mal. iv. 4.
Remember the law of Moses. Gospel ministers are called scribes.
instructed to the kingdom of heaven, (Matt. xiii. 52.) New-Tes-
tament scribes. It was pity that such a worthy name as this.
should be worn as it was, in the degenerate ages of the Jewish,
church, by men who were professed enemies to Christ and his.
gospel, (Woe unto you, scribes and Pharisees,) who were:
ºned in the letter of the law, but strangers to the spirit;
Of It.
2. He was a man of great piety and holy zeal, v. 10. He
had prepared his heart to seek the law of the Lord, &c. (1.)”
That which he chose for his study, was the law of the Lord.
The Chaldeans, among whom he was born and bred, were:
famed for literature, especially the study of the stars, to which,
being a studious man, we may suppose that Ezra was tempted;
to apply himself; but he got over the temptation, the law of
his God was more to him than all the writings of their magi-
cians and astrologers, which he knew enough of with good;
reason to despise them. (2.) He sought the law of the Lord,
that is, he made it his business to inquire into it; searched
the scriptures, and sought the knowledge of God, and his mind;
and will, in the scriptures, which is to be found there, but not
without seeking. (3.) He made conscience of doing accord-
ing to it; he set it before him as his rule, formed his senti-
ments and temper by it, and managed himself in his whole.
conversation according to it. This use we must make of our
knowledge of the scriptures; for happy are we, if we do what
we know of the will of God. (4.) He set himself to teach,
Israel the statutes and judgments of that law. What he knew,
he was willing to communicate for the good of others; for the
ministration of the Spirit is given to every man to profit withal.
But observe the method; he first learned, and then taught,
sought the law of the Lord, and so laid up a good treasure,.
and then instructed others, and laid out what he had laid up.
He also first did, and then taught; practised the commandments:
himself, and then directed others in the practice of them ;
thus his example confirmed his doctrine. (5.) He prepared:
his heart to do all this; or, he fixed his heart. He took pains.
in his studies, and thoroughly furnished himself for what he
designed, and then put on resolution to proceed and persevere
in them, and thus he became a ready scribe. Moses in Egypt,
Ezra in Babylon, and both in captivity, were wonderfully fitted;
for eminent services to the church. &
III. His expedition to Jerusalem, for the good of his coun:
try. He went up from Babylon, (v. 6.) and, in four months?
time, came to Jerusalem, v. 8. It was strange that such a man
as he staid so long in Babylon, after his brethren were gone:
up ; but God sent him not thither, till he had work for him to
do there ; and none went, but those whose spirits God raised to
go up. Some think that this Artaxerxes was the same with
that Darius whose decree we had, (ch. vi.) and that Ezra came
the very year after the temple was finished ; that was the sixth,
year, this the seventh, v. 8. So Dr. Lightfoot. My worthy
and learned friend, lately deceased, Mr. Tallents, in his chro-
nological tables, places it about fifty-seven years after the
finishing of the temple ; others further on. I have only tº
observe, l. How kind the king was to him ; he granted him
all his request, whatever he desired, to put him into a capacity
to serve his country. 2. ‘How kind his people were to him ;
when he went, many more went with him, because they de-
*...
* : **, *.
BEFORE CHRIST, 457.
The commission given to Ezra.
EZ RA, VII.
*—
ur-
sired not to stay in Babylon when he was gone thence, and
because they would venture to dwell in Jerusalem when he
was gone thither. 3. How kind his God was to him ; he ob-
tained this favour from his king and country, by the good hand
of the Lord that was upon him, v. 6, 9. Note, Every creature
is that to us that God makes it to be, and from him our judg-
ment proceeds. As we must see the events that shall occur, in
the hand of God, so we must see the hand of God in the events
that do occur, and acknowledge him with thankfulness, when
we have reason to call it his good hand.
11 Now this is the copy of the letter that the king
Artaxerxes gave unto Ezra the priest, the scribe,
even a scribe of the words of the commandments
of the Lord, and of his statutes to Israel. 12 Ar-
taxerxes, king of kings, Unto Ezra the priest, a
scribe of the law of the God of heaven, perfect
peace, and at such a time. 13 I make a decree,
that all they of the people of Israel, and of his
priests and Levites, in my realm, which are minded
of their own free-will to go up to Jerusalem, go
with thee. 14 Forasmuch as thou art sent of the
king, and of his seven counsellors, to inquire con-
cerning Judah and Jerusalem, according to the law
of thy God which is in thine hand; 15 And to
carry the silver and gold, which the king and his
counsellors have freely offered unto the God of
Israel, whose habitation is in Jerusalem ; 16 And
all the silver and gold that thou canst find in all
the province of Babylon, with the free-will-offering
of the people, and of the priests, offering willingly
for the house of their God which is in Jerusalem:
17 That thou mayest buy speedily with this money,
bullocks, rams, lambs, with their meat-offerings,
and their drink-offerings, and offer them upon the
altar of the house of your God which is in Jerusa-
lem. 18 And whatsoever shall seem good to thee,
aad to thy brethren, to do with the rest of the silver
and the gold, that do after the will of your God. 19
The vessels also that are given thee for the service
of the house of thy God, those deliver thou before
the God of Jerusalem. 20 And whatsoever more
shall be needful for the house of thy God, which
thou shalt have occasion to bestow, bestow it out of
the king’s treasure-house. 21 And I, even I, Ar-
taxerxes the king, do make a decree to all the trea-
surers which are beyond the river, that whatsoever
Ezra the priest, the scribe of the law of the God of
heaven, shall require of you, it be done speedily.
22. Unto an hundred talents of silver, and to an
hundred measures of wheat, and to an hundred
baths of wine, and to an hundred baths of oil, and
salt without prescribing how much. 23 Whatso-
ever is commanded by the God of heaven, let it be
diligently done for the house of the God of heaven:
for why should there be wrath against the realm of
the king and his sons 2 24 Also we certify you,
that, touching any of the priests and Levites, sing-
ers, porters, Nethinims, or ministers of this house of
God ; it shall not be lawful to impose toll, tribute,
or custom, upon them. 25 And thou Ezra, after | fi
the wisdom of thy God that is in thine hand, set
magistrates and judges, which may judge all the
people that are beyond the river, all such as know
the laws of thy God; and teach ye them that know
them not. 26 And whosoever will not do the law
of thy God, and the law of the king, let judgment
be executed speedily upon him, whether it be unto
death, or to banishment, or to confiscation of goods,
or to imprisonment.
We have here the commission which the Persian emperor
granted to Ezra, giving him authority to act for the good of the
Jews ; and it is very ample and full, and beyond what could
-*
—s
have been expected. The commission ruzs, we suppose, in
the usual form. Artaxerxes king of kings ; that is too high a
title for any mortal man to assume ; he was indeed king of
some kings, but to speak as if he were king of all kings, is to
usurp his prerogative who hath all power both in heaven and in
earth. . He sends greeting to his trusty and well-beloved Ezra,
whom he calls a scribe of the law of the God of heaven, (v. 12.)
a title which (it seems by this) Ezra valued himself by, and
desired no other, no not when he was advanced to the procon-
Sular dignity. He reckoned it more his honour to be a scribe
of God’s law, than to be a peer or prince of the empire. Let
us observe the articles of this commission ;
I. He gives Ezra leave to go up to Jerusalem, and as many
of his countrymen as pleased to go up with him, v. 13. He
and they were captives, and therefore they would not quit his
dominions without his royal license.
II. He gives him authority to inquire into the affairs of Ju-
dah and Jerusalem, v. 14. The rule of his inquiry was to be
the law of his God, which was in his hand ; Whether the Jews,
in their religion, had, and did, according to that law 3 whether
the temple was built, the priesthood settled, and the sacrifices
offered, conformably to the divine appointment 3 If, upon in-
quiry, he found any thing amiss, he must see to get it amend-
ed, and, like Titus in Crete, must set in order the things that
were wanting, Tit. i. 5. Thus is God’s law magnified and
made honourable, and thus are the Jews restored to their an-
cient privilege of governing themselves by that law, and are
no longer under the statutes that were not good, the statutes of
their oppressors, Ezek. xx. 25.
II. He intrusts him with the money that was freely given
by the king himself and his counsellors, and collected among
his subjects, for the service of the house of God, v. 15, 16.
Let this be taken notice of, 1. To the honour of God, as the
one only living and true God; for even those that worshipped
other gods were so convinced of the sovereignty of the God of
Israel, that they were willing to incur expenses, in order to
recommend ºthemselves to his favour. See Ps. xlv. 12; lxviii.
29. 2. To the praise of this heathen king ; that he honoured
the God of Israel, though his worshippers were a despicable
handful of poor men, that were not able to bear the charges of
their own religion, and were now his vassals; and that though
he was not wrought upon to quit his own superstitions, yet he
protected and encouraged the Jews in their religion, and did
not only say, Be ye warmed, and be ye filled, but gave them
such things as they heeded. 3. To the reproach of the memory
of the wicked kings of Judah ; they that had been trained up
in the knowledge and worship of the God of Israel, and had
his law and his prophets, often plundered and impoverished
the temple ; but here a heathen prince enriches it. Thus,
afterward, the gospel was rejected by the Jews, but welcomed
by the Gentiles. See Rom. xi. 11. Through their fall salva-
tion is come to the Gentiles, Acts xiii. 46. s
Ezra is intrusted, (1.) To receive this money, and to carry
it to Jerusalem ; for he was a man of known integrity, whom
they could confide in, that he would not convert to his own
use the least part of that which was given to the public. We
find St. Paul going to Jerusalem upon such an errand, to
bring alms to his nation, and offerings, Acts xxiv. 17. (2.) To
lay out this money in the best manner; in sacrifices to be
offered upon the altar of God, (v. 17.) and in whatever else
he or his brethren thought fit, (v. 18.) with this limitation
only, that it be after the will of your God, which they were
better acquainted with than he was. Let the will of our God
be always our rule in our expenses, and particularly in what
we lay out for his service. God's work must always be done
according to his will. Beside money, he had vessels also
given him for the service of the temple, v. 19. , Cyrus restored
what of right belonged to the temple ; but these were given
over and above : thus it receiveth its own with usury ; these he
must deliver before the God of Jerusalem, as intended for his
onour, there where he had put his name.
IV. He draws him a bill, or warrant rather, upon the trea-
surers on that side the river, requiring them to furnish him with
what he had occasion for, out of the king's revenues, and
place it to the king's account, v. 20–22. This was consider-
ately done ; for Ezra, being yet to inquire into the state of
things, knew not what he should have occasion fer, and was
modest in his demands; it was also kindly done, and evi-
denced a very great affection to the temple, and a great con-
fidence in Ezra. It is the interest of princes and great men to
use their wealth and power for the support and encouragement
of religion. What else are great revenues good for, but that
they enable men to do much good of this kind, if they have
but hearts to do it ! -
W. He charges him that nothing *:::: be wanting, that
BEFoEE CHRIST, 457.
The company. that went with Ezra.
EZR.A., VIII.
was requisite to be done in or about the temple, for the honour
of the God of Israel. Observe, in this charge, (v. 23.), 1.
How honourably he speaks of God; he had called him before,
the God of Jerusalem, but here, lest it should be thought that
he looked upon him as a local deity, he calls him twice, with
great venerátion, the God of heaven. 2. How strictly he eyes
the word and law of God, which, it is likely, he had read and
admired ; “Whatsoever is commanded by your God,” (whose
institutions, though he wrote himself king of kings, he would
not presume, in the least iota or tittle, to alter or add too,)
“let it be done, let it be diligently done, with care and speed.”
And, 3. How solicitously he deprecates the wrath of God:
Why should there be wrath against the realm ? The neglect
and contempt of religion bring the judgments of God upon
kings and kingdoms; and the likeliest expedient to turn away
his wrath, when it is ready to break out against a people, is,
to support and encourage religion. Would we secure our
peace and prosperity Let us take care that the cause of God
be not starved. - - - -
VI. He discharges all the ministers of the temple from pay-
ing taxes to the government; from the greatest of the priests
to the least of the Nethinims, it shall not be lawful for the
{ing's officers to impose that toll, tribute, or custom, upon
them, which the rest of the king's subjects paid, v. 24. This
put a great honour upon them, as free denizens of the empire,
and would gain them respect as favourites of the crown ; and |
.it gives them liberty to attend their ministry with more cheer-
ºfulness and freedom. We suppose it was only what they
ineeded for themselves, and their families, and the maintenance
of their ministry, that was hereby allowed to come to them
•custom-free : if any of them should take occasion, from this
privilege, to meddle in trade and merchandise, they justly lost
‘the benefit of it. -
VII. He empowers Ezra to nominate and appoint judges
..and magistrates for all the Jews on that side the river, v. 25,
:26. It was a great favour to the Jews, to have such nobles of
themselves, and especially to have them of Ezra's nomination.
d. All that knew the laws of Ezra's God, that is, all that pro-
fessed the Jewish religion, were to be under the jurisdiction of
these judges, which intimates that they were exempted from
the jurisdiction of the heathen magistrates. 2. These judges
were allowed, and encouraged, to make proselytes; Let them
teach the laws of God to those that do not know them. Though
he would not turn Jew himself, he cared not how many of his
subjects did. 3. They are authorized to enforce the judgments
they gave, and the orders they made, conformable to the law of
God, (which was hereby made the law of the king,) with
severe penalties—imprisonment, banishment, fine, or death,
according as their law directed. They are not allowed to
make new laws, but must see the laws of God duly executed ;
and therefore they are intrusted with the sword, that they may
be a terror to evil doers. What could Jehoshaphat, or Heze-
kiah, or David himself, as king, have done more for the
honour of God, and the furtherance of religion ?
27 Blessed be the LoRD God of our fathers,
which hath put such a thing as this in the king’s
heart, to beautify the house of the LoRD which is |
in Jerusalem : 28 And hath extended mercy unto
me before the king and his counsellors, and before
all the king’s mighty princes. And I was strength-
ened as the hand of the Lord my God was upon
me; and I gathered together out of Israel chief men
to go up with me.
Ezra cannot proceed in his story, without inserting this
thankful acknowledgment of the goodness of God to him and
his people, in this matter. As soon as he has concluded the
king's commission, instead of subjoining God save the king,
(though that had been proper enough,) he adds, Blessed be the
Lord ; for we must, in every thing, give thanks, and, what-
ever occurrences please us, we must own God’s hand in them,
and praise his name. Two things Ezra blessed God for,
1. For his commission. We supposed he kissed the king’s
hand for it, but that was not all ; Blessed be God (says he)
that put such ºn thing as this into the king's heart. God can
put things into men’s hearts, which would not arise there of
themselves, and into their heads too, both by his providence
and by his grace, in things pertaining both to life and godliness.
If any good appear to be in our own hearts, or in the hearts of
others, we must own it was God that put it there, and bless
him for it; for it is he that worketh in us both to will and to do
that which is good. When princes and magistrates act for the
suppression of vice, and the encouragement of religion, we
must thank God º put it into their hearts to do so, as much
*----
ration, God must have all the glory of it.
score males.
as if they had granted us some, particular favour., . When
God's house was built, Ezra rejoiced in what was done to
beautify it... We read not of any orders given to paint or gild
it, or garnish it with precious stones, but to be sure. that the
ordinances of God were administered there constantly, and
carefully, and éxactly according to the institution ; and that
was indeed the beautifying of the temple. •
2. For the encouragement he had to act in pursuance of his
commission, v. 28. He has extended mercy to me. The king,
In the honour he did him, we may suppose, had an eye to his
merits, and preferred him because he looked upon him to be
a very sensible ingenious man ; but he himself ascribes it
purely to God’s mercy, that was it that recommended him to
the favour of his prince. Ezra himself was a man of courage,
yet he attributed his encouragement, not to his own heart,
but to God’s hand; “I was strengthened to undertake the
services, as the hand of the Lord my God was upon me, to
direct and support me.” If God gives us his hand, we are
bold and cheerful ; if he withdraw it, we are weak as water.
Whatever service we are enabled to do for God and our gene-
Strength for it is
derived from him, and therefore the praise of it must be given
to him. -
CHAP. VIII.
This chapter gives us a more particular narrative of Ezra's journey to Je-
rusalem, which we had a general account of in the foregoing chapter. I.
The company that went up with him, v. 1–20. II. The solemn feast
which he kept with his company, to implore God's presence with them in
this journey, v. 21–23. III. The care he took of the treasure he had
with him, and the charge he gave the priests concerning it, to whose cus-
tody he committed it, v. 24–30. I P'. The care he took of him and his
company in the way, v. 31. V. Their safe arrival at Jerusalem, where
they delivered their treasure to the priests (v. 33, 34.) their commissions
to the king's lieutenants ; (v. 36.) offered sacrifices to God, (v. 35.) and
then applied themselves to their business. . .
1 rivies E are now the chief of their fathers, and
this is the genealogy of them that went up
with me from Babylon, in the reign of Artaxerxes
the king. 2 Of the sons of Phinehas ; Gershom :
of the sons of Ithamar; Daniel : of the Sons of Da-
vid; Hattush : 3 Of the sons of Shechaniah, of the
sons of Pharosh ; Zechariah : and with him were
reckoned, by genealogy, of the males an hundred
and fifty. 4. Of the sons of Pahath-moab; Elihoe-
nai the son of Zerahiah, and with him two hundred
males. 5 Of the sons of Shechaniah ; the son of
Jahaziel, and with him three hundred males. 6 Of
the sons also of Adin ; Ebed the son of Jonathan,
and with him fifty males. 7. And of the sons of
Elam ; Jeshaiah the son of Athaliah, and with him
seventy males. 8 And of the sons of Shephatiah;
Zebadiah the son of Michael, and with him four-
9 Of the sons of Joab; Obadiah the
son of Jehiel, and with him two hundred and eigh-
teen males. 10 And of the sons of Shelomith ; the
son of Josiphiah ; and with him an hundred and
threescore males.
11 And of the sons of Bebai;
Zechariah the son of Bebai, and with him twenty
and eight males. 12 And of the sons of Azgad ;
Johanan the son of Hakkatan, and with him an
hundred and ten males. 13 And of the last sons of
Adonikam whose names are these, Eliphelet, Jehiel,
and Shemaiah, and with them threescore males. 14
Of the sons also of Bigvai, Uthai, and Zabbud, and
with them seventy males. 15 And I gathered them
together to the river that runneth to Ahava: and
there abode we in tents three days: and I viewed
the people and the priests, and found there none of
the sons of Levi, 16 Then sent I for Eliezer, for
Ariel, for Shemaiah, and for Elnathan, and for
Jarib, and for Elnathan, and for Nathan, and for
Zechariah, and for Meshullam, chief men; also for
Joiarib, and for Elnathan, men of understanding.
17 And I sent them with commandment unto Iddo
the chief, at the place Casiphia; and I told them
what they should say unto Iddo, and to his brethren
the Nethinims, atthe place Casiphia, that they should
BEFoRE CHRIST, 457.
bring unto us ministers for the house of our God.
18 And, by the good hand of our God upon us, they
brought us a man of understanding, of the sons of
Mahli, the son of Levi, the son of Israel ; and She-
rebiah, with his sons and his brethren, eighteen ; ,
19 And Hashabiah, and with him Jeshaiah, of the
sons of Merari, his brethren and their sons, twenty;
20 Also of the Nethinims, whom David and the
princes had appointed for the service of the Levites,
two hundred and twenty Nethinims: all of them .
were expressed by name.
Ezra, having received his commission from the king, beats
tup for volunteers, as it were, sets up an ensign to assemble
the outcasts of Israel, and the dispersed of Judah, Isa. xi. 12.
“Whoever of the sons of Zion, that dwell with the daughters
of Babylon, is disposed to go to Jerusalem, now that the tem-
ple there is finished, and the temple service set a going, now is
their time.” Now, one would think, that, under such a leader,
with such encouragements, all the Jews should, at length,
have shaken themselves from their dust, and loosed the bands of
their nečk, according to that call, Isa. lii. 1, 2, &c.; I wonder
how any of them could read that chapter, and yet stay behind.
But multitudes did, who loved their ease better than their
religion, thought themselves well off where they were, and
either believed not that Jerusalem would better their condi-
tion, or durst not go thither through any difficulties. But here
we are told, } **
I. That some offered themselves willingly to go with Ezra.
The heads of the several families are here named, for their
honour, and the numbers of the males that each brought in,
amounting in all to 1496. Two priests are here named, (v. 2.)
and one of the sons of David; but, it should seem, they came
without their families, probably intending to see how they
liked Jerusalem, and then either to send for their families, or
return to them, as they saw cause.
or clans, here named, we had before, ch. ii. Some went up
from them at that time, more went up now, as God inclined
their hearts; some were called into the vineyard at the third
hour, others not till the eleventh, yet even those were not re-
jected. But here we read of the last sons of Adonikam, (v. 13.).
which some understand to their dispraise, that they were the
last that enlisted themselves under Ezra; I rather understand
it to their honour, that now all the sons of that family return-
ed, and none staid behind. -
II. That the Levites, who went in this company, were, in a
&manner, pressed into the service. Ezra appointed a general
rendezvous of all his company, at a certain place, upon a new
year's day, the first day of the first month; (ch. vii. 9.) then
and there he took a view of them, and mustered them, and
‘which was strange) found there none of the sons of Levi, v. 15.
Some priests there were, but none that were Levites. Where
was the spirit of that sacred tribe 2, Ezra, a priest, like Moses,
proclaims, Who is on the Lord's side? They, unlike to Levi,
shrink, and desire to abide among the sheepfolds, to hear the
§leatings of the flock; synagogues we suppose they had in
Babylon, in which they prayed, and preached, and kept sab-
baths; (and when they could not have better, they had reason
to be thankful for them ;) but now, that the temple at Jeru-,
salem was opened, to the service of which they were ordained,
they ought to have preferred the gates of Zion before all those
synagogues; it is upon record here, to their reproach, but tell
&t not in Guth. Ezra, when he observed that he had no Le-
Yites in his retinue, was much at a loss; he had money enough
for the service of the temple, but wanted them. The king and
princes had more than done their part, but the sons of Levi had
not half done theirs. Eleven men, chief men, and men of
inderstanding, he chooses out of his company, to be employed
*or the filling up of this lamentable vacancy. And here we
are informed,
1. Of their being sent; Ezra sent them to a proper place,
where there was a college of Levites, the place Casiphia, pro-
bably a street or square, in Babylon, allowed for that purpose;
(Silver street, one may call it, for Ceseph signifies silver ;) hé
sent them to a proper person, Iddo, the chief president of the
college, not to urgé him to come himself, (we will suppose him
to be old, and unfit for such a remove,) but to send to some of
the juniors, ministers for the house of our God, v. 17. The fur-
nishing of God's house with good ministers is a good work,
which will redound to the comfort and credit of all that have
a hand in it.
2. We are informed of their success; they did not return
without their errand, but, though their warning was short, they
WOL I, 7. E
Several of their families, .
}
EZRA, VIII.
A fast held at the river Ahava.
—-3
brought about 40 Levites to attend Ezra ; Sherebiah, noted as
a very intelligent man, and 18 with him;:(v. 18.) Hashabiah,
and Jeshaiah, and 20 with them...,v. 19, . By this it appears
that they were not averse to go, but were slothful and inatten-
tive, and only wanted to be called upon, and excited to go.
What a pity is it that good men should omit a good work,
merely for want of being spoken to; what a pity that they
should need it ! . and, if they do, what a pity that they should
want it ! Of the Nethinims, the servitors of the sacred col.
lege, the species infima—the lowest order of the temple minis-
ters, more appeared forward to go than of the Levites them-
selves: of them 220, upon this hasty summons, enlisted them-
selves, and had the honour to be expressed by name in Ezra's
muster-roll, v. 20. “Thus” (says Ezra) “were we furnished
with Levites, by the good hand of our God upon ws.” If, where
ministers have been wanting, the vacancies are well supplied,
let God have the glory, and his good hand be acknowledged
as qualifying them for the service, inclining them to it, and
then opening a door of opportunity for them.
21 Then I proclaimed a fast there at the river of
Ahava, that we might afflict ourselves before our
God, to seek of him a right way for us, and for our
little ones, and for all our substance. 22 For I was
ashamed to require of the king a band of soldiers
and horsemen to help us against the enemy in the
way: because we had spoken unto the king, saying,
The hand of our God is upon all them for good
that seek him ; but his power and his wrath is
against all them that forsake him. 23 So we fasted,
and besought our God for this ; and he was entreat-
ed of us.
Ezra has procured Levites to go along with him ; but what
will that avail unless he have God with him " That is there-
fore his chief care ; in all our ways, we must acknowledge
God, and in those particularly wherein we are endeavouring
to serve the interest of his kingdom among men; Ezra does so
here. Observe, - -
1. The stedfast confidence he had in God, and in his gra-
clous protection ; he told the king (v. 22.) what principles he
went upon, that those who seek God are safe under the shadow
of his wings, even in their greatest dangers; but that those
who forsake him are continually exposed, even then when they
are most secure. God’s servants have his power engaged for
them, his enemies have it engaged against them. This Ezra
believed with his heart, and with his mouth made confession
of it before the king ; and therefore he was ashamed to ask of
the king a convoy, lest thereby he should give occasion to the
king, and those about him, to suspect either God’s power to
help his people, or Ezra's confidence in that power. They that
trust in God, and triumph in him, will be ashamed of seeking
to the creature for protection, especially of using any sorry
shifts for their own safety, because thereby they contradict
themselves and their own confidence. Not but that those who
depend upon God must use proper means for their preservation,
and they need not be ashamed to do it; but, when the honour
of God is concerned, one would rather expose one’s self than
do any thing to the prejudice of that which ought to be dearer
to us than our lives. - -
2. The solemn application he made to God in that confi-
dence ; he proclaimed a fast, v. 21. No doubt, he had himself
begged of God direction in this affair, from the first time he
had it in his thoughts; but for public mercies public prayers
must be made, that all who are to share in the comfort of it,
may join in the request for it. Their fasting was, (1.) To
express their humiliation ; this he declares to be the intent
and meaning of it, that we might afflict ourselves before our God
for our sins, and so be qualified for the pardon of them. When
we are entering upon any new condition of life, our care should
be to bring none of the guilt of the sins of our former condi-
tion into it. When we are in any imminent peril, let us be
sure to make our peace wrth God, and then we are safe, no-
thing can do us any real hurt. (2.) To excite their supplica-
tions; prayer was always joined with religious fasting: their
errand to the throne of grace was, to seek of God the right way,
that is, to commit themselves to the guidance of the Divine
Providence, to put themselves under the divine protection,
and to beg of God to guide and keep them in their journey,
and bring them safely to their journey’s end. They were
strangers in the road, were to march through their enemies’
| countries, and had not a pillar of cloud and fire to lead them,
as their fathers had ; but they believed that the power, and
favour of God, and the ministration of hiºls, would be to
..BEFor E CHRIST, 457.
EZR.A., VIII. Ezra and the people at Jerusalem.
them instead of that, and hoped by prayer to engage this for
them. Note, All our concerns about ourselves, our families,
and our estates, it is our wisdom and duty by prayer to commit
to God, and leave the care of with him, Philip. iv. 6.
3. The good success of their doing so, v. 23. we besought our
God by joint-prayer, and he was entreated of ws; they had some
comfortable assurance in their own minds that their prayers
were answered, and the event declared it; for never any that
sought God in earnest, sought him in vain.
24. Then I separated twelve of the chief of the
priests, Sherebiah, Hashabiah, and ten of their bre-
thren with them. 25 And weighed unto them the
silver, and the gold, and the vessels, even the offer-
ing of the house of our God, which the king, and
his counsellors, and his lords, and all Israel there
present, had offered ; 26 I even weighed unto
their hand six hundred and fifty talents of silver,
and silver vessels an hundred talents, and of gold
an hundred talents; 27 Also twenty basons of
gold, of a thousand drams; and two vessels of fine
copper, precious as gold. 28 And I said unto
them, Ye are holy unto the LORD ; the vessels are
holy also ; and the silver and the gold are a free-
will-offering unto the LoRD God of your fathers:
29 Watch ye, and keep them, until ye weigh them
before the chief of the priests and the Levites, and
chief of the fathers of Israel, at Jerusalem, in the
chambers of the house of the Lord. 30 So took
the priests and the Levites the weight of the silver,
and the gold, and the vessels, to bring them to Jeru-
salem, unto the house of our God.
We have here an account of the particular care which Ezra
took of the treasure he had with him, that belonged to God’s
sanctuary. Observe, l. Having committed the keeping of it
to God, he committed the keeping of it to proper men, whose
business it was to watch it; though, without God, they would
have waked in vain. Note, Our prayers must always be se-
conded with our endeavours; the care of Christ’s gospel, his
church, and ordinances, must not be so left with him, but that
it must also be committed to faithful men, 1 Tim. ii. 2. 2.
Having prayed to God to preserve all the substance they had
with them, he shows himself especially solicitous for that part
of it which belonged to the house of God, and was an offering
to him. Do we expect that God should, by his providence,
keep that which belongs to us? Let us, by his grace, keep
that which belongs to him : let God’s honour and interest be
our care; and then we may expect that our lives and com-
forts will be his.
Observe, (1.) The persons to whom he delivered the offer-
ings of the house of God. Twelve chief priests, and as many
Levites, he appointed to this trust, (v. 24, 30.) who were
bound by their office to take care of the things of God, and
were, in a particular manner, to have the benefit of these sa-
cred treasures. Ezra tells them why he put those things into
their hands; (v. 28.) Ye are holy unto the Lord, the vessels
are holy also ; and who so fit to take care of holy things as
noly persons? Those that have the dignity and honour of the
priesthood, must take along with it the trust and duty of it.
The prophet is foretelling the return of God’s people and mi-
nisters...out of Babylon, when he gives the solemn charge,
(Isa. lii. 11.) Be ye clean, that bear the vessels of the Lord.
(2.) The great exactness with which he lodged this trust in
their hands; he weighed to them the silver, the gold, and the
vessels, (v. 25.) because he expected to have it from them again
by weight. In all trusts, but especially sacred ones, we ought
to be punctual, and preserve a right understanding on both
sides. In Zerubbabel's time, the vessels were delivered by
number, here by weight, that all might be forthcoming, and
it might easily appear # any were missing ; to intimate that
such as are intrusted with holy things, (as all the stewards of
the mysteries of God are,) are concerned to remember, both
in receiving their trust, and in discharging it, that they must
shortly give a very particular account of it, that they may be
faithful to it, and so give up their account with joy.
(3.) The charge he gave them with these treasures; (v. 29.)
“ Watch ye, and keep them, that they be not lost, or embez-
zled, or mingled with the other articles; keep them together,
keep them by themselves, keep them safe, till you weigh them
in the temple, before the great men there;”. hereby intimating
how much it wº concern to be careful and faithful, and
—4
how much it would be their honour to be found so. ' Thus
when St. Paul charges Timothy with the gospel-treasure, he
bids him keep it until the appearing of Jesus Christ, and his
appearing before him to give account of his trust, when his
fidelity would be his crown.
31 Then we departed from the river of Ahava, on
the twelfth day of the first month, to go unto Jeru-
salem : and the hand of our God was upon us, and
he delivered us from the hand of the enemy, and of
such as lay in wait by the way. 32 And we came
to Jerusalem, and abode there three days. , 33 Now
on the fourth day was the silver, and the gold, and
the vessels, weighed in the house of our God by the
hand of Meremoth the son of Uriah the priest; and
with him was Eleazar the son of Phinehas; and
with them was Jozabad the son of Jeshua, and
Noadiah the son of Binnui, Levites; 34. By num-
ber and by weight of every one: and all the weight
was written at that time. 35 Also the children of
those that had been carried away, which were come
out of the captivity, offered burnt-offerings unto the
, God of Israel, twelve bullocks for all Israel, ninety
and six rams, seventy and seven lambs, twelve he-
goats for a sin-offering; all this was a burnt-offer-
ing unto the Lo Ro. 36 And they delivered the
king’s commissions unto the king’s lieutenants, and
to the governors on this side the river; and they fºr
thered the people, and the house of God.
We are now to attend Ezra to Jerusalem, a journey of abo at
four months in all ; but his multitude made his marches slow,
and his stages short : now here we are told, -
1. That his God was good, and he owns it; The hand of our
God was upon us, to animate us for our undertaking : to him
they owed it, (1.) That they were preserved in their journey,
and not all cut off; for there were enemies that laid wait for
them by the way, to do them a mischief, and, at least, like
Amalek, to smite the hindmost of them, but God protected
them, v. 31. Even the common perils of journies are such as
oblige us to sanctify our going out with prayer, and our returns
in peace with praise and thanksgiving ; much more ought
God to be thus eyed in such a dangerous expedition as this
was. (2.) That they were brought in safety to their journey’s
end, v. 32. Let them that have stedfastly set their faces to-
ward the new Jerusalem proceed and persevere to the end,
till they appear before God in Zion, and they shall find that he
who has begun the good work will perform it.
2. That his treasurers were faithful; when they were come
to Jerusalem, they were impatient to be discharged of their
trust, and therefore applied themselves to the great men of
the temple, who received it from them, and gave them an ac-
quittance in full, v. 33, 34. It is a great ease to one's mind,
to be discharged from a trust ; and a great honour to one's
name, to be able to make it appear that it has been faithfully
discharged.
3. That his companions were devout ; as soon as they came
to be near the altar, they thought themselves obliged to offer
sacrifice, whatever they had done in Babylon, v. 35. That
will be dispensed with when we want opportunity, which,
when the door is opened again, will be expected from us. It
is observable, (1.) That among their sacrifices they had a sin-
offering ; for it is the atonement that sweetens and secures
every mercy to us, which will not be truly comfortable, unless
iniquity be taken away, and our peace made with God. (2.)
That the number of their offerings related to the number of
the tribes, twelve bullocks, twelve he-goats, and ninety-six
rams, that is, eight times twelve. Thus the union of the two
kingdoms was intimated, according to what was foretold,
Ezek. xxxvii. 22. They did not any longer go two tribes one
way, and ten another, but all the twelve met by their repre-
sentatives at the same altar.
4. That even the enemies of the Jews became their friends,
vailed to Ezra's commission, and, instead of hindering the
people of God, furthered them, (v. 36.) purely in complai-
sance to the king ; when he appeared moderate, they all
coveted to appear so too. Then had the churches rest.
CHAP. IX.
The affairs of the church ºpere in a very good posture, we may well suppose
now that Ezra pres:ded in them. Look without ; the government was
kind to them, we hear no complaints of persecution and oppression, their
enemies had either their hearts turned, or, at least, their hands tied ; their
- Before Christ, 456.
Strange marriages of the Israelites.
EZR A, IX.
neighbours were civil, and we hear of no wars, or rumours of wars ; there
were none to make them afraid; all was as well as could be, considering
that they were feu, and poor, and subjects to a foreign prince. Look at
home; we hear nothing of Baal, or Ashtaroth, or Moloch, no images, or
groves, or golden calves, no nor so much as high-places, (not only no idola-
irous altars, but no separate ones,) but the temple was duly respected, and
the temple-service carefully kept up ; yet there was some mixture of evil;
the purest ages of the church have had some corruptions, and it will never
be presented without º or wrinkle, till it -is a glorious church, a
church triumphant, Eph. v. 27.
to Ezra of the many marriages that had been made with strange wives,
v. 1, 2, ſſ. The great trouble which he, and others influenced by his
example, were in, upon this information, v. 3, 4. III. The solemn con-
fession which he made of this sin to God, with godly sorrow and shame,
2)
1. OW when these things were done, the princes
came to me, saying, The people of Israel,
and the priests, and the Levites, have not separated
themselves from the people of the lands, doing ac-
cording to their abominations, even of the Canaan-
ites, the Hittites, the Perizzites, the Jebusites, the
Ammonites, the Moabites, the Egyptians, and the
Amorites. 2 For they have taken of their daughters
for themselves, and for their sons; so that the holy
seed have mingled themselves with the people of
those lands: yea, the hand of the princes and rulers
hath been chief in this trespass. 3 And when I
heard this thing, I rent my garment and my mantle,
and plucked off the hair of my head and of my beard,
and sat down astonied. 4 Then were assembled
unto me every one that trembled at the words of the .
God of Israel, because of the transgression of those
that had been carried away; and Isat astonied until
the evening sacrifice.
Ezra, like Barnabas, when he came to Jerusalem, and saw
the gruce of God to his brethren there, no doubt, was glad,
and exhorted them all that with purpose of heart they would
cleave to the Lord, Acts xi. 23. He saw nothing amiss; many
corruptions lurk out of the view of the most vigilant rulers:
but here is a damp upon his joys, information is brought him
that many of the people, yea and some of the rulers, had mar-
fied wives out of heathen families, and joined themselves in
affinity with strangers. Observe,
I. What the sin was that they were guilty of ; it was min-
gling themselves with the people of those lands, (v. 2.) associating
with them both in trade and in conversation, making them-
selves familiar with them, and, to complete the affinity, tak-
ing their daughters in marriages to their sons. We are willing
to hope that they did not worship their gods, but that their
captivity had cured them of their idolatry: it is said indeed
that they did according to their abominations ; but that (says
Bishop Patrick) signifies here only the imitation of the heathén
in promiscuous marriages with any nation whatsoever; which,
by degrees, would lead them to idolatry again. Hérein, 1.
They disobeyed the express command of God, which forbade
all intimacy with the heathen, and particularly in matrimonial
contracts, Deut. vii. 3. 2. They profaned the crown of their
peculiarity, and set themselves upon a level with those above
whom God had, by singular marks of his favour, of late, as
well as formerly, dignified them. 3. They distrusted the
power of God to protect and advance them, and were led by
carnal policy, hoping to strengthen themselves, and make an
interest among their neighbours, by these alliances. A prac-
tical disbelief of God's all-sufficiency is at the bottom of all
the sorry shift we make to help ourselves. 4. They exposed
themselves, and much more their children, to the peril of
idolatry, the very sin, and introduced by this yery way, that
had once been the ruin of their church and nation.
{I. Who were the persons that were guilty of this sin; no:
only some of the unthinking people of Israel, that knew no
better, but many of the priests and Levites, whose office it was
to teach the law, and this law among the rest, and in whom,
by reason of their elevation above common Israelites, it was a
greater crime. It was a diminution to the sons of that tribe,
to match into any other tribe, and they seldom did, except
into the royal tribe; but for them to match with heathen, with
Canaanites, and Hittites, and Iknow not whom, was such a dis-
paragement, as, if they had had any sense, though not of duty,
yet of honour, one would think, they would never have been
guilty of : yet this was not the worst; The hand of the princes
and rulers, who by their power should have prevented, or re-
formed this high misdemeanor, was chief in this trespass. If
Princes be in a trespass, they will be charged as chief in it,
We have here, I. A complaint brought.
—us
because of the influence their example will have upon others;
many will follow their pernicious ways. But miserable is the
case of that people whose leaders debauch them and cause
them to err. t - -
III. The information that was given of this to Ezra; it was
given by the peºsons that were most proper to complain, the
princes, those of them that had kept their integrity, and with
it their dignity ; they could not have accused others, if they
themselves had not been free from blame. It was given to the
person who had power to mend the matter, who, as a ready
scribe in the law of God, could argue with them, and, as king's
commissioner, could awe them. It is probable that these:
princes had often endeavoured to redress this grievance, and
could not ; but now they apply themselves to Ezra, hoping
that his wisdom, authority, and interest would prevail to do it.
Those that cannot of themselves reform public abuses, may
yet do good service by giving information to those that can.
IV. The impression this made upon Ezra; (v. 3.) He rent
his clothes, plucked off his hair, and sat down astonished. Thus
he expressed the deep sense he had, 1. Of the dishonour
hereby done to God. It grieved him to the heart, to think that
a people called by his name should so grossly violate his law,
should be so little benefited by his correction, and make such
bad returns for his favours. 2. Of the mischief the people had
hereby done to themselves, and the danger they were in of the
wrath of God breaking out against them. Note, (1.) The
sins of others should be our sorrow, and the injury done by
them to God’s honour, and the souls of men, is what we
should lay to heart. (2.) Sorrow for sin must be great sor-
row, such Ezra's was, as for an only son, or a first-born. (3.)
The Scandalous sins of professors are what we have reason to
be astonished at. We may stand amazed to see men contra.
dict, disparage, prejudice, ruin themselves. Strange that mem
should act so inconsiderately, and so inconsistently with them.
selves | Upright men are astonished at it.
V. The influence which Ezra's grief for this had upon
others; we may suppose that he went up to the house of the
Lord, there to humble himself, because he had an eye to God
in his grief, and that was the proper place for deprecating his.
displeasure : public notice was soon taken of it, and all the de-
vout serious people that were at hand assembled themselves to.
him, it should seem, of their own accord, for nothing is said,
of their being sent to, v. 4. Note, 1. It is the character off
good people, that they tremble at God's word ; they stand in
awe of the authority of its precepts, and the severity and
justice of its threatenings, and to them that do so will God;
look, Isa. lxvi. 2. 2. They that tremble at the word of God,
cannot but tremble at the sins of men, by which the law of God,
is broken, and his wrath and curse incurred. 3. The pious -
zeal of one against sin, may perhaps provoke very many to the
like, as the apostle speaks in another case, 2 Cor. ix. 2. Many
will follow, who have not consideration, conduct, and courage
enough to lead in a good work. 4. All good people ought to
own those that appear and act in the cause of God, agains;
vice and profaneness, to stand by them, and do what they can
to strengthen their hands. -
5. And at the evening sacrifice I arose up from my
heaviness; and having rent my garment and my
mantle, I fell upon my knees, and spread out my
hands unto the Lord my God. 6 And said, O my
God! I am ashamed and blush to lift up my face to
thee, my God: for our iniquities are increased over
our head, and our trespass is grown up unto the
heavens. 7 Since the days of our fathers have we
been in a great trespass unto this day: and for our
iniquities have we, our kings, and our priests, been
delivered into the hand of the kings of the lands, to
the sword, to captivity, and to a spoil, and to confu-
sion of face, as it is this day. 8 And now for a little
space grace hath been shewed from the LoRD our
God, to leave us a remnant to escape, and to give us
a nail in his holy place, that our God may lighten
our eyes, and give us a little reviving in our bondage.
9 For we were bond-men; yet our God hath not for-
saken us in our bondage, but hath extended mercy
unto us in the sight of the kings of Persia, to give
us a reviving to set up the house of our God, and to
repair the desolations thereof, and to give us a wall
in Judah and in Jerusalem. 10 And now, O our
God, what shall we say after this i º we have for-
Barone Christ, 456,
wº-
saken thy commandments, 11 Which thou hast
commanded by thy servants, the prophets, saying,
The land, unto' which ye go to possess it, is an un-
clean land with the filthiness of the people of the
ilands, with their abominations, which have filled it
from one end to another with their uncleanness. 12
Now, therefore, give not your daughters unto their
sons, neither take their daughters unto your Sons,
nor seek their peace or their wealth for ever; that ye
may be strong, and eat the good of the land, and
deave it for an inheritance to your children for ever.
13 And after all that is come upon us for our evil
deeds, and for our great trespass, seeing that thou
our God hast punished us less than our iniquities
deserve, and hast given us such deliverance as this ;
14 Should we again break thy commandments, and
join in affinity with the people of these abominations,
wouldest not thou be angry with us till thou hadst
consumed us, so that there should be no remnant nor
escaping : 15 O Lo RD God of Israel, thou art
righteous; for we remain yet escaped, as it is this
day; behold, we are before thee in our trespasses;
for we cannot stand before thee because of this.
What the meditations of Ezra's heart were, while, for some
thours, he sat down astonished, we may guess by the words of
this mouth, when, at length, he spake with his tongue ; and a
most pathetic address he here makes to Heaven upon this oc-
casion. Observe, - . -
I. The time when he made this address; at the evening sa-
crifice, v. 5. Then (it is likely) devout people used to come
into the courts of the temple, to grace the solemnity of the
sacrifice, and to offer up their own prayers to God in concur-
gence with it. In their hearing, Ezra chose to make this con-
£ession, that they might be made duly sensible of the sins of
their people, which, hitherto, they had either not taken notice
of, or had made light of. Prayer may preach. The sacrifice,
and especially the evening sacrifice, was a type of the great
Propitiation, that blessed Lamb of God, who, in the evening of
3the world, was to take away sin by the sacrifice of himself, to
which we may suppose that Ezra had an eye of faith in this
penitential address to God ; he makes confession with his
band, as it were, upon the head of that great Sacrifice, through
which we receive the atonement. Certainly Ezra was no
stranger to the message which the angel, Gabriel had, some
years ago, delivered to Daniel, at the time of the evening sa-
crifice, and, as it were, in explication of it, concerning Mes-
siah, the Prince; (Dan. ix. 24.) perhaps he had regard to that
in choosing this time. . . . . . . . -
II. His preparation for this address. 1. He rose up from his
&heaviness, and so far shook off the burthen of his grief as was
onecessary to the lifting up of his heart to God.
himself from his astonishment, got the tumult of his troubled
spirits somewhat stilled, and his spirit composed for commu-
anion with God. .2. He fell upon his knees, put himself into the
(posture of a penitent humbling himself, and a petitioner suing
tor mercy; in both, representing the people for whom he was
now an intercessor. 3. He spread out his hands, as one affect-
ed with what he was going to say, offering it up unto God,
waiting, and reaching out, as it were, with an earnest ex-
pectation, to receive a gracious answer: in this he had an eye
to God, as the Lord, and his God, a God of power, but a God
of grace. . . - - . . .
III. The address itself. It is not properly to be called a
prayer, for there is not a word of petition in it; but, if we
give prayer its full latitude, it is the offering up of pious and
devout affections to God, and very devout, very pious, are the
affections which Ezra here expresses. His address is a peni-
tent confession of sin, not his own, (from a conscience bur-
thenéd with its own guilt, and apprehensive of his own dan-
ger,) but the sin of his people, from a gracious concern for the
honour of God, and the welfare of Israel. Here is a lively
picture of ingenuous repentance. Observe in this address,
1. The confession he makes of the sin, and the aggravations
of it, which he insists upon, to affect his own heart, and theirs
shat joined with him, with holy sorrow and shame and fear,
in the consideration of it, that they might be deeply humbled
for it. And it is observable, that though he himself was
wholly clear from this guilt, yet he puts himself into the num-
ber of the sinners, because he was a member of the same com-
munity, our sins aft §" trespass. Perhaps he now remember-
ed it against himself, as his fault, that he had staid so long
He recovered
ever, says the gracious soul.
<>
The prayer of Ezra.
is.
after his brethren in Babylon; and had not separated himself,
so soon as he might have done, from the people of those lands.
When we are lamenting the wickedness of the wicked; it may .
be, if we duly reflect upon ourselves, and give our own hearts
leave to deal faithfully with us, we may find something of the
same nature, though in a lower degree, that we also have been
guilty of. However, he speaks that which was, or should have
been, the general complaint. . . . . . . . .
(1.) He owns their sins to have been very great; “, Our
iniquities are increased over our heads, (v. 6.) we are ready to
perish in them, as in deep waters;” so general was the pre-
valency of them, so violent the power of them, and so threat-
ening were they of the most permicious consequences. “Ini
quity is grown up to that height among us, that it reaches to
the heavens, so very'impudent, that it dares heaven, so very
provoking, that, like the sin of Sodom, it cries to heaven for
vengeance.” But let this be the comfort of true penitents,
that, though their sins reach to the heavens, God's mercy is wº
the heavens, Ps. xxxvi. 5. Where sin abounds, grace will much
more abound. -
(2.) Their sin had been long persisted in ; (v. 7.). Since
the days of our fathers have we been in a great trespass. The ex-
ample of those that were gone before them, he thought so far
from excusing their fault, that it aggravated it; we should
take warning not to stumble at the same stone. The corrup-
tion is so much the worse, that it has taken deep root, and be-
gins to plead prescription, but by this means we have reason
to fear that the measure of the iniquity was nearly full.
. (3.) The great and sore judgments which God had brought
upon them for their sins, did very much aggravate them. For
our iniquities we have been delivered to the sword and to cap-
tivity, (v. 7.) and yet not reformed, yet not reclaimed ; bray:
ed in the mortar, and yet the folly not gone ; (Prov. xxvii. 22.)
corrected, but not reclaimed.
(4.) The late mercies God had bestowed upon them, did
likewise very much aggravate their sins. This he insists
largely upon, v. 8, 9, Observe, [1..] The time of mercy ; Now
for a little space, that is, ... It is but a little while since we had
our liberty, and it is not likely to continue long.” This great-
ly aggravated their sin, that they were so lately in the furnace,
and that they knew not how soon they might return to it
again; and could they yet be secure ? ...[2] The fountainy of
mercy; Grace has been showed us from the Lord. The kings of
Persia were the instruments of their enlargement ; but he
ascribes it to God, and to his grace, his free grace, without
any merit of theirs. [3.] The streams of mercy 3, they were
not forsaken in their bondage, but even in Babylon had the
tokens of God’s presence, inasmuch as they were a remnant
of Israelites left, a few out of many, and those narrowly escap-
ed out of the hands of their enemies, by the favour of the
kings of Persia. But Ezra was more especially struck with
the consideration that they had a nail in his holy place, that is,
(as it is explained, v. 9.) that they had set up the house of
God. They had their religion settled, and the service of the
temple in a constant method. We are to reckon, it a great
comfort and advantage, to have stated opportunities of wor-
shipping God. Blessed are they that dwell in God's house, like
Anna that departed not from the temple. This is my rest for
[4.] The effects of all this ; it
enlightened their eyes, and it revived their hearts; that is, it
was very comfortable to them, and the more sensibly so, be-
cause it was in their bondage, it was life from the dead to
them : though but a little reviving, it was a great favour, con-
sidering that they deserved none, and the day of small things
was an earnest of greater. “Now,” (says Ezra,) “how un-
grateful are we, to offend a God that has been sq kind to us!
how disingenuous, to mingle ourselves in sin with th9se na-
tions from whom we have been, in wonderful mergy, deliver-
ed how unwise, to expose ourselves to God's displeasure,
when we are tried with the returns of his favour, and are upon
our good behaviour for the continuance of it !” . -
(5.) It was a great aggravation of the sin, that it was against
an express command. We have forsaken thy commandments,
v. 10. It seems to have been an ancient law of the house of
Jacob, not to match with the families of the uncircumcised,
| Gen. xxxiv. 14, But, beside that, God had strictly forbidden
it. He recites the command, v. 11, 12. For then sin appears
sin, appears exceeding sinful, when we compare it with the
law which is broken by it: nothing could be more express,
Give not your daughters to their sons, nor take their daughters
to your sons. The reason given, is, because, if they mingled
with those nations, they would pollute themselves; it was an
unclean land, and they were a holy people ; but if they kept
themselves distinct from them, it would be their honour and
BEFORE CHRIST, 456.
EZRA, X. Resolution of the whole congregation.
- . * - . &
safety, and the perpetuating of their prosperity. Now, to
violate a command so express, backed with such reasons, and
a fundamental law of their constitution, was very provoking
to the God of heaven. . . . . . . .
(6.) That, in the judgments by which they had already
smarted for their sins, God had punished them less than their
iniquities, deserved, so that he looked upon them, to be still in
debt upon the old account. “What And yet shall we run
up a new score ? Has Göd dealt so géntly with us in cor-
said concerning Zion's captivity, She hath received of the Lord’s
hand double for all her sins; (Isa. xl. 2.) but Ezra, in a peni-
téntial sense of the great malignity' that was in their sin,
though the punishment was very great, owns it less than they
deserved.
2. The devout affections that were working in him, in mak-
1ng this confession. Speaking of sin, - - . . .
(1.) He speaks as one much ashamed. With this he begins,
(v. 6.) O my God, I am ashamed and blush, O my God, (so the
words are placed, ) to lift up my face writo thee. Note, º:
Sin is a shameful thing ; as soon as ever our first parents ha
eaten forbidden fruit, they were ashamed of themselves. [2.]
Holy shame is as necessary an ingredient in true and ingenu-
ous repentance as holy sorrow... [3.]. The sins of others should
be our shame, and we should blush for those who do not blush
for themselves. We may well be ashamed that we are any
thing related to those who are so ungrateful to God, and un-
wise for themselves. This is clearing ourselves, 2 Cor. vii. 11.
4.] Penitent sinners never see so much reason to blush and
e ashamed, as when they come to lift up their faces before
God. A natural sense of our own honour, which we have in-
jured, will make us ashamed, when we have done a wrong
thing, to look men in the face; but a gracious concern for
God’s honour will make us much more ashamed to look him
in the face. The publican, when he went into the temple to
pray, hung down his head more than ever, as one ashamed,
Luke xviii. 13. [5.] An eye to God, as our God, will be of
great use to us in the exercise of repentance. Ezra begins, O
ny God; and again, in the same breath, My God. The con-
sideration of our covenant-relation to God, as ours, will help
to humble us, and break our hearts for sin, that we should
violate both his precepts to us, and our promises to him ; it
will also encourage us to hope for pardon, upon repentance.
He is my God, notwithstanding this, and every transgression
in the covenant does not throw us out of covenant. -
(2.) He speaks as one much amazed, (v. 10.) “What shall
we say after this? For my part, I know not what to say: if
God do not help us, we are undone.” The discoveries of guilt
excite amazement; the more we think of sin, the worse it
looks; the difficulty of the case excites amazement. How
shall we recover ourselves 2 Which way shall we make our
peace with God 1 [1..] True penitents are at a loss what to
say : Shall we say, We have not sinned, or, God will not re-
quire it 2. If we do, we deceive ourselves, and the truth is not in
ºis. Shall we say, Have patience with us, and we will pay
thee all, with thousands of rams, or our first-born, for our
transgression ? God will not thus be mocked, he knows we
are insolvent. Shall we say, There is no hope, and let come on
us what will? That is but to make bad worse. [2.] True
penitents will consider what to say, and should, as Ezra, beg
of God to teach them ; What shall we say ? Say, “I have
sinned ; I have done foolishly ; God be merciful to me a sin-
ner;” and the like. See Hos. xiv. 2.
. (3.) He speaks as one much afraid, v. 13, 14. “After all
the judgments that are come upon us, to reclaim us from sin,
and all the deliverances that have been wrought for us, to en.
gage us to God and duty, if we should again break God's
commandments, by joining in affinity with the children of
disobedience, and learning their ways, what else could we ex-
pect, but that God should be angry with us till he had con-
sumed us, and there should not be so much as a remnant left,
nor any to escape the destruction ?”. There is not a surer or
sadder presage of ruin to any people, than revolting to sin, to
the same sins again, after great judgments, and great deliver-
ances. They that will be wrought upon neither by the one
nor by the other, are fit to be rejected, as reprobate silver, for
the founder melteth in vain. . . . -
. (4.) He speaks as one much assured of the righteousness of
God, and resolved to acquiesce in that, and to leave the mat-
ter...with him, whose judgment is according to truth, (v. 15.)
“Thou art righteous, wise, just, and good; thou wilt neither
do us wrong, nor be hard upon us, and therefore, behold, we
are before thee, we lie at thy feet, waiting our doom ; we can-
not stand before thee, insisting upon any righteousness of our
- -
own, having no plea to support us or bring us off, and there-
fore we fall down before thee, in our trespass, and cast our-
iselves on thy mercy; downto us whatsoever seemeth good unto
thee, Judg. x. 15. We have nothing to say, nothing to do,
but to make supplication to our Judge,” Job ix. 15. Thus,
does this good man lay his grief before God, and then leave it.
with him. . . .
. f
t . . . . . * * , , , * . . . . . . . . . . ; . . . . . . . . . . “ . . . .'
* º r : . . * -vº." | :* s hat grievance redressed, which was complained;
recting us, and shall we thus abuse his favour, and turn his In his ºptºſ, ſº gº tº gº ssed, which was complain,
grace into wantonness º' God, in his grace and mercy, had ||
J. How the peo-,
ºple's hearts were prepared for the redress of it, by the deep humiliation
for the sin, v, i.” If Hoit, it was proposed to Ezra by Shechaniah, v.
2–4. II: How the proposal was put in execution...: 1. The great men,
were sworn to stand to it, v. 5. 2. Ezra appeared first in it; v. 6. 3.
A general assembly was called, v. 7–9. . 4. They all, in compliance
of, and tamented, in the foregoing chapter. ... Observe,
with Ezra's exhortation, agreed to the reformation, v., 10-14. ...5. Com-
missioners were appointed to sit, de die in diem-day after day, to in-
quire who had married strange wives, and to oblige them tº put them,
away, which is done accordingly, (p. 14—17.) and a list of the names of
those that were found guilty given in, v. 18–44. . . . . . . . . . . .
1 Nº. Ezra had prayed, and when he
had confessed, weeping and casting, himself
down before the house of God, there assembled unto
him out of Israel a very great congregation of men,
and women, and children: for the people wept
very sore. 2 And Shechaniah, the son of Jehiel,
one of the sons of Elam, answered and said, unto,
Ezra, We have trespassed against our God, and
have taken strange wives of the people of the land:
yet now there is hope in Israel concerning this,
thing. 3 Now therefore let us make a covenant
with our God to put away all the wives, and such
as are born of them, according to the counsel of my
lord, and of those that tremble at the commandment
of our God; and let it be done according to the law.
4 Arise ; for this matter belongeth unto thee: we
also will be with thee; be of good courage and do
it. 5 Then arose Ezra, and made the chief priests,
the Levites, and all Israel, to swear that they should
do according to this word. And they sware.
We are told, I. What good impressions were made upon
the people by Ezra's humiliation and confession of sin. No.
sooner was it noised in the city, that their new governor,
whom they rejoiced in, was himself in grief, and to so great a
degree, for them and their sin, than presently there assembled
to him a very great congregation, to see what the matter was,
and to mingle their tears with his, v. 1. Our weeping for
other people's sins may perhaps set those a weeping for them
themselves, who, otherwise, would have continued senseless
and remorseless. See what a happy influence the good exam-
ples of great ones, may have upon their inferiors. When
Ezra, a scribe, a scholar, a man in authority under the king,
so deeply lamented the public corruptions, they concluded:
that they were indeed very grievous, else he would not thus
have grieved for them ; and this drew tears from every eye :
men, women, and children, wept very sore, when he wept thus,
II. What a good motion Shechaniah made, upon this oc-
casion. The place was Bochim, a place of weepers ; but, for
aught that appears, there was a profound silence among them,
as among Job’s friends, who spake not a word to him, because
they saw that his grief was very great, till Shechaniah (one of
Ezra's companions from Babylon, ch. viii. 3, 5,) stood up,
and made a speech addressed to Ezra, in which, * * * * *
1. He owns the national guilt, sums up all Ezra's confes-
sion in one word, and sets to his seal, that it was true; “We
have trespassed against our God, and have taken strange wives ;
(v. 2.) the matter is too plain to be denied, and too bad to be
éxcused.” It does not appear that Shechaniah was himself
culpable in this matter, (if he had had the beam in his own
eye, he could not have seen so clearly to pluck it out of his
brother's eye,) but his father was guilty, and divers of his fa-
ther's house, as appears, v. 26. and therefore he reckons him:
self among the tréspassers; nor does he seek to excuse or pal:
liate the sin, though some of his own relations were guilty of
it, but, in the cause of God, says to his father, I have not
known him, as Levi, Deut. xxxiii. 9, Perhaps the strangé
wife that his father had married had been an unjust unkind;
step-mother to him, and had made mischief in the family,
and he supposed that others had döne the like, which made
him the more forward to appear against this, corruption ; if
so, it was not the only time that viºlentment, have
113
BEFor E CHRIST, 456.
EZ RA, X. The proceedings of the people thereon.
º overruled, by the providence of God, to serve the public
got)
2. He encourages himself, and others, to hope, that, though
the matter was bad, it might be amended; Yet now there is
hope in Israel, (where else should there be hope, but in
lsrael . They that are strangers to that commonwealth, are
said to have no hope, Eph. ii.12.) even concerning this thing.
The case is sad, but it is not.desperate; the disease threat-
ening, but not incurable. There is hope that the people may
be reformed, the guilty reclaimed, a stop put to the spreading
of the contagion ; and so the judgments which the sin deserves
may be prevented, and all will be well. Now there is hope ;
now that the disease is discovered, it is half cured. Now that
the alarm is taken, the people begin to be sensible of the
mischief, and to lament it, a spirit of repentance seems to be
poured out upon them, and they are all thus humbling them.
selves before. God for it, now there is hope, that God will
forgive, and have mercy. The valley of 'Achor, that is, of
trouble, is the door of hope ; (Hos. ii. Tà.) for the sin that truly
troubles us shall not ruin us. There is hope, now that Israel
has such a prudent, pious, zealous governor as Ezra to
manage this affair. Note, (1.) In melancholy times, we
must see and observe what makes for us, as well as what
makes against us... (2.) There may be good hopes through
grace, even then when there is the sense of great guilt before
God. (3.) Where sin is seen and lamented, and good steps
taken towards a reformation, even sinners ought to be en-
couraged. (4.) Even great saints must thankfully receive
seasonable counsel and comfort from those that are much their
inferiors, as Ezra from Shechaniah. -
3. He advises that a speedy and effectual course should be
taken for the divorcing of the strange wives. he case is
plain ; what has been done amiss must be undone again, as
far as possible; nothing less than that is true repentance.
Let us put away all the wives, and such as are born of them,
9. 3., Ezra, though he knew this was the only way of redress.
ing the grievance, yet perhaps did not think it feasible, and
despaired of ever bringing the people to it, which put him
into that confusion that we left him in, in the foregoing chap-
fºr ; but Shechaniah, who conversed more with the people
than he did, assured him the thing was practicable, if they
went wisely to work. As to us, now, it is certain that sin
must be put away, a bill of divorce must be given it, with a
resolution never to have any thing more to do with it, though
it be dear as the wife of thy bosom, nay, as a right éye, or a
Fight hand, otherwise there is no pardon, no peace. What has
been unjustly got, cannot be justly kept, but must be restored ;
but as to the case of being inequally yoked with unbelievers,
$hechaniah's counsel, which he was then so clear in, will not
hold now; such marriages, it is certain, are sinful, and ought
not to be made, but they are not null. Our rule, under the
gospel, is, Quod fieri non debuit, factum valet—That which
ºught not to have been done, must, when done, abide. If a brother
has a wife that believeth not, and she be pleased to dwell with him,
let him not put her away, 1 Cor. vii. 12, 13.
4. He puts them into a good method for the effecting of this
Reformation, and shows them not only that it must be done,
but, how. (1.) “Let Ezra, and all those that were present
in this assembly, agree in a resolution that this must be done;
pass a yote immediately to this effect, it will now pass memine
contradicente—unanimously, that it may be said to be done ac-
cording to the counsel of my lord, the president of the assembly,
with the unanimous concurrence of those that tremble at the
cºmmandment of our God, which is the description of those
that were gathered to him ch. ix. 4. Declare it to be the sense
9f all the sober serious people among us, which cannot but
have a great Sway among Israelites.”
mand of God in this matter, which Ezra had recited in his
Prayer, be laid before the people, and let them see that it is
dome according to the law; we have that to warrant us, nay,
that binds us, to what we do ; it is not an addition of our own
t? the divine law, but the necessary execution of it.” (3.)
“While we are in a good mind, let us bind ourselves, by á
solemn vow and covenant, that we will do it, lest, when the
present impressions are worn off, the thing be left undone.
Let us covenant, not only that, if we have strange wives our-
selves, we will put them away, but that, if we have not, we
will do what we can in our places, to oblige others to put
away theirs.” . (4.) “Let Ezra himself preside in this matter,
who is authorized by the king's commission, to inquire whe-
£her the law of God was duly observed in Judah and Jerusa-
lem, (ch. vii. 14.) and let us all resolve to stand by him in it,
(v. 4.) Arise, be of good courage. Weeping, in this case, is
good, but reforming is better.” See what God said to Joshua
in a like case, Josh. vii. 10, 11. .*
strange wives to increase the trespass of Israel.
(2.) “Let the com-
III. What a good resolution they came to, upon this good
motion, v. 5. They not only agreed that it should be done,
but bound themselves with an oath that they would do accord-
ing to this word. Fast bind, fast find.
6 Then Ezra rose up from before the house of
God, and went into the chamber of Johanan the son
of Eliashib : and when he came thither, he did eat
no bread, nor drink water; for he mourned because
of the transgression of them that had been carried
away. 7 And they made proclamation throughout
Judah and Jerusalem unto all the children of the
captivity, that they should gather themselves toge-
ther unto Jerusalem; 8 And that whosoever would
not come within three days, according to the counsel
of the princes and the elders, all his substance
should be forfeited, and himself separated from
the congregation of those that had been carried
away. 9 Then all the men of Judah and Benja-
min gathered themselves together unto Jerusalem
within three days: it was the ninth month, and
the twentieth day of the month; and all the peo-
ple sat in the street of the house of God, trem-
bling because of this matter, and for the great
rain. 10 And Ezra the priest stood up, and said
unto them, Ye have transgressed, and have taken
ll
Now therefore make confession unto the LORD God
of your fathers, and do his pleasure ; and separate
yourselves from the people of the land, and from
the strange wives. 12 Then all the congregation
answered and said with a loud voice, As thou hast
said, so must we do. 13 But the people are many,
and it is a time of much rain, and we are not able
to stand without, neither is this a work of one day or
two ; for we are many that have transgressed in this
thing. 14 Let now our rulers of all the congrega-
tion stand, and let all them which have taken
Strange wives in our cities come at appointed times,
and with them the elders of every city, and the
judges thereof, until the fierce wrath of our God for
this matter be turned from us. -
We have here an account of the proceedings upon the reso-
lutions lately taken up concerning the strange wives ; no time
was lost; they struck when the iron was hot, and soon set the
wheels of reformation a-going. . . e - © -
I. Ezra went to the council-chamber, where, it is probable,
the priests used to meet upon public business. And till he
came thither, (so Bishop Patrick, thinks it should be read,)
till he saw something done, and more likely to be done, for
the redress of this grievance, he did neither eat nor drink, but
continued mourning. Sorrow for sin should be abiding sor-
row ; be sure to let it continue till the sin be put away. .
II. He sent orders to all the children of the captivity to
attend him at Jerusalem, within three days ; , (v. 7, 8.) and,
being authorized by the king to enforce his orders, with penal-
ties annexed, (ch. vii. 26.) he threatened, that whosoever
refused to obey the summons should forfeit his estate, and be
outlawed. The doom of him that would not attend on this
religious occasion, should be, that his substance should, in his
stead, be ever after appropriated to the service of their reli-
gion, and he himself, for his contempt, should, for ever, after,
be excluded from the honours and privileges of their religion;
he should be excommunicated. e
III. Within the time limited, the generality of the people
met at Jerusalem, and made their appearance in the street of
the house of God, v. 9. They that had no. zeal for the work
they were called to, nay, perhaps had a dislike to it, being
themselves delinquents, yet paid such a deference to Ezra's
authority, and were so awed by the penalty, that they durst
not stay away. - e
V. God gave them a token of his displeasure, in the great
rain that happened at that time, (v. 9.) and again, (v. 13.)
which perhaps kept some away; it was; however, grievous to
them, that met in the open street; yet the circumstance of the
heavens weeping, when they wept, might signify, that though
God was angry with them for their sin, yet he was well pleased
with their repentance, and (as it is said, Judg. 10. 16.) hi.
1134
BEFoEE CHRIST, 456.
The names of the offenders.
EZRA, X.
sout was grieved for the misery of Israel ; it was also an indi,
cation of the good fruits of their repentance, for the rain makes
the earth fruitful. - s
W. Ezra gave the charge at this great assize; he told them
that he called them together, now, because he found, that,
since their return out of captivity, they had increased the tres-
pass of Israel by marrying strange wives, that they had added
to their former sins this new transgression, which would cer-
tainly be a means of introducing idolatry again, the very sin
they had smarted for, and which, he hoped, they had been
cured of, in their captivity. He informed them, too, that he
called them together that they might confess their sin to God,
and, having done that, might declare themselves ready and
Willing to do his pleasure, as it should be made known to
them, (which all those will do that truly repent of what they
have done to incur his displeasure,) and particularly, that they
might separate themselves from all idolaters, especially idola-
trous wives, v. 10, 11. On these heads, we may suppose, he
enlarged, and, probably, made such another confession of the
‘Sin now, as he had made, ch. ix. which he required them to
say Amen to.
. VI. The people submitted themselves, not only to Ezra's
jurisdiction in general, but to his inquisition and determina-
£ion in this matter; “As thou hast said, so must we do, v. 12;
We have sinned in mingling ourselves with the heathen, and
have thereby been in danger, not only of being corrupted by
them, for we are frail, but of being lost among them, for we
are few ; we are, therefore, convinced that there is an abso-
Jute necessity of our separating from them again.” There is
then hope concerning people, when they are convinced, not
only that it is good to part with their sins, but that it is indis-
pensably necessary; we must do it, or we are undone.
VII. It was agreed that this affair should be carried on, not
in a popular assembly, nor that they should think to go
through with it all on a sudden, but that a court of delegates
should be appointed to receive complaints, and to hear and
determine upon them. It could not be done at this time, for
it was not put into a method, not could the people stand out,
because of the rain ; the delinquents were many, and it would
jequire time to discover and examine them. Nice cases
would arise, which could not be adjudged without debate and
deliberation, v. 13. “And therefore let the crowd be dis-
2nissed, and the rulers stand to receive informations; let them
Proceed city by city, and let the offenders be convicted be-
fore them in the presence of the judges and elders of their
own city; and let them be intrusted to see the orders executed ;
*hus take time, and we shall have done the sooner; whereas, if
we do it in a hurry, we shall do it by halves, v. 14. If, in
this method, a thorough reformation be made, the fierce
wrath of God will be turned from ws, which, we are sensi-
ble, is ready to break forth against us for this transgression.”
Ezra was willing that his zeal should be guided by the peo-
ple's prudence, and put the matter into this method; he is
not ashamed to own that the advice came from them, any
more than he was to comply with it.
15 Only Jonathan the son of Asahel, and Jaha-
Ziah, the son of Tikvah, were employed about this
.7matter ; and Meshullam and Shabbethai the Levite
helped them., 16 And the children of the captivity
did so. And Ezra the priest, with certain chief
of the fathers, after the house of their fathers,
and all of them by their names, were separated,
and sat down in the first day of the tenth month
to examine, the matter. 17. And they made, an
end with all the men that had taken strange wives
by the first day of the first month. 18 And among
the sons of the priests there were found that had
taken strange wives; namely, of the sons of Jeshua
the son of Jozadak, and his brethren ; Maaseiah,
and Eliezer, and Jarib, and Gedaliah. 19 And they
gave their hands that they would put away their
wives; and being guilty, they offered a ram of the
'flock for their trespass. 20 And of the sons of Im-
mer; Hanani, and Zebadiah...21 And of the sons
of Harim ; Maaseiah, and Elijah, and Shemaiah,
and Jehiel, and Uzziah. 22 And of the sons of
Pashur; Elioenai, Maaseiah, Ishmael, Nethºueel,
Jozabad, and Elasah. 23 Also of the Levites ; Jo-
zabad; and Shimei, and Kelaiah (the same is Kelita,)
WPethahiah, Judah, and Fliezer. 24 Of the singers
–º
also; Eliashib : and of the porters; Shallum, and
Telem, and Uri. 25 Moreover of Israel : of the
sons of Parosh; Ramiah, and Jeziah, and Mal-
chiah, and Miamin, and Eleazar, and Malchijah,
and Benaiah. 26 And of the sons of Elam : Mat-
taniah, Zechariah, and Jehiel, and Abdi, and Jere-
moth, and Eliah. 27 And of the sons of Zattu ;
Elioenai, Eliashib, Mattaniah, and Jeremoth, and Za-
bad, and Aziza. 28 Of the sons also of Bebai; Jeho-
hanan, Hananiah, Zabbai, and Athlai. 29 And of
the sons of Bani; Meshullam, Malluch, and Adaiah,
Jashub, and Sheal, and Ramoth. 30 And of the
sons of Pahath-moab; Adna, and Chelal, Benaiah,
Maaseiah, Mattaniah, Bezaleel, and Binnui, and
Manasseh. 31 And of the sons of Harim ; Eliezer,
Ishijah, Malchiah, Shemaiah, Shimeon, , 32 Ben-
jamin, Malluch, and Shemariah. 33 Of the sons of
Hashum ; Mattenai, Mattathah, Zabad, Eliphelet,
Jeremai, Manasseh, and Shimei. 34. Of the sons of
Bani; Maadai, Amram, and Uel, 35 Benaiah,
Bedeiah, Chelluh, 36 Vaniah, Meremoth, Eliashib,
37 Mattaniah, Mattenai, and Jaasau, º 38 And Bani,
and Binnui, Shimei, 39 And Shelemiah, and Na-
than, and Adaiah, 40 Machnadebai, Shashai,
Sharai, 41 Azareel, and Shelemiah, Shemariah,
42 Shallum, Amariah, and Joseph. 43. Of the sons
of Nebo ; Jeiel, Mattithiah, Zabad, Zebina Jadau,
and Joel, Benaiah. 44 All these had taken strange
wives: and some of them had wives by whom they
had children.
The method of proceeding in this matter being concluded
on, and the congregation dismissed, that each in his respective
place might gain and give intelligence, to facilitate the matter
we are here told,
I. Who were the persons that undertook to manage the
matter, and bring the causes regularly before the commission-
ers; Jonathan and Jahaziah, two active men, whether of the
priests or of the people, does not appear ; probably they were
the men that made that proposal, v. 13, 14. and were, there
fore, the fittest to see it pursued ; two honest Levites were
joined with them, and helped them, v. 15. . Dr. Lightfoot gives
a contrary sense of this ; Only (or nevertheless) Jonathan and
Jahaziah stood against this matter, (which reading the original
wili very well bear,) and these two Levites helped them, in op-
posing it, either the thing itself, or this method of proceeding.
It was strange, if a work of this kind was carried on, and met
with no opposition. -
II. Who were the commissioners that sat upon this matter,
Ezra was president, and with him certain chief of the fathers
who were qualified with wisdom and zeal, above others, for
this service, v. 16. It was happy for them that they had such
a man as Ezra to head them ; they could not have done it well
without his direction, yet he would not do it without their
COIn Curren Ce.
III. How long they were about it; they began, the first day
of the tenth month, to examine the matter, (v. 16.) which was
but ten days after this method was proposed, (v. 9.) and they
finished in three months, v. 17. They sat close, and miſſided
their business, otherwise they could not have despatched so
many causes as they had before them, in so little time ; for we
may suppose that all who were impeached, were fairly asked
what cause they could show why they should not be parted.
If we may judge by other cases, provided the wife were prose-
lyted to the Jewish religion, she was not to be put away : the
trial of which would require great care. º
IV. Who the persons were, that were found guilty of this
crime; their names are here recorded to their perpetual re-
proach: many of the priests, nay, of the family of Joshua, the .
high priest, were found guilty, (v. 18.) though the law had
particularly provided for the preserving of their honour in their
marriages, that, being holy themselves, they should not marry
such as were profane, Lev. xxi. 7. They that should have
taught others the law, brake it themselves, and by their ex-
ample imboldened others to do likewise. But, having lost
their innocency in this matter, they did well to recant, and
give an example of repentance; for, 1...They promised under
their hand to put away their strange wives; some think that
they sware it with their hands lifted up. 2. They took, the
appointed way of obtaining pardon, tiºns the ram which
BEFoEE CHRIST, 456. EZ RA, X. The names, of the offenders.
-—-g
was appointed by the law for a trespass-offering, (Lev. vi. 6.) it is, however, probable that the wives which were put away
so owning their guilt, and the desert of it, and humbly suing were well provided for, according to their rank. One would
for forgiveness. . . . - - | think this grievance was now thoroughly redressed, yet we
About 113 in all are here named, who had married strange meet with it again, Neh. xiii. 22, and Mal. ii. 11. for such
wives, and some of them, it is said, (v. 44.) had children by corruptions are easily and insensibly brought in, but not
them, which implies that not many of them had, God not without great difficulty purged out agains The best reformer;
crowning" those marriages with the blessing of increase. can but do their endeavour, but when the Redeemer himself
Whether the children were turned off with the mothers, as shall come to Zion, he shall effectually turn away ungodliness
Sheehaniah proposed, does not appear; it should seem not from Jacob. . . . . :
! . * : , , .. 3. t * • AN.
Ex POSITION,
. . . . . . . º - - wrTH
PRACTICAL OBSERVATIONS,
of THE Book OF
N E H E M I A H.
* !
This book continues the history of the children of the captivity; the poor Jews that were lately returned out of Babylon to
their own land. At this time, not only the Persian monarchy flourished in great pomp and power, but Greece and Rome
began to be very great, and make a figure. Of the affairs of those high and mighty states, we have authentic accounts
extant ; but the sacred and inspired history takes cognizance only of the state of the Jews, and makes no mention of other
nations, but as the Israel of God had dealings with them ; for the Lord's portion is his people, they are his peculiar
treasure, and, in comparison with them, the rest of the world is but as lumber. In my esteem, Ezra the scribe, and
Nehemiah the Tirshatha, though neither of them ever wore a crown, commanded an army, conquered any country, or were
famed for philosophy or oratory, yet both of them, being pious praying men, and very serviceable in their day to the church
of God and the interests of religion, were really greater men, and more honourable, not only than any of the Roman consuls
" or dictators, but than Xenophon, or Demosthenes, or Plato himself, who lived at the same time, the bright ornaments of
Greece. Nehemiah’s agency for the advancing of the settlement of Israel we have a full account of in this book of his own
commentaries or memoirs, wherein he records not only the works of his hands, but the workings, of his heart, in the
management of public affairs; inserting in the story many devout reflections and ejaculations, which discover in his mind a
Very deep tincture of serious piety, and are peculiar to his writing. Twelve years he was governor of Judea, under Artax-
erxes king of Persia, from his twentieth year (ch. i. 1.) to his thirty-second year, ch. xiii. 6. Dr. Lightfoot supposes this to
- be the Artaxerxes from whom Ezra had his commission. This book relates, . .
I. Nehemiah's concern for Jerusalem, and the commission he had obtained from the king to go thither, ch. 1. 11.
II: His building of the wall of Jerusalem, notwithstanding the opposition he met with, ch. iii. iv.
III. His redressing the grievances of the people, ch. v.
IV. His finishing the wall, ch. vi. . . . . . . . . . . . .
V: The account he took of the people, ch. vii. -
VI. The religious solemnities of reading the law, fasting and praying, and renewing their covenants, which he called the
people to, ch. viii.-x. . . . . . . . * : • * -
VII: The care he took for the replenishing of the holy city, and the settling of the holy tribe, ch. xi. xii.
VIII. His zeal In reforming divers abuses, ch. xiii. Some call this the second book of Ezra, not because he was the penman of
it, but because it is a continuation of the history of the foregoing book, with which it is connected, v. 1. This was the last
historical book that was written, as Malachi the last prophetical book, of the Old Testament. - - s
Berone CHR1st 446. . . . . . . . . . - Nehemiah’s Distress.
. . . . . . CHAP. I. . . . . . . . certain men of Judah ; and I asked them con-
Here peſºst meet with Nehemiah at the Persian court, where ºpe find him, cerning the Jews that had escaped, which were
‘. . frºß: gºº: left of the captivity, and concerning Jerusalem.
... igg, thereupon, (c. 4.) with a particular account of his pººr, ... à l'ii.;| 3 And they said unto me, The remnant that are
, Such is the rise of this greatman, by piety, not by policy. . . . . left of the captivity there in the province are in
lºſ NHE words of Nehemiah the son of Hachaliah. great affliction and reproach: the wall of Jerusa-
. . And it came to pass in the month Chisleu, in lem also is broken down, and the gates thereof are
the twentieth year, as I was in Shushan the palace, burned with fire. 4 And it came to pass, when I
.* That, Hanani, one of my brethren, came, he and heard these words, that I sat down and wept, and
1136 * - tº
T3EFORE CHRIST, 445.
Nehemiah's prayer.
NEHEMIAH, i.
à–
wº-
'mourned certain days, and fasted, and prayed be-
fore the God of heaven, g
What tribe Nehemiah was of, does no where appear; but if
it be true, (which we are told by the author of the Maccabees,
Book 2. ch. i. 18.) that he, offered sacrifice, we must conclude
him to be a priest. We are here told that he was in Shushan,
the palace, or royal city, of the king of Persia, where the court
was ordinarily kept, (v. 1.) that he was the king's cup-bearer.
Kings and great men probably looked upon it as a piece of
state to be attended by those of other nations. By this place
at court, l. He would be the better-qualified for the service of
his country, in that post for which God had designed him ; as
Moses was the fitter to govern, for being bred up in Pharaoh’s
court, and David in Saud's. 2. He would have the fairer op-
portunity of serving his country by his interest in the king and
those about him. Observe, He is not forward to tell us what
great preferment he had at court; it is not till the end of the
chapter, that he tells us he was the king's cup-bearer, (a place
of great trust, as well as of honour and profit,) when he could
not avoid the mentioning of it, because of the following story;
but, at first, he only says, I was in Shushan the palace; whence
we may learn to be humble and modest, and slow to speak of
our own advancements. But, in the providences of God con-
cerning him, we may observe, to our comfort, (1.) That when
God has work to do, he will never want instruments to do it
with. (2.) That those whom God designs to employ in his
service, he will find out proper ways both to fit for it, and to
call to it. (3.) That God has his remnant in all places; we
read of Obadiah in the house of Ahab, saints in Caesar’s house-
hold, and a devout Nehemiah in Shushan the palace. (4.)
That God can make the courts of princes sometimes nurseries,
and sometimes sanctuaries, to the friends and patrons of the
church's cause. x *
Now here we have, I. Nehemiah’s tender and compassion-
ate inquiry-concerning the state of the Jews in their ownland,
v. 2. It happened that a friend and relation of his came to
the court with some other company, by whom he had an op-
portunity of informing himself fully how it went with the chil-
dren of the captivity, and what posture Jerusalem, the beloved
city, was in. Nehemiah lived at ease, in honour andfulness,
himself, but cannot forget that he is an Israelite, nor shake
off the thoughts of his brethren in distress, but, in spirit, (like
Moses, Acts vii. 23.) visits them, and looks upon theirburthens.
As distance of place did not alienate his affections from them,
(though they were out of sight, yet not out of mind,) so nei-
ther did, 1. The 'dignity to which he was advanced. Though
he was a great man, and probably rising higher, yet he did
not think it below him to take cognizance of his brethren that
were kºw and despised, nor was he ashamed to own his rela-
tion to them, and concern for them. 2. The diversity of their
sentiments from his, and the difference of their practice ac- .
cordingly. Though he did not go to settle at Jerusalem him-
self, (as we think he ought to have done, now that liberty was
proclaimed,) but conformed to the court, and staid there, yet
he did not therefore judge or despise them that were returned,
or upbraid them as impolitic, but kindly concerned himself:
for them, was ready to do them all the good offices he could,
and, that he might know which way to do them a kindness,
asked concerning them. Note, It is lawful and good to in-
quire, “What news?” We should inquire especially concern-
ing the state of the church and religion, and how it fares with .
the people of God ; and the design of our inquiry must be,
not that, like the Athenians, we may have something to talk
of, but that we may know how to direct our prayers and
praises. *
II. The melancholy account which is here given him of the
present state of the Jews and Jerusalem, v. 3. nami, the #
person he inquired of, has this character given of him, (ch.
vii. 2.) that he feared God above many, and therefore would
not only speak truly, but, when he spake of the desolations of
Jerusalem, speak tenderly. It is probable that his errand to:
court, at this time, was, to solicit for some favour, some relief
or other, that they stood in need of. Now the account he
givºs is, l. That the holy seed was miserably trampled on; and 3
abused ; in great affliction and reproach ; insulted upon all a
99casions by their neighbours, and filled with the scorning of.
them, that were at ease. 2. That the holy city was exposed,
and in ruins. The wall of Jerusalem was still broken down,
and the gates, as the Chaldeans left them, in ruins. This
made the condition of the inhabitants both very despicable
under the abiding marks of poverty and slavery, and very
dangerous, for their enemies might, when they pleased, make
an easy prey of them. The temple was built, the government.
settled, and a work of reformation brought to some head, but
JLe te 7 F
here was one good work yet undone; this was still wanting.
Every Jerusalem, on this side the heavenly one, will have
'some defect or other in it, for the making up of which it will
require the help and service of its friends.
III. The great affliction this gave to Nehemiah, and the
deep concern it put him into, v. 4. 1. He wept and mourned.
It was not only just when he heard the news, that he fell into
a passion of weeping, but his sorrow continued certain days.
Note, The desolations and distresses of the church ought to
be the matter of our grief, how much soever we live at lease,
2. He fasted and prayed; not in public, he had no opportunity
of doing that, but before the God of heaven, who sees in secret,
and will reward openly. By his fasting and praying, (l.) He
consecrated his sorrows, and directed his tears aright; sor-
rowed after a godly sort, with an eye to God, because his
name was reproached in the contempt cast on his people,
whose cause therefore he thus commits to him. (2.) He eased
his sorrows, and unburthened his spirit, by pouring out his
complaint before God, and leaving it with him. (3.) He took
the right method of fetching in relief for his people, and di-
‘rection for himself in what way to serve them. Let those who
are forming any good designs for the service of the public, take
God along with them from the first conception of them, and
utter all their projects before him ; that is the way to prosper
in them.
5 And said, 'I beseech thee, O Lord God of
heaven, the great and terrible God, that keepeth
covenant and mercy for them that love him and ob-
serve his commandments; 6 Let thine ear now be
attentive, and thine eyes open, that thou mayest
hear the prayer of thy servant, which I pray before
thee now, day and night, for the children of Israel.
ºthy servants, and confess the sins of the children of
Israel, which we have sinned against thee: both I
and my father's house have sinned. 7 We have
dealt very corruptly against thee, and have not kept
the commandments, nor the statutes, nor the judg-
ments, which thou commandedst thy servant Moses.
8 Remember, I beseech thee, the word that thou,
commandedst thy servant Moses, saying, If yetrans-
gress, I will scatter you abroad among the nations:
9 But if ye turn unto me, and keep my command-
ments, and do them ; though there were of you cast
out unto the uttermost part of the heaven, yet will I
gather them from thence, and will bring them unto
the place that I have chosen to set my name there.
10 Now these are thy servants, and thy people,
whom thou hast redeemed by thy great power, and
by thy strong hand. 11 O Lord, I beseech thee,
let now thine ear be attentive to the prayer of thy
servant, and to the prayer of thy servants, who de-
sire to fear thy name; and prosper, I pray thee,
thy servant this day, and grant him mercy in the
sight of this man : For I was the king's cup-bearer.
We have here Nehemiah’s prayer ; a prayer that has refer-
tence to all the prayers which he had, for some time before,
been putting up to God day and night, while he continued his
sorrows for the desolations of Jerusalem.; and withal to the:
petition he was now intending to present to the king,his mas-
terfor his favour to Jerusalem.
We may observe in this prayer, i
I. His humble and reverent address to God, in which he
prostrates himself before him, and gives unto him the glor;
due unto his name, v. 5. It is much the same with that ol
T)aniel, ch. ix. 4. It teaches us to draw near to God, il. With
a holy awe of his majesty and glory ; remembering that he is .
the God of heaven, infinitely above us, and sovereign Lord
over us, and that he is:the great and terrible God, infinitely
excelling all the principalities and powers, and of the upper"
sand of the lower world, angels and kings.; and he is a God to
ibe worshipped with fear by all his people, and whose power-
ful wrath all his enemies have meason to be afraid of. Even .
the terrors of the Lord are improvable, for the comfort and en-
couragement of those that trust in him, 2. With a holy on
fidence in his grace and truth, for he keſpeth covenant and
mercy for them that love him ; not only the mercy that is pro
"mised, but even more than he promised nothing shall be:
thought too much to be done for them that love hire, and keep.
his commandments.
1137
BIFoEE CHRIST, 445.
Nehemiah's prayer.
NEH EMIAH, II.
sº-
II. His general request for the audience and acceptance of
all the prayers and confessions he now made to God, v. 6.
Let thine ear be attentive to the prayer, not which I say, (bare
saying prayer will not serve,) but which I pray before thee ;
(then we are like to speed in praying, when we pray in pray-
ing ;) and let thine eyes be open upon the heart from which the
prayer comes, and the case which is in prayer laid before thee.
he not see clearly 3 shall not he hear attentively
III. His penitent confession of sin ; not only Israel has
sinned, (it was no great mortification to him to own that,) but,
I and my father’s house have sinned, v. 6. Thus does he hum-
ble himself, and take shame to himself, in this confession ; We
have (I and my family among the rest) dealt very corruptly
against thee, v. 7. In the confession of sin, let these two
things be owned as the malignity of it, that it is a corruption
of ourselves, and an affront to God ; it is dealing corruptly
against God, setting up the corruptions of our own hearts in
opposition to the commands of God.
- V. The pleas he urges for mercy for his people Israel.
1. He pleads what God had of old said to them, the rule he
had settled of his proceedings toward them, which might be
the rule of their expectations from him, v. 8, 9. He had said
indeed, that, if they brake covenant with him, he would scat-
ter them among the nations, and that threatening was fulfilled
in their captivity: never was people so widely dispersed as
Israel was at this time, though at first so closely incorporated ;
but, he had said withal, that if they turned to him, (as now
they began to do, having renounced idolatry and kept to the
temple service,) he would gather them again. This he quotes
from Deut. xxx. 1–5. and begs leave to put God in mind of
it, (though the Eternal Mind needs no remembrancer,) as that
which he guided his desires by, and grounded his faith and
hope upon, in praying this prayer, Remember, I beseech thee,
that word; for thou hast said, Put me in remembrance. He
had owned, (v. 7.) We have not kept the judgments which thou
commandedst thy servant Moses ; yet he begs, (v. 8.) Lord, re-
ºmember the word which thou commandedst thy servant Moses;
for the covenant is often said to be commanded. If God were
not more mindful of his promises than we are of his precepts,
we were undone. Our best pleas, therefore, in prayer, are
those that are taken from the promise of God, the word on
which he has caused us to hope, Ps. cxix. 49. -
2. He pleads the relation wherein of old they stood to God,
“These are thy servants and thy people, (v. 10.) whom thou
hast set apart for thyself, and taken into covenant with thee:
wilt thou suffer thy sworn enemies to trample upon and oppress
thy sworn servants? If thou wilt not appear for thy people,
whom wilt thou appear for tº See Isa. lxiii. 19. As an evi.
dence of their being God’s servants, he gives them this cha-
racter, (v. 11.) “ They desire to fear, thy name ; they are not
only called by thy name, but really have a reverence for thy
name 3 they now worship thee, and thee only, according to
thy will, and have an awe of all the discoveries thou art pleased
to make of thyself; this they have a desire to do;” which
denotes, (1.) Their good will to it; “It is their constant care
and endeavour to be found in the way of their duty, and they
aim at it, though in many instances they come short.” (2.)
Their complacency in it; “They take pleasure to fear thy
name, so it may be read; “They not only do their duty, but
do it with delight.” Those shall graciously be accepted of
God that truly desire to fear his name: for those desires are
his own work. -
3. He pleads the great things God had formerly done for
them, (v. 10.) “ Whom thou hast redeemed by thy great power,
in the days of old; thy power is still the same, wilt thou not
therefore still redeem them, and perfect their redemption ? Let
not them be overpowered by the enemy, that have a God of
Infinite power on their side.” -
Lastly, He cencludes with a particular petition, that God
would prosper him in his undertaking, and give him favour
with the king: This man, he calls him, for the greatest of men
are but men before God; they must know themselves to be
So, (Ps. ix. 20.) and others must know them to be so; Who
art thow, that thou shouldest be afraid of a man 2 Mercy in the
sight of this man, is what he prays for, meaning not the king's
mercy, but mercy from God, in his address to the king.
Favour with men is then comfortable, when we can see it
springing from the mercy of God.
CHAP. II.
How Nehemiah wrestled with God, and prevailed, we read in the forego-
$ng chapter; now here we are told, how, like Jacob, he prevailed with
men also, and so found that his prayers were heard and answered. I.
He prevailed with the king to send him to Jerusalem with a commission
to build a wall about it, and grant him what was necessary for it, v. 1–8. |
God formed the eye, and planted the ear; and, therefore, shall ||
Ir He prevailed against the enemies that would have obstructed him in
his journey,# 9–11.) and laughed him out of his undertaking, v. 19,
20. III. He prevailed upon his own people to join with him in this
good work ; viewing the desolations of the wall, (v. 12–16.) and then
gaining them to lend every one a hand toward the rebuilding of them, v.
17, 18. Zhus did God own him in the work to which he called him.
l ND it came to pass in the month Nisan, in
the twentieth year of Artaxerxes the king,
that wine was before him : and I took up the wine,
and gave it unto the king. Now I had not been
beforetime sad in his presence. 2 Wherefore the king
said unto me, Why is thy countenance sad, seeing
thou art not sick? this is nothing else but sorrow of
heart. Then I was very sore afraid, 3 And said
unto the king, Let the king live for ever: why
should not my countenance be sad, when the city,
the place of my fathers’ sepulchres, lieth waste, and
the gates thereof are consumed with fire 2 4 Then
the king said unto me, For what dost thou make
request ? So I prayed to the God of heaven. 5
And I said unto the king, If it please the king, and
if thy servant have found favour in thy sight, that
thou wouldest send me unto Judah, unto the city of
my fathers’ sepulchres, that I may build it. 6 And
the king said unto me, (the queen also sitting by
him,) For how long shall thy journey be 2 and when
wilt thou return ? So it pleased the king to send
me ; and I set him a time. 7 Moreover, I said unto
the king, If it please the king, let letters be given
me to the governors beyond the river, that they may
convey me over, till I come into Judah ; 8 And a
letter unto Asaph the keeper of the king’s forest,
that he may give me timber to make beams for the
gates of the palace which appertained to the house,
and for the wall of the city, and for the house that
I shall enter into. And the king granted me, ac-
cording to the good hand of my God upon me.
When Nehemiah had prayed for the relief of his country-
men, and perhaps in David’s words, (Ps. li. 18.) Build thow
the walls of Jerusalem, he did not sit still, and say, “Let God
now do his own work, for I have no more to do;” but set him-
self to forecast what he could do towards it. Our prayers must
be seconded with our serious endeavours, else we mock God.
Near four months passed from Chisleu to Nisan, (from No-
vember to March,) before Nehemiah made his application to
the king for leave to go to Jerusalem; either because the
winter was not a propertime for such a journey, and he would
not make the motion till he could pursue it, or because it was
So long before his month of waiting came, and there was no
coming into the king’s presence uncalled, Esth. iv. 11. Now
that he attended the king's table, he hoped to have his ear:
we are not thus limited to certain moments in our addresses
to the King of kings, but have liberty of access to him at all
times; to the throne of grace we never come unseasonably.
Now here is, *
I. The occasion which he gave the king to inquire into his
cares and griefs, by appearing sad in his presence, Those
that speak to such great men, must not fall abruptly upon their
business, but fetch a compass. Nehemiah would try whether
he was in a good humour before he ventured to tell him his
•rrand, and this method he took to try him. He took up the
wine and gave it to the king when he called for it, expecting
that then he would look him in the face. He had not used to
be sad in the king’s presence, but conformed to the rules of
the court, (as courtiers must do,) which would admit no sor-
rows, Esth. iv. 2. Though he was a stranger, a captive, he
was easy and pleasant. Good men should do what they can
by their cheerfulness to convince the world of the pleasantness
of religious ways, and to roll away the reproach cast upon them
as melancholy; but there is a time for all things, Eccl. iii. 4.
Nehemiah now saw cause both to be sad, and to appear so.
The miseries of Jerusalem gave him cause to be sad, and his
showing it will give occasion to the king to inquire into the
cause: he did not dissemble sadness, for he was really in grief
for the afflictions of Joseph, and was not like the hypocrites
who disfigure their faces; yet he could have concealed his grief
if it had been necessary, (the heart knows its own bitterness,
and in the midst of laughter is often sad,) but it would now.
serve his purpose to discover his sadness. Though he had
BEFORE CHRIST, 445.
He wishes to go to Jerusalem.
NEHEMIA H, II.
A---—
wine before him, and, probably, according to the office of the
cup-bearer, did himself drink of it before he gave it the king,
yet it would not make his heart glad, while God’s Israel was in
distress. -
II. The kind notice which the king took of his sadness, and
the inquiry he made into the cause of it; (v. 2.) Why is thy
countenance sad, seeing thou art not sick? Note, 1. We ought,
from a principle of Christian sympathy, to concern ourselves
4n the sorrows and sadnesses of others, even of our inferiors,
and not say, What is it to us? Let not masters despise the
servants’ griefs, but desire to make them easy. The great God
dis not pleased with the dejections and disquietments of his
people, but would have them both serve him with gladness, and
eat their bread with joy. 2. It is not strange, if those that
are sick have sad countenances, because of what is felt, and
what is feared; sickness will make those grave that were most
airy and gay ; yet a good man, even in sickness, may be of
good cheer, if he knows that his sins are forgiven. 3. Freedom
from sickness is so great a mercy, that, while we have that,
we ought not to be inordinately dejected under any outward
burthen ; yet, sorrow for our own sins, the sins of others, and
the calamities of God’s church, may well sadden the counte-
nance without sickness. -
III. The account which Nehemiah gave the king of the
gause of his sadness, which he gives with meekness and fear.
!...With fear; he owns that now (though it appears by the
following story that he was a man of courage) he was sore
afraid, perhaps of the king's wrath, (for those eastern mon-
archs assumed an absolute power of life and death, Dan. ii.
12, 13; v. 19.) or of misplacing a word, and losing his request
by the mismanagement of it; though he was a wise man, he
was jealous of himself, lest he should say any thing impru-
dently ; it becomes us to be so. A good assurance is indeed
a good accomplishment, yet a humble self-diffidence is no
Inan's dispraise. 2. With meekness; without reflection upon
any man, and with all the respect, deference, and good will,
imaginable, to the king his master, he says, “Let the king
live for ever; he is wise and good, and the fittest man in the
world to rule.” He modestly asked, “Why should not my
countenance be sad, as it is, when (though I myself am well,
2nd at ease) the city” (the king knew what city he meant,)
‘...theplace of my fathers’ sepulchreslieth waste?” Many are melan-
choly and sad, but can give no good reason for it, cannot tell
why or wherefore ; such should chide themselves for, and chide
themselves out of, their unjust and unreasonable griefs and
fears: but Nehemiah could give so good a reason for his sad-
iness, as to appeal to the king himself concerning it. Observe,
(1.) He calls Jerusalem the place of his fathers’ sepulchres, the
place where his ancestors were buried : it is good for us to
think often of our fathers’ sepulchres; we are apt to dwell in
our thoughts upon their honours and titles, their houses and
estates, but let us think also of their sepulchres, and consider
that they who have gone before us in the world, have also gone
before us out of the world, and their monuments are mementos
to us ; there is a great respect owing to the memory of our
fathers, that that be not injured. All nations, even those that
have had no expectation of the resurrection of the dead, have
looked upon the sepulchres of their ancestors as in some de-
£ree sacred, and not to be violated. (2.) He justifies himself
in his grief: “I do well to be sad. Why should I not be so?”
here is a time even for pious and prosperous men to be sad,
and to show it. The best men must not think to antedaté
heaven, by banishing all sorrowful thoughts; it is a vale of
tears We pass through, and we must submit to the temper of
the climate...(3.) He assigns the ruins of Jerusalem as the
true cause of his grief. Note, All the grievances of the church,
but especially its desolations, are, and ought to be, matter of
grief and sadness to all good people, to all that have a concern
'for God's honour, and that are living members of Christ's mys-
tical body, and are of a public spirit; they favour even Zion's
dust, Ps. cii. 14. -
TV. The encouragement which the king gave him to tell his
mind, and the application he, thereupon, made in his heart to
God, v. 4. The king had an affection for him, and was not
pleased to see him melancholy; it is also probable that he
had a kindness for the Jews' religion; he had discovered it
before in the commission he gave to Ezra, who was a church-
man, and now again in the power he put Nehemiah into, who
Wäs, a statesman : wanting therefore only to know how he
might be serviceable to Jerusalem, he asks this its anxious
friend, “For what dost thou make requests? Something thou
wouldst have ; What is it?” He was afraid to speak, (v. 2.)
but this gave him boldness; much more may the invitation
Christ has given us to pray, and the promise that we shall
‘speed, enable us to come boldly to the throne of grace, Ne-
--&
hemiah immediately prayed to the God of heaven, that he would
give him wisdom to ask properly, and incline the king's heart
to grant him his request. They that would find favour with
kings, must secure the favour of the King of kings. He prayed
to the God of heaven, as infinitely above even this mighty
monarch. It was not a solemn prayer, (he had not opportu-
nity for that,) but a secret sudden ejaculation ; he lifted up
his heart to that God who understands the language of the
| heart, Lord, give me a mouth and wisdom; Lord, give me favour
in the sight of this man. Note, It is good to be much in pious
ejaculations, especially upon particular occasions : wherever
we are, we have a way open heaven-ward ; this will hirider
no business, but further it rather, therefore let no business
hinder this, but give rise to it rather. Nehemiah had prayed
very solemnly with reference to this very occasion ; (ch. i. 11.)
yet when it comes to the push, he prays again. Ejaculations
and solemn prayers must not justle out one another, but each
have its place. - tº:
W. His humble petition to the king ; when he had this en-
couragement, he presents it very modestly, and with submission
to the king's wisdom, v. 5. But he is very particular ; he asks
for a commission to go as governor to Judah, to build the wal'
of Jerusalem, and to stay there for a certain time, so many
months, we may suppose; and then either he had his com-
mission renewed, or he went back, and was sent again, so
that he presided there twelve years at least, ch. v. 14. He
also asked for a convoy, (v. 7.) and an order upon the gover-
nors, not only to permit and suffer him to pass through their
respective provinces, but to supply him with what he hād
occasion for ; with another order upon the keeper of the
forest of Lebanon, to give him timber for the work that he
designed. - - -
VI. The king's great favour to him, in asking him when he
would return, v. 6. He intimated that he would not lose him,
nor could be long without him ; yet that, in order to gratify
him, and do a real office of kindness to his people, he would
spare him a while, and let him have what clauses he pleased,
inserted in his commission, v. 8. Here was an immediate
answer to his prayer, for the seed of Jacob never sought the
God of Jacob in vain. In the account he gives of the success
of his petition, he takes notice, 1. Of the presence of the
queen ; she sat by, (v. 6.) which (they say) was not usual in
the Persian court, Esth. i. 11. Whether the queen was his
adversary, that would have hindered him, and he observes it,
to the praise of God’s powerful providence, that though she
was by, yet he succeeded, or whether she was his true friend,
and it is observed, to the praise of God’s kind providence, that
she was present to help forward his request, is not certain.
2. Of the power and grace of God; he gained his point, not
according to his merit, his interest in the king, or his good
management, but according to the good hand of his God upon
him. Gracious souls take notice of God’s band, his good
hand, in all events which turn in favour of them ; This is the
Lord’s doing, and therefore doubly acceptable. - .
9 Then I came to the governors beyond the river,
and gave them the king’s letters. (Now the
king had sent captains of the army and horsemen
with me.) 10 When Sanballat the Horonite, and
Tobiah the servant, the Ammonite, heard of it, it
grieved them exceedingly that there was come a
man to seek the welfare of the children of Israel.
11 So I came to Jerusalem, and was there three
days. 12 And I arose in the night, I and some few
with me, neither told I any man what my God had
put in my heart to do at Jerusalem: neither was
there any beast with me, save the beast that I rode
upon. 13 And I went out by night, by the gate of
the valley, even before the dragon-well, and to the
dung-port, and viewed the walls of Jerusalem which
were broken down, and the gates thereof were con-
sumed with fire. 14 Then I went on to the gate of
the fountain, and to the king’s pool: but there was
no place for the beast that was under me to pass.
15 Then went I up in the night by the brook, and
viewed the wall, and turned back, and entered by
the gate of the valley, and so returned. 16 And the
rulers knew not whither I went, or what I did ;
neither had I as yet told it to the Jews, nor to the
priests, nor to the nobles, nor to the rulers, nor to
BEFor E CHRIST, 445.
Nehemiah’s reception.
NEHEMIAH, II.
*
...sº
the rest that did the work. 17. Then said I unto.
them, Ye see the distress that we are in, how Jeru-
salem lieth waste, and the gates thereof are burned
with fire : come, and let us build up the wall of
Jerusalem, that we be no more a reproach. 18
Then I told them of the hand of my 'God which was
good upon me; as also the king's words that he had
spoken unto me. And they said, Let us rise up and
build. So they strengthened their hands for this
good work. 19 But when Sanballat the Horonite,
and Tobiah the servant, the Ammonite, and Geshem.
the Arabian, heard it, they laughed us to scorn, and
despised us, and said, 'What is this thing that ye do?
will ye rebel against the king 2 .20 Then answered
I them, and said unto them, The God of heaven he
will prosper us; therefore we his servants will arise
and build : but ye have no portion, nor right, nor
memorial, in Jerusalem. -
We are told, I. How Nehemiah was dismissed by the court
he was sent from ; the king appointed captains of the army and
horsemen to go with him, (v. 9.) both for his guard, and to show
that he was a man whom the king did delight to honour, that
all the king’s servants might respect him accordingly. Whom
the King of kings sends, he thus protects, he thus dignifies,
With an host of angels to attend them.
II. How he was received by the country he was sent to.
#1. By the Jews and their friends at Jerusalem; we are told,
(1.) That while he concealed his errand, they took little
notice of him; he was at Jerusalem three days, (v. 11.) and it
does not appear that any of the great men of the city waited
on him to congratulate him on his arrival, but he remained
unknown; the king sent horsemen to attend him, but the
Jews sent none to meet him, he had no beast with him, but
that which he himself rode on, v. 12. Wise men, and those
who are worthy of double honour, yet covet not to come with
observation, to make a show, or make a noise, no not when
they come with the greatest blessings. They that shortly are
to have the dominion in the morning, the world now knows not,
but they lie hid, 1 John iii. 1. -
‘(2.) That, though they took little notice of him, he took
great notice of them and their state. He rose in the night,
and viewed the ruins of the walls, probably by moonlight, (v.
13.) that he might see what was to be done, and in what
‘method they must go about it, whether the old foundation
would serve, and what theme was of the old materials that
would be of use. Note, [1..] 'Good work is then like to be
well done, when it is first well considered. [2] It is the
wisdom of those who are engaged in public business, as much
as may be, to see with their own eyes, and not to proceedial-
together upon the reports and representations of others, and
yet to do this without noise, and, if possible, unobserved. [3.]
They that would build up the church's walls, must first také
notice of the ruins of those walls. They that would know how
to amend, must inquire what is amiss; what needs reforma-
tion, and what may serve as it is.
(3.) That when he discovered his design to the rulers and
people, they cheerfully concurred with him in it. He did not
tell them, at first, what he came about, (v. 16.) because he
would not seem to do it for ostentation, and that, if he found
it impracticable, he might retreat the more honourably : up-
right humble men will not sound a trumpet before their alms,
or any other of their good offices But when he had viewed
and considered the thing, and probably felt the pulse of the
rulers and people, he told them what God had put intoſhis heart,
.(v. 12.) even to build wip the wall of Jerusalem, v. 17. Observe,
[1..] How fairly he proposed it to them; “Ye see the distress we
are in, how we lie exposed to the enemies that are round about
us...how justly they reproach us as foolish and despicable, how
easily they may make a prey of us whenever they have a mind.
Come, therefore, and let us build up the wall.” He does not
undertake to do it without them ; (it could not be the work of
one man;), nor does he charge or command imperiously,
though he had the king's commission, but, in a friendly
brotherly way, exhorts and excites them to join with him in
this work. To encourage them hereto, he speaks of the de-
sign; First, As that which owed its original to the special
grace of God. He takes not the praise of its to himself, as a
good thought of his own, but acknowledges that God put it
into his heart, and therefore they all ought to countenance it,
(whatever is of 'God must be promoted,) and might hope to
prosper in it, forº 'God put men upon, he will own them ||
ºf -
*
in. Secondly, As that which owed its progress hitherto ‘to the
special providence of God. He produced the king's commis-
ision, told them how readily it was granted, and how forward
the king was to favour his design, in which he saw the hand of
his God good upon him. It would encourage both him and
them to proceed in an undertaking which God had so remark-
'ably smiled upon. Thus he proposed it to them ; and, [2.É.
They presently came to a resolution, one and all, to concur
with him ; Let us rise up and build. They are ashamed that
they have sat still so long without so much as attempting this,
needful work, and now resolve to rise up out of their slothful-
ness, to bestir themselves, and to stir up one another... “Let’
ws rise up,” that is, “Let us do it with vigour, and diligence,
and resolution, as those that are determined to go through
with it.” So they strengthened their hands, their own and one
another's, for this.good-work. Note, First, Many a good work
would find hands enough to be laid to it, if there were but one
good hand to lead in it. They all saw the desolations of Jeru-
salem, yet mone proposed the repair of them. But when Ne-
hemiah proposed it, they all-consented to it. It is a pity that
a good motion should be lost, purely for want of one to move:
it, and to break the ice in it. Secondly, By stirring up our-
selves and one another to that which is good, we strengthen
ourselves and one another for it; for, the great reason why we
are weak in our duty, is, because we are cold to it, indifferent
and unresolved. -
2. Let us now see how Nehemiah was received by those
that wished ill to the Jews; whom God and his Israel blessed.
they cursed.
:(1.) When he did but show his face, it vexed them, v, 10.
Sanballat and Tobiah, two of the Samaritans, but, by birth,
the former a Moabite, the latter an Ammonite, when they saw
one come armed with a commission from the king to do ser-
viče to Israel, were grieved exceedingly, that all their little-
paltry arts to weaken Israel were thus baffled and frustrated
by a fair, and noble, and generous project to strengthen them.
iMothing is a greater vexation to the enemies of good people,
who have misrepresented them to princes as turbulent, and
factious, and not fit to live, than to see them stand right in.
the opinion of their rulers, their innocency cleared, and their
reproach rolled away, and that they are thought not only fit
to live, but fit to be trusted. When they saw a man come in
that manner, who professedly sºught the welfare of the children:
of Israel, it vexed them to the heart; The wicked shall see it,
and be grieved. * -- -
(2.) When he began to act, they set themselves to hinder
him ; but in vain, v. 19, 20. [1] See here with what little
reason the enemies discouraged them. They represented the
undertaking as a silly thing; they laughed ws to scorn, and
despised usias foolish builders, that could not finish what we
began. They represented the undertaking also as a wicked
thing, no better than treason ; Will ye rebel against the king fº
Because this was the old invidious charge, though now they
had a commission from the king, and were taken under his.
protection, yet still they must be called rebels. [2] See also
with what good reason they slighted these discouragements.
They bear up themselves with this, that they were the servants.
| of the God of heaven, the only true and living God, that they
were acting for him in what they did, and that therefore he
would bear them out, and prosper them, though the heathen
raged, Ps. ii. 1. They considér also that the reason why
these enemies did so malign them, was, because they had no.
| right in Jerusalem, but envied them their right in it. Thus.
may the impotent menaces of the church’s enemies ‘be easily
despised by the church’s friends.
CHAP. III.
Saying and doing are often two things : many are ready to say, Letºus"
rise up and build, who sit still and do nothing; like that fair-spoken
son who said, I go, Sir, but went not; the undertakers here were:none
of those. As soon as they had resolved to build the wall about ſeritsa-
lém, they lost no time, but set about it presently, as uſe find in this chgp-
ter. Lé it never be said that we left that good work to be done tºmor-
row, which we might as wellhave done to day. This chapter gives.gif
account of two-things, I. The names of the builders, which are recorded
here to their honour, for they were such as herein discovered a greatºrea’
for God and their country's both a pious and a pºiblic spirit a great
degree both of industry and courggé ; and what they did was fit-to-be
this largely registered, both for their praise, and for the encºuragement
of others to follow their extimple. , If. The order of the building, they
took it before them, and ended where they began. They repaired, I.
From the sheep-gate fo the fish-gate, v. 'i, 2. 2. Theâce to he old-
gate, p. 3–5. 3. Thence to the valley-gate, v. 6-12. 4. Whence to:
#he dung-gate, v.13. 5. Thence to the gate of the fºuntain,'v. 14., 6.
.Thence to the water-gāte, p. 15–26. 7. Thence by the horse-gāte to the
“sheep-gate . 'they began ; (v. 27–32) and so they brought-
their work quite round the city, -
BEFoRE CHRIST, 445.
The wall of Jerusalem.
NEHEMIAH, III.
A. F.WHEN Eliashib the high priest rose up, with
his brethren the priests, and they builded the
sheep-gate; they sanctified it, and set up the doors
of it; even unto the tower of Meah they sanctified
it, unto the tower of Hananeel.
him builded the men of Jericho. And next to them
builded Zaccur the son of Imri. 3 But the fish-gate
did the sons of Hassenaah build, who also laid the
beams thereof, and set up the doors thereof, the
locks thereof, and the bars thereof. 4 And next
unto them repaired Meremoth the son of Urijah, the
Son of Koz. And next unto them repaired Meshul-
dam the son of Berechiah, the son of Meshezabeel.
And next unto them repaired Zadok the son of
Baana. 5 And next unto them the Tekoites repair-
ed; but their nobles put not their necks to the
work of their Lord. 6 Moreover, the old gate
repaired Jehoiada the son of Paseah, and Meshul-
1am the son of Besodeiah ; they laid the beams
£hereof, and set up the doors thereof, and the locks
thereof, and the bars thereof. 7 And next unto
them repaired Melatiah the Gibeonite, and Jadon
the Meronothite, and men of Gibeon and Mizpah,
unto the throne of the governor on this side the river. 8
Next unto him repaired Uzziel the son of Harha-
jah, of the goldsmiths. Next unto him also repaired
Hananiah the son of one of the apothecaries, and
they fortified Jerusalem unto the broad wall. 9
And next unto them repaired Rephaiah the son of
Hur, the ruler of the half-part of Jerusalem. 10
And next unto them repaired Jedaiah the son of
Fiarumaph, even over against his house. And next
'unto him repaired Hattush the son of Hashabniah.
11 Malchijah the son of Harim, and Hashub the son
of Pahath-Moab, repaired the other piece, and the
tower of the furnaces. 12 And next unto him re-
paired Shallum the son of Halohesh, the ruler of the
half-part of Jerusalem, he and his daughters. 13 The
valley-gate repaired Hanun, and the inhabitants of
Zanoah; they built it, and set up the doors thereof,
£he locks thereof, and the bars thereof, and a thousand
cubits on the wall unto the dung-gate. 14 But the
‘dung-gate repaired Malchiah the son of Rechab, the
ruler of part of Beth-haccerem; he built it, and set up
the doors thereof, the locks thereof, and the bars
thereof. 15 But the gate of the fountain repaired
Shallum the son of Col-hozeh, the ruler, of part of
Mizpah : he built it, and covered it, and set up the
doors thereof, the locks thereof, and the bars there-
of, and the wall of the pool of Siloah by the king’s
garden, and unto the stairs that go down from the
city of David. 16 After him repaired Nehemiah
the son of Azbuk, the ruler of the half-part of Beth-
2ur, unto the place over against the sepulchres of
David, and to the pool that was made, and unto the
house of the mighty. 17. After him repaired the
Levites, Rehum the son of Bani.
repaired Hashabiah, the ruler of the half-part of
Keilah, in his part. 18 After him repaired their
brethren, Bavai the son of Henadad, the ruler of
the half-part of Keilah. 19 And next to him re-
paired Ezer the son of Jeshua, the ruler of Mizpah,
another piece over against the going up to the ar.
moury, at the turning of the wall. 20. After him Ba-
ruch the son of Zabbai earnestly repaired the other
piece, from the turning of the wall unto the door of the
house of Eliashib, the high priest. 21 After him
repaired Meremoth the son of Urijah, the son of
Koz, another piece, from the door of the house of
Eliashib even to the end of the house of Eliashib.
?? And after him repaired the priests, the men of
2 And next unto
Next unto him .
the plain. 23 After him repaired Benjamin and
Hashub, over against their house. After him repair-
ed Azariah, the son of Maaseiah, the son of Ananiah,
by his house. 24. After him repaired Binnui the
son of Henadad, another piece, from the house of
Azariah unto the turning of the wall, even unto the
corner. 25 Pałal the son of Uzai, over against the
turning of the wall, and the tower which lieth out
from the king's high house, that was by the court of
the prison. After him. Pedaiah the son of Parosh.
26. Moreover, the Nethinims dwelt in Ophel, unto
the place over against the water-gate toward the
east, and the tower that lieth out. 27 After them.
the Tekoites repaired another piece, over against the
great tower that lieth out, even unto the wall of
Ophel. 28 From above the horse-gate repaired the
priests, every one over against his house. 29. After
them repaired Zadok the Son of Immer, over against
his house. After him repaired also Shemaiah the
son of Shechaniah, the keeper of the east gate. 30
After him repaired Hananiah the son of Shelemiah,
and Hanun the sixth son of Załaph, another piece.
After him repaired Meshullam, the son of Berechiah,
over against his chamber. 31 After him repaired
Malchiah the goldsmith’s son, unto the place of the
Nethinims, and of the merchants, over against the
gate Miphkad, and to the going up of the corner.
32 And between the going up of the corner unto
the sheep-gate repaired the goldsmiths and the
merchants. - - -
The best way to know how to divide this chapter, is, to
observe how the work was divided among the undertakers,
that every one might know what he had to do, and mind it
accordingly, with a holy emulation, and desire to excel, yet
without any contention, animosity, or separate interest. No
strife appears among them, but which should do most for the
public good. -
Several things are observable in the account here given of
the building of the wall about Jerusalem. ... "
1. That Eliashib the high priest, with his brethren the
priests, led the van in this troop of builders, v. 1. Ministers
should be first and foremost in every good work, for their office
obliges them to teach and quicken by their example, as well
as by their doctrine. If there be labour in it, who so fit as
they to work 3. If danger, who so fit as they to venture ? The
dignity of the high priest was very great, and obliged him to
signalize himself in this service. The priests repaired the sheep-
gate, so called, because through it the sheep were brought that
were to be sacrificed in the temple, and therefore the priests
undertook the repair of it, whose inheritance the offerings of
the Lord made by fire were. And of this gate only it is said
that they sanctified it with the word and prayer, and perhaps
with sacrifices; either, (1.) Because it led to the templé ;
or, (2.) Because with this the building of the wall began,
and it is probable (though they were at work in all parts of
the wall at the same time) that this was first finished, and
therefore at this gate they solemnly committed their city, and
the walls of it, to the divine protection ; or, (3.) Because the
priests were the builders of it, and it becomes ministers, above
others, being themselves, in a peculiar manner, sanctified to
God, to sanctify to him all their performances, and to do even
their common actions after a godly sort.
2. That the undertakers were very many, who each took
their share, some more and some less, in this work, according
as their ability was. Note, What is to be done for the public
good, every one should assist in, and further, to the utmost of
his place and power. United force will conquer that which
In O individual dares venture on. Many hands will make light
WOrk. -
3. That many were active in this work, who were not them-
selves inhabitants of Jerusalem, and therefore consulted
purely the public welfare, and not any private interest or
advantage of their own. Here are the men of Jericho with the
first, (v. 2.) the men of Gibeon and Mizpah, , (v. 7.) and
Zanoah, p. 13. Every Israelite should lend a hand toward
the building up of Jerusalem.
4. That several rulers, both of Jerusalem and of other
cities, were active in this work, thinking themselves bound,
in honour, to do the utmost that their wealth and power ena-
-- II.4.1
TSF workſ. CHRIST, 445.
NEHEMIAH, IV. Scoffs of Sanballat and Tobiah.
bled them to do, for the furtherance of this good work. But,
it is observable that they are called rulers of part, or the half
part, of their respective cities. One was ruler of the half part
of Jerusalem, v. 12. Another of part of Beth-haccerem, v. 14.
Another of part of Mizpah, v. 15. Another of the half part of
Beth-zur, v. 16. One was ruler of one half part, and another
of the other half part of Keilah, v. 17, 18. Perhaps the Persian ||
government would not intrust any one with a strong city, but
appointed two, to be a watch upon each other. Rome had
two consuls. - #
5. Here is a just reproach fastened upon the nobles of Te-
koa, that they put not their necks to the work of their Lord,
(v. 5.) that is, they would not come under the yoke of an
obligation to this service ; as if the dignity and liberty of their
peerage were their discharge from serving God, and doing
good, which are indeed the highest honour and the truest
freedom. Let not nobles think any thing below them by which
they may advance the interest of their country ; for what else
is their nobility good for, but that it puts them in a higher
and larger sphere of usefulness than that in which inferior
persons move 7 -
6. Two persons joined in repairing the old gate, (v. 6.) and
So were co-founders, and shared the honour of it between
them. . The good work which we cannot compass ourselves,
we must be thankful to those that will go partners with us in.
Some think that this is called the old gate, because it belong-
ed to the ancient Salem, which was said to be first built by
Melchizedek. g ,
7. Several good honest tradesmen, as well as priests and
rulers, were active in this work, goldsmiths, apothecaries, mer-
chants, v. 8, 32. They did not think their callings excused
them, nor plead that they could not leave their shops to attend
the public business, knowing that what they lost would cer-
º made up to them, by the blessing of God upon their
Callings. - - -
8. Some ladies are spoken of as helping forward this work,
Shallum and his daughters, (v. 12.) who, though not capable
of personal service, yet, having their portions in their own.
hands, or being rich widows, contributed money for buying
materials, and paying ‘workmen. St. Paul speaks of some
good women that laboured with him in the gospel, Philip. iv. 3.
. Of some it is said, that they repaired over against their
houses, (v. 10, 23, 28, 29.) and of one who, it is likely, was
only a lodger, that he repaired over against his chamber, (v.
30.) When a general good work is to be done, each should
apply himself to that part of it that falls nearest him, and is
within his reach. If every one will sweep before his own
door, the street will be clean; if every one will mend one, we
shall be all mended. If he that has but a chamber will repair
before that, he does his part.
10. Of one it is said, that he earnestly repaired that which
fell to his share, (v. 20.) he did it with an inflamed zeal; not
that others were cold or indifferent, but he was the most vi-
gorous of any of them, and made himself remarkable for it.
It is good to be thus zealously affected in a good thing ; and it
is probable that this good man’s zeal provoked very many to
take the more pains, and make the more haste.
11. Of one of these builders it is observed, that he was the
sixth son of his father, v. 30. His five eldér brethren, it seems,
laid not their hand to this work, but he did. In doing that
which is good, we need not stay to see our elders go before us;
if they decline it; it does not therefore follow that we must.
Thus the young brother, if he be the better man, and does God
and his generation better service, is indeed the better gentle-
man ; those are most honourable that are most useful.
12. Some of them, that had first done, helped their fellows, and
undertook another share, where they saw there was most need.
Meremoth repaired, (v. 4.) and again, v. 21. And the Te-
køites, beside the piece they repaired, (v. 5.) undertook an-
other piece, (v. 27.) which is the more remarkable, because
their nobles set them a bad example, by withdrawing from the
service, which, instead of serving them for an excuse to sit still,
perhaps made them the more forward to do double work, that,
by their zeal, they might either shame, or atone for, the covet-
ousness and carelessness of their nobles. . . .
Lastly, Here is no mention of any particular share that Ne-
hemiah himself had in this work. A name-sake of his is men-
tioned, v. 16. But did he do nothing? Yes; though he under-
took not any particular piece of the wall, yet he did more than
any of them, for he had the oversight of them all ; half of his
servants worked where there was most need, and the other half
stood sentinel, as we find after, (ch. iv. 16.) while he himself,
in his own person, walked the rounds, directed and encouraged
tne builders, set his hand to the work where he saw occasion,
snid kept a watchºſe upon the motions of the enemy, as we
I . . . w
rubbish which are burned ?
shall find in the next chapter. The
rope, it is enough for him to steer,
CHAP. IV.
We left all hands at work for the building of the wall about Jerusalem.
But such good work is not wont to be carried on without opposition ; now.
here we are told what opposition was given to it, and what methods Ne:
hemiah took to ‘....?" the work, notwithstanding that opposition. , 1.
Their enemies reproached and ridiculed their undertaking ; but their
scoffs they answered with prayers, they heeded them not, but went on with,
their work notwithstanding, p. 1–6.
against them, to hinder them by force of arms, v. 7, 8, 10–12. To guardº
against this, Mehemiah prayed, (v. 9.) set guards, (v. 13.), and encou-
raged them to fight, (v. 14.) by which the design was broken, (v. 15.) and
so the work was carried on with all needful precaution against a sur-
prise, v. 16–23. In all this, Nehemiah approved him a man of great-
conduct and courage, as well as greaf piety. r
sº
J UT it came to pass, that when Sanballat
heard that we builded the wall, he was
Wroth, and took great indignation, and mocked the
Jews. 2 And he spake before his brethren and
the army of Samaria, and said, What do these
feeble Jews? will they fortify themselves? will
they sacrifice 2 will they make an end in a day *
will they revive the stones out of the heaps of the
3 Now Tobiah the
Ammonite was by him, and he said, Even that
which they build, if a fox go up, he shall even
break down their stone wall. 4 Hear, O our God;
for we are despised: and turn their reproach upon.
their own head, and give them for a prey in the:
land of captivity; 5 And cover not their iniquity,
and let not their sin be blotted out from before
thee: for they have provoked thee to anger before
the builders. 6 So built we the wall; and all the
wall was joined together unto the half thereof: for
all the people had a mind to work. t
Here is, I. The spiteful scornful reflection which Sanballat
and Tobiah cast upon the Jews, for their attempt to build the
wall about Jerusalem. The country rang of it presently ; in-
telligence was brought of it to Samaria, that nest of enemies to
the Jews and their prosperity ; and here we are told how they
received the tidings. 1. In heart; they were very angry at the
undertaking, and had great indignation, v. 1. It vexed them.
that Nehemiah came to seek the welfare of the children of
pilot needs not hale at a
Israel ; (ch. ii. 10.) but, when they heard of this great under
taking for their good, they were out of all patience. They had
hitherto pleased themselves with the thought, that, while Jeru-
salem was unwalled, they could swallow it up, and make them-
selves masters of it when they pleased ; but, if it be walled, 1t
will not only be fenced against them, but, by degrees, become
formidable to them. The strength and safety of the church.
are the grief and vexation of its enemies. 2. In word; they
despised it, and made it the subject of their ridicule, in which,
they did sufficiently display their venom; but good was brought.
II. They formed a bloody design
out of it; for, looking upon it as a foolish undertaking, that
would sink under its own weight, they did not go about to
obstruct it, till it was too late.
and malice they set themselves publicly to banter it. (1.9.
Sanballat speaks with scorn of the workmen, “. These feeble.
Jews,” (v. 2.) “what will they do for materials 2 Will they
Let us see with what pride.
Tevive the stones out of the rubbish? And what mean they by
being so hasty'ſ Do they think to make the walling of a city.
but one day's work? and to keep the feast of dedication with
sacrifice the next day ? Poor silly people ! see how ridiculous
they make themselves I’ (2.) Tobiah 'speaks with no less .
scorn of the work itself. He has his jest too, and must show.' '
his wit, v. 3. Profane scoffers sharpen one another. “Sorry.
work,” says he, “they are like to make of it; they themselves.
will be ashamed of it; if a for go up, not with his subtilty, but,
with his weight, he will break down their stone wall.” Many
a good work has been thus looked upon with contempt by the . . . .
proud and haughty scorners.
what they said ; it is probable that they themselves sent him.
a message to this purport, to discourage him, hoping to jeer .
him out of his attempt; but he did not answer these fools
according to their folly; he did not upbraid them with their
weakness, but looked up to God by prayer. 1. He begs of God "º
to take notice of the indignities that were done them, (v. 4.)
and in this we are to imitate him : Hear, O our God, for wo
;
II. Nehemiah's humble and devout address to God, when
he heard of these reflections. He had notice brought him of .
BEFor E CHRIST, 445.
NEHEMIAH, IV. Plots formed against the Jews.
with the Jews
are despised. Note, (1.) God’s people have often been a de-
spised people, and loaded with contempt. (2.) God does,
and will, hear all the slights that are put upon his people, and
it is their comfort that he does so, and a good reason why they
should be as though they were deaf, Ps. xxxviii. 13, 15.
“Thou art our God, to whom we appeal ; our cause needs no
more than a fair hearing.” 2. He begs of God to avenge their
cause, and turn the reproach upon the enemies themselves;
(v. 4, 5.) and this was spoken rather by a spirit of prophecy
than by a spirit of prayer, and is not to be imitated by us, who
are taught of Christ to pray for them that despitefully use and
persecute us ; Christ himself prayed for those that reproached
him, Father, forgive them. Nehemiah here prays, Cover not
their iniquity, Note, (1.) They that cast contempt on God's
people, do but prepare everlasting shame for themselves. (2.)
It is a sin from which sinners are seldom recovered. Doubt-
less, Nehemiah had reason to think the hearts of those sinners
were desperately hardened, so that they would never repent of
it, else he would not have prayed that it might never be blotted
out. The reason he gives, is, not, They have abused us, but,
They have provoked thee, and that before the builders, to whom,
it is likely, they sent a spiteful message. Note, Therefore we
should be angry at the malice of persecutors, not because it is
abusive to us, but because it is offensive to God; and on that
we may ground an expectation that God will appear against
it, Ps. lxxiv. 18, 22. - y
III. The vigour of the builders, notwithstanding these re-
flections, v. 6. They made such good speed, that in a little
time they had run up the wall to half its height, for the people
had a mind to work, their hearts were upon it, and they would
have it forwarded. Note, 1. Then good work goes on well,
when people have a mind to it. 2. The reproaches of enemies
should rather quicken us to our duty, than drive us from it.
7 But it came to pass, that when Sanballat, and
Tobiah, and the Arabians, and the Ammonites,
and the Ashdodites, heard that the walls of Jeru-
salem were made up, and that the breaches began to
be stopped, then they were very wroth, 8 And
conspired all of them together to come and to fight
against Jerusalem, and to hinder it. 9 Neverthe-
less we made our prayer. unto our God, and set a
watch against them day and night because of them.
10 And Judah said, The strength of the bearers of
burdens is decayed, and there is much rubbish, so
that we are not able to build the wall. 11 And our
adversaries said, They shall not know, neither see,
till we come in the midst among them, and slay
them, and cause the work to cease. 12 And it came
to pass, that when the Jews which dwelt by them
came, they said unto us ten times, From all places
whence ye shall return unto us they will be upon
3you. 13 Therefore set I in the lower places be-
hind the wall, and on the higher places, I even set
the people after their families, with their swords,
their spears, and their bows. 14 And I looked,
and rose up, and said unto the nobles, and to the
rulers, and to the rest of the people, Be not ye
afraid of them: remember the Lord which is great
and terrible, and fight for your brethren, your sons
and your daughters, your wives and your houses.
15 And it came to pass, when our enemies heard
that it was known unto us, and God had brought
their counsel to nought, that we returned all of us
to the wall, every one unto his work.
We have here, I. The conspiracy which the Jews’ enemies
formed against them, to stay the building by slaying, the
builders. The conspirators were not only Sanballat and
Tobiah, but other neighbouring people whom they had drawn
into the plot. They flattered themselves with a fancy that
the work would soon stand still of itself; but, when they heard
that it went on and prospered, they were angry at the Jews
for being so hasty to push the work forward, and angry at
themselves for being so slow in opposing it, (v. 7.) they were
very wroth. Cursed be their anger, for it was fierce, and their
‘. . wrath, for it was cruel. Nothing would serve but they would
fight against Jerusalem, v. 8. Why, what quarrel had they
º Had they done them any wrong 2. Or did
they design them any ? No, they lived peaceably by them;
but it was merely out of envy and malice ; they hated the
Jews’ piety, and were therefore vexed at their prosperity, and
sought their ruin. Observe, 1. How unanimous they were ;
They conspired all of them together, though of different interests
among themselves, yet one in their opposition to the work of
God. 2. How close they were ; they said, “ They shall not
know, neither see, till we have them at our mercy.” Thus they
took crafty counsel, and digged deep, to hide it from the Lord,
and promised themselves security and success from the secrecy
of their management. 3. How cruel they were ; We will
come and slay them. If nothing less than the murder of the
workmen will put a stop to the work, they will not stick at
that ; nay, it is their blood they thirst for, and they are glad
of any pretence to glut themselves with it. 4. What the de-
sign was, and how confident they were of success; it was to
cause the work to cease, (v. 11.) and this they were confident
that they should effect. The hindering of good work is that
which bad men aim at and promise themselves; but good
work is God’s work, and it shall prosper. -
II. The discouragements which the builders themselves la-
boured under. At the very time when the adversaries said,
Tet us cause the work to cease ; Judah said, “Let us even let
it fall, for we are not able to go forward with it,” v. 10. They
represent the labourers as tired, and the remaining difficulties,
even of that first part of their work, the removing of the rub-
bish, as insuperable, and therefore they think it advisable to ,
desist for the present. Can Judah, that warlike valiant tribe,
Sneak thus 2 Active leading men have many times as much
ado to grapple with the fears of their friends, as with the ter-
Tors of their enemies. - - - . *
III. The information that was brought to Nehemiah of the
enemies’ designs, v. 12. There were Jews that dwelt by them,
in the country, who, though they had not zeal enough to bring
them to Jerusalem to help their brethren in building the wall,
yet, having by their situation opportunity to discover the ene-
mies’ motions, had so much honesty and affection to the cause, .
as to give intelligence of it; nay, that it might be the more.
credited, they came themselves to give notice of it; and they
said it ten times, repeating it as men in earnest, and under a
concern, and the report was confirmed by many witnesses •
the intelligence they gave is expressed abruptly, and finds
work for the critics to make out the sense of it; which perhaps
is designed to intimate that they gave this intelligence as men
out of breath and in confusion, whose very looks would make
up the deficiencies of their words. I think it may be read,
without supplying any thing, “...Whatever place ye turn to, they
are against us, so that you have need to be upon your guard on
all sides.” Note, God has many ways of bringing to light,
and so bringing to nought, the devices and designs of his and
his church’s enemies. Even the cold and feeble Jews, that
contentedly dwell by them, shall be made to serve as spies
upon them ; nay, rather than fail, a bird of the air shall carry
their voice. . . .
IV. The pious and prudent methods which Nehemiah, here-
upon, took to baffle the design, and to secure his work and
workmen ; it is said, (v. 14.) he looked. 1. He looked up,
engaged God for him, and put himself and his cause under
the divine protection, (v. 9.) We made our prayer unto our
God. That was the way of this good man, and should be our
way; all his cares, all his griefs, all his fears, he spread be-
fore God, and thereby made himself easy. This was the first
thing he did ; before he used any means, he made his prayer
to God, for with him we must always begin. 2. He looked
about him. Having prayed, he set a watch against them. The
instructions Christ has given us, in our spiritual warfare, agree
with this example, Matth. xxvi. 41. Watch and pray. If we
think to secure ourselves by prayer only, without watchful-
ness, we are slothful, and tempt God. If by watchfulness,
without prayer, we are proud, and slight God; and, either
way; we forfeit his protection. .
Observe, (1.) How he posted the guards, v. 13. In the
lower places, he set them behind the wall, that they might
annoy the enemy over it, as a breast-work; but in the higher
places, where the wall was raised to its full height, he set them
upon it, that from the top of it they might throw down stones
or darts upon the heads of the assailants: he set them after
their families, that mutual relation might engage them to mu-
tual assistance. (2.) How he animated and encouraged them,
v. 14. He observed even the nobles and rulers themselves, as
well as the rest of the people, to be in a great consternation
upon the intelligence that was brought them, and ready tº
conclude that they were all undone, by which their hands
were weakened both for work and war, and therefore he en-
deavours to silence their fears; “Come,” says he, “be not
afraid of them, but behave yourselves vºy. considering,”
1 -
BEFORE CHRIST, 445.
The precautions of Nehemiah.
NEHEMIAH. W.
[1..] “Whom you fight under; you cannot have a better Cap-
tain, remember the Lord, who is great and terrible ; you think
your enemies great and terrible, but what are they in compari-
son with God, especially in opposition to him " He is great
above them to control them, and will be terrible to them
when he comes to reckon with them.” Those that with an
eye of faith see the church's God to be great and terrible, will
see the church’s enemies to be mean and despicable. The
reigning fear of God is the best antidote against the insmaring
fear of man. He that.is afraid of a man that shall die, forgets
the Lord his Maker, Isa. li. 12, 13. [2.] “Whom you fight
for ; you cannot have a better cause, you fight for your bre-
thren, (Ps. cxxii. 8.) your sons, and your daughters. All that
is dear to you in this world lies at stake, therefore behave your-
selves valiantly.”
W. The happy disappointment which this gave to the ene-
my, v. 15. When they found that their design was discovered,
and that the Jews were upon their guard, they concluded that
it was to no purpose to attempt any thing, but that God had
brought their counsel to nought. They knew they could not
gain their point but by surprise, and if their plot was known,
it was quashed. The Jews, hereupon, returned every one to
his work, with so much the more cheerfulness, because they
saw plainly that God owned it, and owned them in the doing
of it. Note, God’s care of our safety should engage and en-
courage us to go on with vigour in our duty. As soon as ever
a danger is over, let us return to our work, and trust God an-
other time.
16 And it came to pass, from that time forth, that
the half of my servants wrought in the work, and
the other half of them held both the spears, the
shields, and the bows, and the habergeons ; and the
rulers were behind abl the house of Judah. 17
They which builded on the wall, and they that bare
burdens, with those that laded, every one with one of
his hands wrought in the work, and with the other
hand held a weapon. 18 For the builders, every one
had his sword girded by his side, and so builded.
And he that sounded the trumpet was by me. I9
And I said unto the nobles, and to the rulers, and to
the rest of the people, This work is great and large,
and we are separated upon the wall, one far from
another: 20 In what place therefore ye hear the
sound of the trumpet, resort ye thither unto us: our
God shall fight for us. 21 So we laboured in the
work: and half of them held the spears, from the
rising of the morning till the stars appeared. 22
Hikewise at the same time said I unto the people,
Łet every one with his servant lodge within Jerusa-
lem, that in the night they may be a guard to us,
and labour on the day. 23. So neither I, nor my
brethren, nor my servants, nor the men of the guard
which followed me, none of us put off our clothes,
saving that every one put them off for washing.
When the builders had so far reason to think the design of |
the enemies broken as to return to their work, yet they were
not so secure as to lay down their arms, knowing how restless
and unwearied they were in their attempts, and that, if one
design failed, they would be hatching another. Thus must
we watch always against our spiritual enemies, and not ex-
pect, that our welfare will be accomplished till our work is.
See what course. Nehemiah took, that the people might hold
themselves in a readiness, in case there should be an attack.
I. While one half was at work, the other half was under
their arms, holding spears, and shields, and bows, not only for
themselves, but for the labourers too, who would immediately
quit their work, and betake themselves to their weapons, upon
the first alarm, v. 16. It is probable, that they changed ser-
vices at such and such hours, which would relieve the fatigue
of both, and particularly would be an ease to the bearers of
burthens, whose strength was decayed ; (v. 10.) while they
held the weapons, they were eased and yet not idle. They,
thus dividing their time between the trowels and the spears,
are said to work with one hand, and hold their weapons with
the other, (v. 17.) which cannot be understood literally, for
the work would require both hands, but it intimates that they
were equally employed in both. Thus must we work out our
salvation with the weapons of our warfare in our hand ; for in
avery duty we º: expect to meet with opposition from our
J. i
-*
~
spiritual enemies, against whom we must still be fighting the
good fight of faith.
2. Every builder had a sword by his side, (v. 18.) which he
could carry without hindering his labour. The word of God
is the sword of the Spirit, which we ought to have always at
hand, and never to seek, both in our labours, and in our con-
flicts, as Christians.
3. Care was taken both to get, and give, early notice of the
approach of the enemy, in case they should endeavour to sur-
prise them. Nehemiah, kept a trumpeter always by him to
sound an alarm upon the first intimation of danger. The
work was large, and the builders were dispersed ; for in all
parts of the wall they were labouring at the same time. Ne-
hemiah continually walked round to oversee the work, and
encourage the workmen, and so would have speedy intelligence
if the enemy made an attack, of which, by sound of trumpet,
he would soon give notice to all, and they must immediately
repair to him, with a full assurance that their God would fight
for them, v. 18–20. When they acted as workmen, it was re-
quisite they should be dispersed, wherever there was work to
do ; but when as soldiers, it was requisite they should come
into close order, and be found in a body. Thus, should the
labourers in Christ's building be ready to unite against a com-
mon foe.
4. The inhabitants of the villages were ordered to lodge
within Jerusalem, with their servants, hot only that they
might be the nearer to their work in the morning, but that they
might be ready to help in case of an attack in the night, v.
22. The strength of a city lies more in its hands than in its
walls; secure them, and God’s blessing upon them, and be
Secure.
5. Nehemiah himself, and all his men, kept close to their
business. The spears were held up, with the sight of them to
terrify the enemy, not only from sun to sun, but from twilight
to twilight, every day, v. 21. Thus ought we to be always
upon our guard against our spiritual enemies, not only (as
here) while it is light, but when it is dark, for they are the
rulers of the darkness of this world. Nay, so very intent was ,
Nehemiah upon his work, and so fast did he hold his servants
to it, that, while the heat of the business lasted, neither he
himself, nor his attendants, went into bed, but every night
lay and slept in their clothes, (v. 23.) except that they shifted
them now and then, either for cleanliness, or in a case of cere-
monial pollution. It was a sign that their heart was upon
their work, when they could not find time to dress and un-
dress, but resolved they would be at all times ready for ser-
vice. Then good work is likely to go on successfully, when
those that labour in it thus make a business of it.
CHAP. V.
How branely Nehemiah, as a wise and faithful governor, stood upon his
guard against the attacks of enemies abroad, we read in the foregoing
chapter. Here we have him no less bold and active to redress grievances
at home, and, having kept them from being destroyed by their enemies, to
keep them from destroying one another. Here is, I. e, complaint
which the poor made to him, of the great hardships which the rich (of
whom they were forced to borrow money) put upon them, v. 1–5. II.
The effectual course which Wehemiah took Both to reform tha oppressors,
and to relieve the oppressed, v. 6—13. III. The good exampté which he
himself, as governor, set them of compassion and tenderness, v. 14—19.
1 ND there was a great cry of the people, and
ſº of their wives, against their brethren the
Jews. 2 For there were that said, We, our sons,
and our daughters, are many ; therefore we take up
corn for them, that we may eat and Hive. 3 Some
also there were that said, We have mortgaged our
lands, vineyards, and houses, that we might buy
corn, because of the dearth. 4. There were also
that said, We have borrowed money for the king's
tribute, and that upon our lands and vineyards. 5
Yet now our flesh is as the flesh of our brethren, our
children as their children: and, lo, we bring into
bondage our sons and our daughters to be servants,
and some of our daughters are brought unto bondage
already, neither is it in our power to redeem them ;
for other men have our lands and vineyards.
We have here the tears of the oppressed, which Solomon
considered, Eccl. iv. 1. Let us consider them as here they
are dropped before Nehemiah, whose office it was, as govern-
or, to deliver the poor and weedy, and rid them out of the hana
of the wicked oppressors, Ps. lxxxii. 4, Hard times and hard
hearts made the poor miserable. ,
T}EFor E CHRIST, 445.
The admonitions of Wehemiah.
NEHEMIAH, W.
I. The times they lived in were hard. . There was a dearth
of corn, (v. 3.) probably, for want of rain, with which God
had chastised their neglect of his house, (Hag. i. 9–11.) and
the non-payment of their church-dues, Mal. iii. 9, 10. Thus
foolish sinful men bring God’s judgments upon themselves,
and then fret and complain of them. When the markets are
high, and provisions scarce and deaf, the poor soon feel from
it, and are pinched by it. Blessed be God for the mercy,
and God deliver us from the sin, of fulness of bread, Ezek. xvi.
49. That which made the scarcity here complaired of the
more grievous, was, that their sons and their daughters were
manu, v. 2. The families that were most necessitous were
most numerous; here were the mouths, but where was the
meat . Some have estates, and no children to inherit them,
others have children, and no estates to leave them ; those who
have both have reason to be thankful, those who have neither
may the more easily be content. Those who have great fami-
lies, and little substance, must learn to live by faith in God's
providence and promise ; and those who have little families,
and great substance, must make their abundance a supply for
the wants of others. But this was not all ; as corn was dear,
so the taxes were high ; the king’s tribute must be paid, v. 4.
This mark of their captivity still remained upon them. Per-
haps it was a poll-money that was required, and then, their
sons and their daughters being many, it rose the higher. The
more they had to maintain, (a hard case !) the more they had
to pay. Now, it seems, they had not wherewithal of their
own to buy corn and pay taxes, but were necessitated to bor-
row. Their families came poor out of Babylon, they had been
at great expense in building them houses, and had not yet got
up their strength when these new burthens came upon them.
The straits of poor housekeepers, who make hard shift to get
an honest livelihood, and sometimes want what is fitting for
them and their families, are well worthy the compassionate
consideration of those who, either with their wealth or with
their power, are in a capacity to help them.
II. The persons they dealt with were hard. Money must
be had, but it must be borrowed, and they that lent them
money, taking advantage of their necessity, were very hard
upon them, and made a prey of them. 1. They exacted
interest from them at twelve per cent., the hundredth part every
month, v. 11. If men borrow large sums, to trade with, to
increase their stocks, or to purchase land, there is no reason
but the lender should share with the borrower in his profit;
or if to spend upon their lusts, or repair what they have so
spent, why should they not pay for their extravagances !
But if the poor borrow to maintain their families, and we be
able to help them, it is certain we ought either to lend freely
what they have occasion for, or (if they be not likely to repay
it) to give freely something towards it. Nay, 2. They forced
them to mortgage to them their lands and houses for the se-
guring of the money, (v. 3.) and not only so, but took the pro-
fits of them for interest, (v. 5. compare v. 11.) that by degrees
they might make themselves masters of all they had. Wet
this was not the worst. 3. They took their children for bond-
servants, to be enslaved or sold at pleasure, v. 5. This they
complain of most sensibly, as that which touched them in a
tender part, and they aggravate it with this, “Our children
are as their children, as dear to us as theirs are to them ; not
only of the same human nature, and entitled to the honours
ańd liberties of that, (Mal. ii. 10. Job xxxi. 15.) but of the
same holy nation, free-born Israelites, and dignified with the
same privileges. Our flesh carries in it the sacred seal of the
Covenant of circumcision, as well as the flesh of our brethren ;
yet our heirs must be their slaves, and it is not in our power to
Tedeem them.” This they make a humble remonstrance of to
| emiah, not only because they saw he was a great man
that could relieve them, but a good man that would. Whither
should the injured poor flee for succour but to the shields of the
earth? Whither but to the chancery, to the charity, in the
royal breast, and those deputed by it for relief against the
summum jus—the extremity of the law Ż
... We will leave Nehemiah hearing the complaint, and inquir-
inginto the truth of the complainants’ allegations, (for the clam-
Qurs of the poor are not always just, while we sit down, and
look. (1.) With a gracious compassion upon the oppressed,
and lament the hardships which many in the world are groan:
ing under, putting our souls into their souls’ stead, and re-
membering in our prayers and succours them that are bur-
thened, as burthened with them. (2.) With a gracious in-
dignation at the oppressors, and abhorrence of their pride and
cruelty, who drink the tears, the blood, of those they have
under their feet. But let those who show no mercy expect
judgment without mercy. It was an aggravation of the sin of
these oppressing Jews, that they were themselves so lately
Vol. I. 7 G
delivered out of the house of bondage, which obliged them in
gratitude to wrºdo the heavy burthen, Isa. lviii. 6.
6 And I was very angry when I heard their cry,
and these words. 7. Then I consulted with myself,
and I rebuked the nobles, and the rulers, and said
unto them, Ye exact usury, every One of his brother.
And I set a great assembly against them : 8 And I
said unto them, We, after our ability, have redeem-
ed our brethren the Jews, which were sold unto the
heathen ; and will ye even sell your brethren? or shall
they be sold unto us? Then held they their peace,
and found nothing to answer. 9. Also I said, It is
not good that ye do: ought ye not to walk in the fear
of our God, because of the reproach of the heathen
our enemies? 10 I likewise, and my brethren, and
my servants, might exact of them money and corn :
I pray you let us leave off this usury. 11 Restore, I
pray you, to them, even this, day, their lands, their
vineyards, their olive-yards, and their houses, also
the hundredth part of the money, and of the corn,
the wine, and the oil, that ye exact of them. 12
Then said they, We will restore them, and will re-
quire nothing of them; so will we do as thou sayest.
Then I called the priests, and took an oath of them,
that they should do according to this promise. 13
Also I shook my lap, and said, So God shake out
every man from his house, and from his labour, that
performeth not this promise, even thus be he shaken
out and emptied. And all the congregation said,
Amen, and praised the LORD. And the people did
according to this promise.
It should seem, the foregoing complaint was made to Ne-
hemiah, at the time when he had his head and hands as full
as possible of the public business about building the wall; yet,
perceiving it to be just, he did not reject it because it was un-
seasonable ; he did not chide the petitioners, nor fall into a
passion with them, for disturbing him, when they saw how
much he had to do; a fault which men of business are too
often guilty of ; nor did he so much as adjourn the hearing of
the causes or proceedings, upon it till he had more leisure.
The case, called for speedy interposition, and therefore he
applied himself immediately to the consideration of it, know-
ing that, let him build Jerusalem’s walls ever so high, so
thick, so strong, the city could not be safe while such abuses
as these were tolerated. *
Now observe what method he took for the redress of this
grievance, which was so threatening to the public.
I. He was very angry; (v. 6.) he expressed a great displea-
sure at it, as a very bad thing. Note, It well becomes rulers.
to show themselves angry at sin, that by the anger itself they
may be excited to their duty, and by the expressions of it
others may be deterred from evil. ge º -
II. He consulted with himself, v. 7. By this it appears that
his anger was not excessive, but kept within bounds, that,
though his spirit was provoked, he did not say or do any thing
unadvisedly. Before he rebuked the nobles, he consulted with
himself what to say, and when, and how. Note, Reproofs
must be given with great consideration, that what is well-
meant may not come short of its end, for want of being well-
managed. It is the reproof of instruction that giveth life.
Pven wise men lose the benefit of their wisdom, sometimes,
for want of consulting with themselves, and taking time to de-
liberate. iº
III. He rebuked the nobles and rulers, who were the monied
men, and whose power perhaps made them the more bold to
oppress. Note, Even nobles and , rulers, if they do that
which is evil, ought to be told of it by proper persons. Let
no man imagine that his dignity sets him above, reproof.
IV. He set a great assembly against them ; he called the
people together, to be witnesses of what he said, and to bear
their testimony (which the people will generally be forward to
do) against the oppressions and extortions their rulers were
guilty of. Ezra and Nehemiah were both of them very wise,
good, useful men, yet, in cases not unlike, there was a great
deal of difference between their management: when Ezra was
told of the sin of the rulers in marrying strange wives, he rent
his clothes, and wept, and prayed, and was hardly persuaded
to attempt a reformation, fearing it to be impracticabie, for he
was a man of a mild tender spirit; whº hemiah was told
T}EFORE CHRIST, 445.
JNehemiah's good government.
NEHEMIAH, V.
of as bad a thing, he kindled immediately, reproached the de-
linquents, incensed the people against them, and never rested,
till, by all the rough methods he could use, he forced them to
reform ; for he was a man of a hot and eager spirit. Note, 1.
Very holy men may differ much from each other in their
natural temper, and in other things that result from it, 2.
God’s work may be done, well done, and successfully, and yet
different methods taken in the doing of it; which is a good
reason why we should neither arraign the management of
others, nor make our own a standard. There are diversities of
operation, but the same Spirit. -
W. He fairly reasoned the case with them, and showed them
the evil of what they did : the regular way of reforming men's
lives, is, to endeavour, in the first place, to convince their con-
sciences. Several things he offered to their consideration,
which are so pertinent and just, that it appeared he had con-
sulted with himself. He lays it before them, 1. That those
whom they oppressed were their brethren ; Ye exact every one
of his brother; it was bad enough to oppress strangers, but
much worse to oppress their poor brethren, from whom the
divine law did not allow them to take any usury, Deut. xxiii.
19, 20. 2. That they were but lately redeemed out of the hand
of the heathem ; the body of the people was so by the wonderful
providence of God, some particular persons among them were
so, who, beside their share in the general captivity, were in
servitude to heathen masters, and ransomed at the charge of
Nehemiah and other pious and well disposed persons. “Now,”
says he, “ have we taken all this pains to get their liberty out
of the hands of the heathen, and shall their own rulers enslave
them : What an absurd thing is this Must we be at the
same trouble and expense to redeem them from you, as we
were to redeem them from Babylon º’ v. 8. Those whom God
by his grace has made free, ought not to be again brought
under a yoke of bondage, Gal. v. 1. 1 Cor. vii. 23. 3. That it
was a great sin thus to oppress the poor ; (v. 9.) “It is not
good that ye do ; though you get money by it, you contract guilt
by it, and ought ye not to walk in the fear of God? Certainly
you ought, for you profess religion, and relation to him ; and
if you do walk in the fear of God, you will not be either covet-
ous of worldly gain, or cruel toward your brethren.” They
that walk in the fear of God will not dare to do a wicked thing,
Job xxxi. 13, 14, 23. 4. That it was a great scandal, and a
reproach to their profession; “Consider the reproach of the
heathen our enemies, enemies to us, to our God, and to our holy
religion. They will be glad of any occasion to speak against
us, and this will give them great occasion ; They will say, These
Jews, that profess so much devotion to God, see how barbarous
they are one to another.” Note, (1.) All that profess religion
should be very careful that they do nothing to expose them-
selves to the reproach of them that are without, lest religion
be wounded through their sides. (2.) Nothing exposes reli-
gion more to the reproach of its enemies, than the worldliness
and hardheartedness of the professors of it. 5. That he him-
self had set them a better example, (v. 10.) which he enlarges
upon afterward, v. 14, &c., They that rigorously insist upon
their right themselves, will, with a very ill grace, persuade
others to recede from theirs.
VI. He earnestly pressed them not only not to make their
poor neighbours any more such hard bargains, but to restore
that which they had got into their hands, v.11.
familiarly he speaks to them ; Let us leave off this usury, put-
ting himself in, as becomes reprovers, though far from being
any way guilty of the crime. See how earnestly, and yet hum-
bly, he persuades them ; I pray you leave off; and, I pray you
restore ; though he had alſº to command, yet, for love's
sake, he rather beseeches. See how particularly he presses them
to be kind to the poor; to give them up their mortgages, put
them again in possession of their estates, remit the interest,
and give them time to pay in the principal. He urged them
to their loss, yet, urging them to their duty, it would be, at
length, to their advantage. What we charitably forgive will
be remembered and recompensed, as well as what we cha-
ritably give. - :
VII. He laid them under all the obligations possible to do
what he pressed them to... 1. He got a promise from them;
(r. 12.) We will restore them. 2. He sent for the priests to
give them their oath, that they would perform this promise ;
now that their convictions were strong, and they seemed re-
solved, he would keep them to it. 3. He bound them by a
solemn curse or execration, hoping that would strike some awe
upon them ; So let Godshake out every man that performeth not
this promise, v. 13. This was a threatening that he would
certainly do so, to which the people said, Amen, as to those
curses at mount Ebal, (Deut. xxvii.) that their throats might
be cut with their †. tongues, if they should falsify their en-
See how
gagement, and that by the dread of that they might be kept to
their promise: with this Amen the people praised the Lord ,
so far were they from promising with regret, that they pro-
mised with all possible expressions of joy and thankfulness.
Thus David, when he took God's vows upon him, sang and
gave praise, Ps. lvi. 12. This was well, but that which follows.
was better; they did according to this promise, and adhered
to what they had done, not as their ancestors in a like case,
who re-enslaved those whom, a little before, they had released,
Jer. xxxiv. 10, 11, 18. Good promises are good things, but
good performances are all in all. g
14 Moreover, from the time that I was appointed
to be their governor in the land of Judah, from the
twentieth year even unto the two and thirtieth year
of Artaxerxes the king, that is, twelve years, I and
my brethren have not eaten the bread of the gover-
nor. 15 But the former governors that had been
before me were chargeable unto the people, and
had taken of them bread and wine, beside forty
, shekels of silver; yea, even their servants bare rule
over the people: but so did not I, because of the
fear of God. 16 Yea, also, I continued in the work
of this wall, neither bought we any land : and alſ
my servants were gathered thither unto the work.
17 Moreover, there were at my table an hundred
and fifty of the Jews and rulers, beside those that
came unto us from among the heathen that are
about us. 18 Now that which was prepared for me
daily was one ox and six choice sheep; also fowls
were prepared for me, and once in ten days store of
all sorts of wine : yet for all this required not I the
bread of the governor, because the bondage was
heavy upon this people. 19. Think upon me, my
God, for good, according to all that I have done for
this people.
Nehemiah had mentioned his own practice, as an induce-
ment to the nobles not to burthen the poor, no not with just
demands; here he relates more particularly what his practice
was, not in pride or vain glory, or to pass a compliment upon
himself, but as an inducement, both to his successors and to
the inferior magistrates, to be as tender as might be of the
people’s ease.
I. He intimates what had been the way of his predecessors,
v. 15. He does not name them, because what he had to say
of them was not to their honour, and, in such a case, it is good
to spare names; but the people knew how chargeable they had
been, and how dear the country paid for all the benefit of their
government. The government allows them forty shekels of
silver, which was near five pounds, (so much a day, it is pro-
bable,) but, beside that, they obliged the people to furnish
them with bread and wine, insisting upon it as perquisites of
their office, and not only so, but they suffered their servants to
squeeze the people, and to get all they could out of them.
Note, 1. It is no new thing, for those who are in public places,
to seek themselves more than the public welfare, nay, and to
serve themselves by the public loss. 2. Masters must be
accountable for all the acts of fraud and injustice, violence
and oppression, which they connive at in their servants. .
II. He tells us what had been his way. In general, he had
not done as the former governors did ; he would not, he durst
not, because of the fear of God. He had an awe of God’s ma-
jesty, and dréad of his wrath. And, 1. That restrained him
from oppressing the people; those that truly fear God will not
dare to do any thing cruel or unjust. 2. It was purely that
which restrained him ; he was thus generous, not that he might
have praise of men, or serve a turn by his interest in the peo-
ple, but purely for conscience' sake, because of the fear of
God; that will not only be a powerful, but an acceptable,
principle both of justice and charity. What a good hand his
predecessors made of their place, appeared by the estates they
raised; but Nehemiah, for his part, got nothing, except the
satisfaction of doing good; Neither bought we any land, v. 16.
Say not then that he was a bad husband, but that he was a
good governor, who aimed not to feather his own nest.
Let us remember the words of the Lord, how he said, It is
more blessed to give than to receive, Acts xx. 35. And observe
here, (1.) How little Nehemiah received of what he might
have required ; he did the work of the governor, but he did not
eat the bread of the governor, (v. 14.) did not require it, v. 18.
So far was he from extorting more than his due, that he never
BEFORE CHRIST, 445.
Plots against Nehemiah.
NEHEMIAH, WI.
demanded that, but lived upon what he had got in the king
of Persia’s court, and his own estate in Judea : the reason he
gives for this piece of self-denial, is, Because the bondage was
heavy upon the people. He might have used the common excuse
for rigour in such cases, that it would be a wrong to his suc-
cessors not to demand his dues; but, let them look to them-
selves; he considers the present state of the Jews, and, while
they groaned under so much hardship, he could not find in his
heart to add to their burthen, but would rather lessen his own
estate than ruin them. Note, In our demands, we must con-
sider not only the justice of them, but the ability of those on
whom we make them ; where there is nothing to be had, we
know who loses his right. (2.) How much he gave, which he
might have withheld. [1..] His servants’ work, v. 16. The
servants of princes think themselves excused from labour; but
Nehemiah's servants, by his order, no doubt, were all gather-
ed to the work. Those that have many servants should contrive
how they may do good with them, and keep them well em-
ployed. [2.] His own meat, v. 17, 18. He kept a very good
table, not on certain days, but constantly ; he had many ho-
nourable guests, at least 150 of his own countrymen, persons
of the first rank, beside strangers that came to him upon busi-
ness ; and he had plentiful provisions for his guests, beef, and
mutton, and fowl, and all sorts of wine. Tet those in public
places remember that they were preferred to do good, not to
enrich themselves; and let lesser people learn to use hospita-
lity one to another without grudging, 1 Pet. iv. 9.
Lastly, He concludes with a prayer ; (v. 19.) Think upon
ºme, my God, for good. 1. Nehemiah here mentions what he
had done for this people, not in pride, as boasting of himself,
nor in passion, as upbraiding them, nor does it appear that
he had occasion to do it in his own vindication, as Paul had
to relate his like self-denying tenderness toward the Corinthi-
ans, but to shame the rulers out of their oppressions; let them
learn of him to be neither greedy in their demands, nor paltry
in their expenses, and then they would have the credit and
comfort of it, as he had. 2. He mentions it to God, in prayer,
not as if he thought he had hereby merited any favour from
God, as a debt, but to show that he looked not for any recom-
pence of his generosity from men, but depended upon God
only to make up to him what he had lost, and laid out for his
honour; and he reckoned the favour of God reward enough ;
“If God do but think wipon me for good, I have enough.” His
thoughts to us-ward are our happiness, Ps. xl. 5. He refers
himself to God, to recompense him in such a manner as he
pleased ; “If men forget me, let my God think on me, and I
desire no more.”
CHAP. VI.
.7%e cries of oppressed poverty being stilled, we are now to inquire how the
* building of the wall goes forward, and, in this chapter, we find it carried
on with vigour, and finished with joy, notwithstanding the restless attempts
of the gates of hell to hinder it. How the Jews' enemies were §
in their design to put a stop to it by force, we read before, ch. iv. Here
we find how their endeavours to drive Nehemiah off from it, were frus-
trated. I. . When they courted him to an interview, with a design to do
him a mischief, he would not stir, v. 1–4. II. When they would have
"made him believe his underlaking was represented as seditious and trea-
sonable, he regarded not the insinuation, v. 5–9. III. When they hired
pretended prophets to advise him to relire into the temple for his own
safety, still he kept his ground, v. 10–14. TV. Woiwithstanding the
secret correspondence that was kept up between them and some false and
treacherous Jews, the work was finished in a short time, v. 15–19. Such
as these were the struggles belween the church and its enemies ; but great
is God's cause, and will be prosperous and victorious.
I OW it came to pass, when Sanballat, and
Tobiah, and Geshem the Arabian, and the
rest of our enemies, heard that I had builded the
wall, and that there was no breach left therein,
(though at that time I had not set up the doors upon
the gates,) 2 That Sanballat and Geshem sent ||
unto me, saying, Come, let us meet together in some
one of the villages in the plain of Ono. But they
thought to do me mischief. 3 And I sent messen-
gers unto them, saying, I am doing a great work,
So that I cannot come down : why should the work
cease, whilst I leave it, and come down to you ? 4
Yet they sent unto me four times after this sort;
and I answered them after the same manner. 5
Then sent Sanballat his servant unto me, in like
manner, the fifth time, with an open letter in his
hand; 6 Wherein was written, It is reported among
the heathen, and Gashmu saith it, that thou and the
Jews think to rebel: for which cause thou buildest
-a-sº
the wall, that thou mayest be their king, according
to these words. 7 And thou hast also appointed
prophets to preach of thee at Jerusalem, saying,
There is a king in Judah : and now shall it be
reported to the king according to these words.
Come now therefore, and let us take counsel together.
8 Then I sent unto him, saying, There are no such
things done as thou Sayest, but thou feignest them
out of thine own heart. 9 For they all made us
afraid, saying, Their hands shall be weakened from
the work, that it be not done. Now therefore, O
God, strengthen my hands.
Two plots upon Nehemiah we have here an account of ; how
cunningly they were laid by his enemies, and how happily
frustrated by God’s good providence, and his prudence.
I. A plot to trepan him into a snare. The enemies had an
account of the good forwardness the work was in, that at: the
breaches of the wall were made up, so that they looked upon
it as good as done ; though at that time the doors of the gates
were off the hinges, v. 1. They must therefore, now or never,
by one bold stroke, take off Nehemiah ; they heard how well
guarded he was, so that there was no attacking him upon the
spot; they will therefore try, by all the arts of wheedling, to
get him among them. Observe, 1. With what hellish subtilty
they courted him to meet them, not in any city, lest that
should have given cause to suspect that they intended to
secure him, but in a village in the lot of Benjamin, “Come,
let us meet together to consult about the common interests of
our provinces;” or they would have him think that they
coveted his friendship, and would be glad to be better ac-
quainted with him, in order to a good understanding between
them, and the settling of a good correspondence. But they
thought to do him a mischief; it is probable that he had some
secret intelligence given him, that they designed to imprison
or murder him ; or he knew them so well, that, without breach
of charity, he concluded they aimed at his life, and therefore,
when they spake fair, he believed them not, 2...See with what
heavenly wisdom he declined the motion. His God did wr-
struct him to give them that prudent answer by messengers
of his own, “I am doing a great work, am very busy, and
am loth to let the work stand still, while I leave it, to come.
down to you,” v. 3. His care, was, that the work might not.
cease; he knew it would if he left it ever so little ; and why
should it cease, while I come down to you? He says nothing.
of his jealousies, nor approaches them for their treacherous
design, but gives them a good reason, and one of the true rea-
sons, why he would not come. Compliment must always give
way to business. Let those that are tempted to idle, merry
meetings by their vain companions, thus answer the tempta-
tion, “We have work to do, and must not neglect it.” Four
times they attacked him with the same solicitation, and he
as often returned the same answer, which, we may suppose,
was very vexatious to them ; for really it was the ceasing of
the work that they aimed at, and it would make them despair
of breaking the undertaking, to see the undertaker so intent
upon it. I answered them (says he) after the same manner.
v. 4. Note, We must never suffer ourselves to be overcome
by the greatest importunity, to do any thing sinful or impru-
dent ; but, when we are attacked with the same temptation,
must still resist it with the same reason and resolution.
II. A plot to terrify him from his work. Could they but
drive him off, the work would cease of course. This therefore:
Sanballat attempts, but in vain. 1. He endeavours to posses;
Nehemiah with an apprehension that his undertaking to build
the walls of Jerusalem was generally represented as factious
and seditious, and would be resented accordingly at court, v.
5–7. The best men, even in their most innocent and excel-
lent performances, have lain under this imputation. This is
written to him in an open letter, as a thing generally known
and talked of, that it was reported among the nations, and
Gashmu will aver it for truth, that Nehemiah was aiming to
make himself king, and to shake off the Persian yoke. Note,
It is common for that which is the sense only of the malici-
ous, to be falsely represented by them as the sense of the
many. Now Sanballat pretends to inform Nehemiah of this
as a friend, that he might hasten to court to clear himself, or
stay his proceedings, for fear they should be thus misconstrued;
at least, upon this surmise, he urges him to give him the meet:
Ing, “Let us take counsel together, how to quell the report ;”
hoping by this means either to take him off, or, at least, to
take him off from his business. Thus were his words softer
than oil, and yet war was in his heart, * hoped, like Ju-
BEFor E CHRIST, 445.
NEHEMIAH, VI. The temptation of sania.
das, to kiss and kill. But surely in vain is the net spread in
the sight of any bird ; Nehemiah was soon aware what they
aimed at, to weaken their hands from the work, (v. 9.) and
therefore not only denied that such things were true, but that
they were reported; he was better known than to be thus sus-
jpected. 2. Thus he escaped the snare, and kept his ground,
nor would he be frightened by winds and clouds from sowing
and reaping. Suppose it was thus reported, we must never
omit known duty merely for fear it should be misconstrued,
but, while we keep a good conscience, let us trust God with
our good name. But indeed it was not thus reported. God’s
people, though sufficiently loaded with reproach, yet are not
really fallen, so low in reputation as some, would have them
thought to be. • ,
In the midst of his complaint of their malice, in endeavour-
1ng to frighten him, and so weaken his hands, he lifts up his
heart to Heaven, in this, short prayer, Now therefore, O God,
strengthen my hands. It is the great support and relief of good
people, that, in all their straits and difficulties, they have a
good God to go to, from whom, by faith and prayer, they may
fetch in grace to silence their fears, and strengthen their hands,
when their enemies are endeavouring to fill them with fears,
and weaken their hands. When, in our Christian work and
warfare, we are entering upon any particular services or con-
flicts, this is a good prayer for us to put up, “I have such a
duty to do, such a temptation to grapple with ; now therefore,
O God, strengthen my hands.” Some read it, not as a prayer,
but as a holy resolution, (for O God is supplied in our trans.
Note,
lation,) Now therefore I will strengthen my hands.
Every
Christian fortitude will be sharpened by opposition.
temptation, to draw us from our duty should quicken us, so
much the more to duty.
10 Afterward I came unto the house of Shemaiah
the son of Delaiah, the son of Mehetabeel, who was
shut up ; and he said, Let us meet together in the
house of God, within the temple ; and let us shut
the doors of the temple: for they will come to slay
thee; yea, in the night will they come to slay thee.
11 And I said, Should such a man as I flee ? and
who is there that being as I am, would go into the
temple to save his life? I will not go in. 12 And,
lo, I perceived that God had not sent him; but that
he pronounced this prophecy against me : for Tobiah
and Sanballat had hired him, 13. Therefore was he
hired, that I should be afraid, and do so, and sin,
and that they might have matter for an evil report,
that they might reproach me. 14 My God, think
thou upon Tobiah and Sanballat according to these
their works, and on the prophetess Noadiah, and
the rest of the prophets that would have put me in
fear. .
The Jews’ enemies leave no stone unturned, no way untried,
to take Nehemiah off from building the wall about Jerusalem :
in order to this, they had tried to fetch him into the country
to them, but in vain; now they try to drive him into the tem.
ple, for his own safety ; let him be any where but at his work.
Observing him to be a cautious man, they will endeavour to
gain their point, by making him cowardly. Observe,
I. How basely the enemies managed this temptation,
1. That which they designed, was, to bring Nehemiah to do
a foolish thing, that they might laugh at him, and insult over
him, for doing it, and so lessen his interest and influence;
(v. 13.) that I should be afraid, and so they might have matter
for an evil report, and might reproach me. This was indeed
doing the Devil's work, who is men's tempter, that he may be
their accuser, draws men to sin, that he may glory in their
shame. The greatest mischief our enemies can do us, is, to
frighten us, from our duty, and bring us to do what is sinful.
2. The tools they made use of, were, a pretended prophet
and prophetess, whom they hired to persuade Nehemiah to
quit his work, and retire for his own safety. The pretended
prophet was Shemaiah, of whom it is said that he was shut up
in his own house, either under pretence of retirement for me.
ditation; and to consult the mind of God, or to give Nehemiah
a sign, in like manner, to make himself a recluse. It should
seem Nehemiah had a value for him, for he went to his house
to consult with him, p. 10. Other prophets there were, and
one prophetess, Noadiah, (v. 14.) that were in the interest of
the Jews' enemies, pensioners to them, and traitors to their
country. Whether they pretended to inspiration, does not
appear; they do Hºy, Thus saith the Lord, as the false
prophets of old did ; if not so, yet they would be thought to
excel in divine knowledge, and human prudence, and to have
uncommon measures of insight and foresight, and were there-
fore consulted in difficult cases, as prophets had been. These
the enemies feed to be of counsel for them. Let us hence
take occasion to lament, (1.) The wickedness of such bad men
as these prophets; that ever any should be so perfidious as to
betray the cause of God and their country, even under the
pretence of communion with God, and concern for their coun-
try. (2.) The unhappiness of such good men as Nehemiah,
who, are in danger of being imposed upon by such cheats, and
to whom no temptation comes with more force than that which
comes under a colour of religion, of revelation, and devotion,
and is brought by the hand of prophets. - -
3. The pretence was plausible. These prophets suggested
to Nehemiah, that the enemies would come and slay him, in
the night they would slay him, which, he had reason enough
to believe was true ; they would, if they could, if they durst.
They pretended to be much concerned for his safety; they
were all undone, if any harm should come to him ; and there-
fore they very gravely advised him to hide himself in the tem-
ple, till the danger was over ; that was a strong and sacred
place, where he would be under the special protection of
Heaven, Ps. xxvii. 5. If Nehemiah had been prevailed with:
to do this, immediately the people would both have left off
their work, and thrown down their arms, and every one would
have shifted for his own safety; and then the enemies might
easily, and without opposition, have demolished the works,
broken down, the wall, again, and so gained their point.
Though self-preservation is a fundamental principle of the
law of nature, yet that is not always the best and wisest coun-
sel which pretends to go upon that principle. -
II. See how bravely Nehemiah vanquished this temptation,
and came off a conqueror.
1. He immediately resolved not to yield to it, v. 11. See
here, (1.) What his reasonings are: “Should such a man as 1.
flee ? Shall I desert God’s work, or discourage my own work-
men, whom I have employed and encouraged 7 Shall I be,
over-credulous of report, and over-solicitous about my own.
life? I, that am the governor, on whom so many eyes are,
both of friends and foes? Another might flee, but not I.
Who is there, that, being, as I am, in my post of honour, and
power, and trust, would go into the temple, and lurk there,
when business is to be done, yea, though it were to save his,
life 7” Note, When we are tempted to sin, we should re-
member who, and what, we are, that we may not do any thing
unbecoming us, and the profession we make. It is not for
kings, O Lemuel, Prov. xxxi. 4. (2.) What was the result of
his reasonings: he is at a point, “I will not go in, I will ra-
ther die, at my work than live in an inglorious retreat from it.”
Note, Holy courage and magnanimity will engage us, whate
ever it cost us, never to decline a good work, nor ever to do a
bad ome.
2. He was immediately aware of what was the rise of it,
(v. 12.) “I perceived that God had not sent him, that he gave
this advice, not by any divine direction, ordinary or extraor-
dinary, but with a design against me.” The wickedness of
such mercenary wretches will, sooner or later, be brought to
light. Two things Nehemiah says he dreaded in that which
he was advised to. (1.) Offending God ; that I should be
afraid, and do so, and sin. Note, Sin is that which, above
any thing, we should dread ; and a good preservative it is
against sin, to be afraid of nothing but sin. (2.) Shaming
himself; that they might reproach me. Note, Next to the
sinfulness of sin, we should dread the scandalousness of it.
3. He humbly begs of God to reckon with them for their
base designs upon him ; (v. 14.) My God, think thou wipon
Tobiah, and the rest of them, according to their works. As,
when he had mentioned his own good services, he did not
covetously or ambitiously prescribe to God what reward he
should give him, but modestly prayed, Think upon me, my
God ; (ch. v. 19.) so, here, he does not revengefully imprecate
any particular judgment upon his enemies, but refers the
matter to God; “Thou knowest their hearts, and art the
Avenger of falsehood and wrong; take cognizance of this
cause, judge between me and them, and take what way and
time thou pleasest to call them to an account for it.” Note,
Whatever injuries are done us, we must not avenge ourselves,
but commit our cause to him that judgeth righteously. *
15 So the wall was finished in the twenty and fifth
day of the month Elul, in fifty and two days. 16
And it came to pass, that when all our enemies
heard thereof, and all the heathen that were about
us saw these things, they were much cast down in
BEFoEE CHRIST, 445.
The porters appointed.
NEHEMIAH, VII.
*—
their own eyes: for they perceived that this work
was wrought of our God. 17 Moreover, in those
days, the nobles of Judah sent many letters unto.
Tobiah, and the letters of Tobiah came unto them.
8 For there were many in Judah sworn unto him,
because he was the son-in-law of Shechaniah the
son of Arah ; and his son Johanan had taken the
daughter of Meshullum the son of Berechiah. 19
Also they reported his good deeds before me, and
uttered my words to him. And Tobiah sent letters
to put me in fear.
Nehemiah is here finishing the wall of Jerusalem, and yet
still has trouble created him by his enemies.
1. Tobiah, and the other adversaries of the Jews, had the
mortification to see the wall built up, notwithstanding all
their attempts to hinder it. The wall was begun and finished
in fifty-two days, and yet, we have reason to believe, they
rested on the sabbaths, v. 15. Many were employed, and
there was room for them ; what they did they did cheerfully,
and minded their business, because they loved it. The threats.
of their enemies, which were intended to weaken them, it is.
likely, quickened them to go on with their work the more.
Vigorously, that they might get it done before the enemy'
came. Thus, out of the eater came forth meat. See what a
great deal of work may be done in a little time, if we would
set about it in earnest, and keep close to it. +
When the enemies heard that the wall was finished, before
they thought it was well begun; and when they doubted not
but to have put a stop to it, they were much cast down in their
own eyes, v. 16. (1.) They were ashamed of their own confi-
dence, that they should cause the work to cease; they were
crest-fallen upon the disappointment. (2.) They-envied the
prosperity and success of the Jews, grieved to see the walls
of Jerusalem built, while, it may be, the kings of Persia had
not permitted them thus to fortify the cities of Samaria. When
Çain envied his brother, his countenance fell, Gen. iv. 5. (3.)
They despaired of ever doing them the mischief they designed
them, of bringing them down, and making a prey of them ;
and well they might, for they perceived, by the wonderful
Success, that the work was wrought of God. Even these
heathens had so much sense, as, [..] To see a special provi-
dence of God conversant about the affairs of the church, when
they did remarkably prosper. They said among the heathen,
The Lord has done great things for them, it is his doing, Ps.
CXXyi. 2. God fighteth for Israel, and worketh with them.
[2.] To believe that God’s work would be perfect; when they
perceived that the work was of God, they expected no other
than that it would go on and prosper. [3] To conclude,
that, if it were of God, it was to no purpose to think of
opposing it, it would certainly prevail, and be victorious.
2. Nehemiah had the vexation,...notwithstanding this, to see
some of his own people treacherously corresponding with
Tobiah, and serving his interest; and a great grief and dis-
Couragement, no doubt, it was to him. (1.) Even of the
nobles of Judah, there were those who had so little sense of
honour, and their country’s good, as to communicate with
Tobiah by letter, v.17. They wrote with all the freedom and
familiarity of friends to him, and welcomed his letters to
them. Could nobles do a thing so mean nobles of Judah,
so wicked a thing 3 It seems, great men are not always wise,
not always honest. (2.) Many in Judah were in a strict, but
‘Secret, confederacy with him, to advance the interest of his
cQuntry, though it would certainly be the ruin of their own.
They were sworn unto him, not as their prince, but as their
friend and ally, because both he and his son had married
daughters of Israel, v. 18. See the mischief of marrying with
Strangers; for one heathen that was converted by it, ten Jews
Were perverted. When once they became akin to Tobiah,
they soon became sworn to him. A sinful love leads to a
sinful league. (3.) They had the impudence to court Nehe-
miah himself into a friendship with him ; “They reported his
good deeds before me ; represented him as an ingenious person,
and well worthy my acquaintance; as an honest person, and
ºne that I might confide in.” We are bid, indeed, to speak
ill of no man, but never to speak well of bad men; they that
forsake the law praise the wicked, Prov. xxviii. 4. (4.) They
were so false as to betray Nehemiah’s counsels to him ; they,
uttered Nehemiah’s words to him, perverting them, no doubt,
and putting false constructions upon them, which furnished
Tobiah with matter for letters to put him in fear, and so drive
him from his work, and discourage him in it. Thus were all
many, v. 2. - * -
ºthere are some who fear him greatly, and excel others in the
§:
their thoughts against him for evil, yet God thought upon him
for good. ** a 'al-A. “
CHAP. VII.
The success of one good design, for God and our generation, should en-
courageºus to proceed, and form-some other: Nehemiah did so ; having
fortified. Jerusalem with gates and walls, his next careis, I. To see the
city well kept, v. 1–4. II. To see it well peooled; in order whereunto,
he'here reviews, and calls over, the register of the children of the captivi.
ty, the families that returned at first, and records it, v. 5–73. It is the
same, in effect, with that which we had, Ezra. i. What use he made of
it, we shall find afterward, when he brought one often to live in Jerusa.
tem, ch. xi. I.
1 Nº. it came to pass, when the wall was
N built, and I had set up the doors, and the
porters, and the singers, and the Lewites were ap-
pointed, 2 That I gave my brother Hanani, and
Hananiah the ruler of the palace, charge over
Jerusalem : (for he was a faithful man, and fear-
ed God above many :) 3 And I said unto them,
Let not the gates of Jerusalem be opened until
the sun be hot; and while they stand by, Het them
shut the doors, and bar them : and appoint watches
of the inhabitants of Jerusalem, every one in
his watch, and every one to be over against his
house.
4 Now the city was large and great: but
the people were few therein, and the houses were
not builded.
God saith, concerning his church, (Isa. lxii. 6.) I have set .
watchmen upon thy walls, O. Jerusalem ; that is Nehemiah’s
care here ; for dead walls, without living watchmen, are but a
poor defence to a city. g
1. He appointed the porters, singers, and Levites, in their
places, to their work ; it is meant of their work in general,
which was to attend the temple service, that had been neglect-
ed in some degree, but now was revived. 'God’s worship is
the defence of a place, and his ministers, when they mind
their duty, are watchmen on the walls. Or, in particular,
he ordered them to be ready against the wall was to be dedi-
cated, that they might perform that service in an orderly
and solemn manner ; and the dedication of it was its strength.
That is likely to be beneficial to us which is devoted to God.
2. He appointed two governors, or consuls, to whom he
committed the care of the city, and gave them in charge to
provide for the public peace and safety. Hanani, his brother,
who came to him with the tidings of the desolations of Jeru-
salem, was one, a man of approved integrity, and affection to
his country; the other was Hananiah, that had been ruler of
the palace, for he that has approved himself faithful in less
shall be intrusted with more. Of this Hananiah it is said,
that he was a faithful man, and one that feared God above
Note, (1.) Among those who fear God truly,
expressions and instances of that fear; and they are worthy
'a double portion of that honour which is due to them that fear
the Lord, Ps. xv. 4. There were many in Jerusalem that
feared God, but this good man was more eminent for religion
and serious godliness than any. (2.) Those that fear God
must evidence it by their being faithful to all men, and
universally conscientious. (3.) God’s Jerusalem is then
likely to flourish, when those rule in it, and have charge of it,
who excel in virtue, and are eminent both for godliness and ho-
nesty. It is supposed, by some, that Nehemiah was now about
to return to the Persian court, to have his commission renewed,
and that he left these two worthy men in charge with the affairs
of the city in his absence. Good governors, when and where
. cannot act themselves, must be very careful whom they
epute. - - -
3. He gave orders about the shutting of the gates, and the
guarding of the walls, v. 3, 4. See here, (1.) What the
present state of Jerusalem was. The city, in compass, was
large and great, the walls inclosed the same ground as for-
merly, but much of it lay waste, for the houses were not built,
few, at least, in comparison with what had been; so that
Nehemiah walled the city in faith, and with an eye to that
promise of the replenishing of it, which God had lately made
by the prophet, Zech. viii. 3, &c. Though the people were
now few, he believed they would be multiplied, and therefore
built the walls so as to make room for them ; had he not
depended upon this, he might, have thought walls without a
city as great a reproach as a city without walls. (2.) What
was the care of Nehemiah for it; he ordered the rulers of the
city themselves, [1..] To stand by, *45° the city-gates.
BEFoEE CHRIST, 444.
The registering of the people.
NEHEMIAH, VII.
shut up and barred every night; for in vain had they a wall,
if they were careless of their gates. [2.] To take care that
they should not be opened in the morning, till they could see
that all was clear and quiet. [3.] To set sentinels upon the
walls, or elsewhere, at convenient distances, who should, in
case of the approach of the enemy, give timely notice to the
city of the danger; and, as it came to their turn to watch,
they must post themselves over against their own houses, be-
cause of them, it might be presumed, they would be in a par-
ticular manner careful. The public safety depends upon
every one’s particular care to guard himself and his own fami-
ly against sin, that common enemy. It is every one’s interest
...to watch, but many understand not their own interest; it is
, therefore, incumbent upon magistrates to appoint watches.
And as this people had lately found God with them in their
building, (else they had built in vain,) so, now that the wall
was built, no doubt, they were made sensible that eaccept
‘...the Lord kept the city, the watchman waked but in vain Ps.
cxxvii. 1, 2. -
5 And my God put into mine heart to gather
together the nobles, and the rulers, and the people,
that they might be reckoned by genealogy: and I
found a register of the genealogy of them which came
up at the first, and found written therein, 6. These
are the children of the province, that went up out of
the captivity, of those that had been carried away,
whom Nebuchadnezzar the king of Babylon had
carried away, and came again to Jerusalem and to
Judah, every one unto his city; 7 Who came with
Zerubbabel : Jeshua, Nehemiah, Azariah, Raamiah,
Nahamani, Mordecai, Bilshan, Mispereth, Bigvai,
Nehum, Baanah ; the number, I say, of the men of
“the people of Israel, was this ; 8 The children of
Parosh, two thousand an hundred seventy and two.
9 The children of Shephatiah, three hundred seventy
and two. 10 The children of Arah, six hundred
fifty and two. 11 The children of Pahath-moab, of
the children of Jeshua and Joab, two thousand and
eight hundred and eighteen. 12 The children of
Elam, a thousand two hundred fifty and four. 13
The children of Zattu, eight hundred forty and five.
14 The children of Zaccai, seven hundred and three-
score. Hö The children of Binnui, six hundred forty
and eight. 16 The children of Bebai, six hundred
twenty and eight. 17 The children of Azgad, two
thousand three hundred twenty and two. 18 The
‘children of Adonikam, six hundred threescore and
seven. 19 The children of Bigvai, two thousand
threescore and seven. 20 The children of Adin, six
hundred fifty and five. 21 The children of Ater of
Hezekiah, ninety and eight. 22 The children of
Hashum, three hundred twenty and eight. 23 The
children of Bezai, three hundred twenty and four.
24. The children of Hariph, an hundred and twelve,
25 The children of Gibeon, ninety and five. 26 The
men of Beth-lehem and Netophah, an hundred four-
score and eight. 27 The men of Anathoth, an hun-
dred twenty and eight. 28 The men of Beth-azma-
veth, forty and two. 29 The men of Kirjath-jearim,
Chephirah and Beeroth, seven hundred forty and
three. 30 The men of Ramah and Gaba, six hun-
‘dred twenty and one. 31. The men of Michmas, an
hundred and twenty and two. 32 The men of Bethel
and Ai, an hundred twenty and three. 33 The men
of the other Nebo, fifty and two. 34. The children
of the other Elam, a thousand two hundred fifty and
four. 35 The children of Harim, three hundred
and twenty. 36 The children of Jericho, three hun-
dred forty and five. 37 The children of Lod, Hadid,
and Ono, seven hundred twenty and one. 38 The
children of Senaah, three thousand nine hundred
and thirty. 39 The priests: the children of Jedaiah,
of the house of Jºshua, nine hundred seventy and
115
children of Gahar,
–º
three. 40 The children of Immer, a thousand fifty
and two. 41 The children of Pashur, a thousand
two hundred forty and seven. 42 The children of
Harim, a thousand and seventeen. 43 The Levites :
the children of Jeshua, of Kadmiel, and of the chil-
dren of Hodevah, seventy and four. 44 The
singers: the children of Asaph, an hundred forty
and eight. 45 The porters: the children of Shal-
lum, the children of Ater, the children of Talmon,
the children of Akkub, the children of Hatita, the
children of Shobai, an hundred thirty and eight.
46 The Nethinims: the children of Ziha, the chil-
dren of Hashupha, the children of Tabbaoth, 47
The children of Keros, the children of Sia, the chil-
dren of Padon, 48 The children of Lebana, the
children of Hagaba, the children of Shalmai, 49
The children of Hanan, the children of Giddel, the
50 The children of Reaiah, the
children of Rezin, the children of Nekoda, 51 The
children of Gazzam, the children of Uzza, the chil-
dren of Phaseah, 52 The children of Besai, the
children of Meunim, the children of Nephishesim, 53
The children of Bakbuk, the children of Hakupha,
the children of Harhur, 54. The children of Baz-
lith, the children of Mehida, the children of Harsha,
55 The children of Barkos, the children of Sisera,
the children of Tamah, 56 The children of Neziah,
the children of Hatipha, 57 The children of Sofo-
mon’s servants: the children of Sotai, the children
of Sophereth, the children of Perida, 58 The chil-
dren of Jaala, the children of Darkon, the children
of Giddel, 59 The children of Shephatiah, the
children of Hattil, the children of Pochereth of
Zebaim, the children of Amon. 60 All the Nethi-
nims, and the children of Solomon’s servants, were
three hundred ninety and two. 61 And these were
they which went up also from Tel-melah, Tel-
haresha, Cherub, Addon, and Immer; but they
could not show their father’s house, nor their seed,
whether they were of Israel. 62 The children of
Delaiah, the children of Tobiah, the children of
Nekoda, six hundred forty and two. 63 And of
the priests: the children of Habaiah, the children
of Koz, the children of Barzillai, which took one of
the daughters of Barzillai the Gileadite to wife, and
was called after their name. 64 These sought their
register among those that were reckoned by ge-
nealogy, but it was not found ; therefore were they,
as polluted, put from the priesthood. 65 And the
Tirshatha said unto them, that they should not eat
of the most holy things, till there stood up a priest
with Urim and Thummim. 66 The whole congre-
gation together was forty and two thousand three
hundred and threescore, 67 Beside their man-Ser-
vants and their maid-servants, of whom there were
seven thousand three hundred thirty and seven ; and
they had two hundred forty and five singing-men
and singing–women. 68 Their horses, seven hun-
dred thirty and six ; their mules, two hundred forty
and five; 69 Their camels, four hundred thirty and
five ; six thousand seven hundred and twenty asses.
70 And some of the chief of the fathers gave unto
the work. The Tirshatha gave to the treasure a
thousand drams of gold, fifty basins, five hundred
and thirty priests' garments. 71 And some of the
chief of the fathers gave to the treasure of the work
twenty thousand drams of gold, and two thousand
and two hundred pound of silver. 72 And that
which the rest of the people gave was twenty
thousand drams of gold, and two thousand pound
of silver, and threescore and seven priests' garments.
BEFor E CHRIST, 444.
NEHEMIAH, VIII. The law expounded by Ezra.
73 So the priests, and the Levites, and the porters,
and the singers, and some of the people, and the
Nethinlms, and all Israel, dwelt in their cities; and
when the seventh month came, the children of Israel
were in their cities.
We have here another good project of Nehemiah’s ; for
wise and zealous men will be always contriving something or
other for the glory of God and the edification of his church.
He knew very well that the safety of a city, under God, de-
Pends more upon the number and valour of the inhabitants,
than upon the height or strength of its walls; and therefore,
observing that the people were few that dwelt in it, he thought
fit to take an account of the people, that he might find what
families had formerly had their settlement in Jerusalem, but
were now removed into the country, that he might bring them
back; and what families could any other way be influenced
By their religion, or by their business, to come and rebuild the
Houses in Jerusalem, and dwell in them. So little reason have
we to wish that we may be placed alone in the earth, or in
Jerusalem itself, that much of our safety and comfort depend
upon our neighbours and friends; the more the stronger, the
more the merrier. It is wisdom of the governors of a nation,
to keep the balance even between city and country ; that the
metropolis be not so extravagantly large as to drain and im-
poverish the country, nor yet so weak as not to be able to pro-
tect it. Now observe,
I. Whence this good design of Nehemiah’s came ; he owns,
(v. 5.) My God put it into my heart. Note, Whatever good
motion is in our minds, either prudent or pious, we must ac-
knowledge it to come from God. It was he that put it into
our hearts ; for every good gift and every good work are from
above; he gives knowledge, he gives grace; all is of him, and
therefore all must be to him. What is done by human pru-
dence, must be ascribed to the direction of Divine Providence;
he that teaches the husbandman his discretion. (Isa. xxviii.
26.) teaches the statesman his. 4.
II. What method he took in prosecution of it.
l. He called the rulers together, and the people, that he
might have an account of the present state of their families,
their number, and strength, and where they were settled;
which, it is likely, when he summoned them to come together,
he ordered them to bring along with them out of their several
districts. And I doubt there were not so many but that it
might be soon done.
2. He reviewed the old register of the genealogy of them
which came up at the first, and compared the present accounts
with that ; and here we have the repetition of that out of
Ezra, 2. The title is the same here, (v. 6, 7.) as there, (v. 1,
2.) These are the children of the promise, &c. Two things aré
here repeated and recorded a second time from thence; (1.)
The names and numbers of their several families; and, (2.)
Their oblations to the service of the temple. The repetition
of these accounts may intimate to us the delight which the
great God is pleased to take in the persons, families, and ser-
vices, of his spiritual Israel, and the particular notice he takes
of them. He knows them that are his, knows them all, knows
them by name, has his eye on the register of those children of
the captivity, and does all according to the ancient counsel of
his will concerning them.
[1..] Here is an account of the heads of the several families
that first came up, v. 6–69. As to this, First, Though it
seem of little use to us now, yet then it was of great use, to
compare what they had been with what they now were. We
may suppose they were much increased by this time; but it
would do well for them to remember their small beginnings,
that they might acknowledge God in multiplying their fami:
lies, and building them up. By this means, likewise, their
genealogies would be preserved, and the distinction of their
families kept up, till the Messiah should come, and then an
end be put to all their genealogies, which were preserved for
his sake, but afterward were endless. But, Secondly, There
are many differences in the numbers between this catalogue
and that in Ezra. Most of them indeed are exactly the same,
and soºne others within a very few under or over; (one or
two perhaps ;) and therefore I cannot think, as some do, that
that was the number of these families at their first coming, this
as they were now, which was at least forty years after, (some
make it much more,) for we cannot suppose so many families
to be not at all, or but little, altered in their numbers in all
that time; therefore what differences there are, we may sup-
pose to arise either from the mistakes of transcribers, which
easily happen in numbers, or from the diversity of the copies
from which they were taken ; or perhaps one was the account
of them when they set out from Babylon with Zerubbabel, the
—-ºf
other when they came to Jerusalem. The sums total are all
just the same there and here, except of the singing men an
singing women, which there are 200, here 245. Those were
not of such importance, as that they should keep any strict
account of them. * * * *
[2.J. Here is an account of the offerings which were given
toward the work of God, v. 70, &c. This differs much from
that, Ezra ii.68, 69. and it may be questioned whether it refers
to the same contribution ; here, the Tirshatha, or chief gover-
nor, begins the offering, who there was not mentioned. And
the single sum mentioned there exceeds all those here put to-
gether; yet it is probable that it was the same, but that fol-
lowed one copy of the lists, this another ; for the last verse is
the same here that it was Ezra ii. 70, adding ch. iii. 1. Bless-
ed be God that our faith and hope are not built upon the
niceties of names and numbers, genealogy and chronology, but
on the great things of the law and gospel. Whatever is given
to the work of God, he is not unrighteous to forget it ; nor
shall even a cup of cold water, wherewith he is honoured, g
without its reward. -
CHAP. VIII.
Ezra came up out of Babylon thirteen years before Wehemiah came, yet we
have here a piece of good work, which he did, that might have been done
before, but was not, till Nehemiah came, who, though he was not such a
scholar, nor such a divine, as Ezra, nor such a scribe in the law of his
God, yet was a man of a more lively active spirit. His zeal set Ezra's
learning on work, and then, great things were done; as we *...* here,
where we have, I. The public and solemn reading and expounding of the
law, v. 1–8. J.I. The joy which the people were ordered to eapress
upon that occasion, v. 9–12. III. The solemn keeping of the feast of
tabernacles according to the law, v. 13–18.
l ND all the people gathered themselves to-
*A gether as one man into the street that was
before the water-gate; and they spake unto Ezra
the scribe, to bring the book of the law of Moses,
which the Lord had commanded to Israel. 2 And
Ezra the priest brought the law before the congrega-
tion, both of men and women, and all that could
hear with understanding, upon the first day of the
seventh month. 3 And he read therein before the
street that was before the water-gate, from the morn-
ing until mid-day, before the men and the wormen,
and those that could understand : and the ears of all
the people were attentive unto the book of the law.
4 And Ezra the scribe stood upon a pulpit of wood,
which they had made for the purpose; and beside
him stood Mattithiah, and Shema, and Anaiah, and
Urijah, and Hilkiah, and Maaseiah, on his right
hand ; and on his left hand, Pedaiah, and Mishael,
and Malchiah, and Hashum, and Hashbadana,
Zechariah, and Meshullam. 5 And Ezra opened
the book in the sight of all the people ; (for he was
above all the people;) and when he opened it, all
the people stood up. 6 And Ezra blessed the LORD,
the great God: and all the people answered, Amen,
Amen, with lifting up their hands: and they bowed
their heads, and worshipped the LORD with their
faces to the ground. 7 Also Jeshua, and Bani, and
Sherebiah, Jamin, Akkub, Shabbethai, Hodijah,
Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pe-
laiah, and the Levites, caused the people to under-
stand the law : and the people stood in their place.
8 So they read in the book, in the law of God, dis
tinctly, and gave the sense, and caused them to un-
derstand the reading.
We have here an account of a solemn religious assembly,
and the good work that was done in that assembly, to the
honour of God, and the edification of the church.
I. The time of it was the first day of the seventh month, v.2.
That was the day of the feast of trumpets, which is called a
sabbath, and on which they were to have a holy convocation,
Lev. xxiii. 24. Numb. xxix. 1. But that was not all ; it was
on that day that the altar was set up, and they began to offer
their burnt-offerings after their return out of captivity, a late
mercy in the memory of many then living ; in a thankful re-
membrance of that, it is likely, they had kept this feast, ever
since, with more than ordinary solemnity. Divine favours,
which are fresh in mind, and which we ourselves have been
witnesses of, should be, and usually are; * affecting.
TłFFORE CHRIST, .444.
The law eaſpounded by Ezra.
NEHEMIAH, VIII.
iſ. The place was in the street that was before the water-gate,
‘(r. 1.) a spacious broad street, able to contain so great a mul-
titude, which the court of the temple was not, for, probably,
it was not now built near solarge as it had been in Solomon’s
time. Sacrifices were to be offered only at the door of the
temple, but praying, and praising, and preaching, were, and
are, services of religion as acceptably performed in one place
as in another. When this congregation was thus met in the
street of the city, no-doubt, God was with them.
TII. The persons that met, were, all the people, who were
not compelled to come, but voluntarily gathered themselves
together by common agreement, as one man : not only men.
came, but women and children, even as many as were capa-
ble of understanding what they heard. Masters of families
should bring their families with them to the public worship of
God. Women and children have souls to save, and are
therefore concerned to acquaint themselves with the word of
God, and attend on the means of knowledge and grace. Little
ones, as they come to the exercise of reason, must be trained
up in the exercises of religion.
IV. The master of this assembly was Ezra the priest, he
presided in this service. None so fit as he to expound and
preach, who was such a ready scribe in the law of his God.
1. His call to the service was very clear; for, being in office
as a priest, and qualified as a scribe, the people spake to him to
bring the book of the law, and read it to them, p. 1. ‘God gave
him ability and authority, and then the people gave him op-
portunity and invitation. Knowledge is spiritual alms, which
they that are able should give to every one that needs, to every
one that asks, 2. His post was very convenient ; he stood in
a pulpit or tower of wood, which they had made for the word ;
so it is in the original; for the preaching of the word, that what
he said might be the more gracefully delivered, and the better.
heard, and that the eyes of the hearers might be upon him,
which would engage their attention; as Luke iv. 20. 3. He
had several assistants, some that stood with him ; (v. 4.) six
on his right hand, and seven on his left: either his pulpit was
so contrived as to hold them all in a row, as in a gallery, (but
then it would scarcely have been called a tower,) or they had
desks a degree lower. Some think that he appointed them to,
read when he was weary; at least, his taking them as asses-
‘sors with him, put an honour upon them before the people, in
order to their being-employed in the same service another time.
Others who are mentioned, (v. 7.) seem to have been employ-
ed at the same time in other places near at hand, to read and
expound to those who could not come within hearing of Ezra.
Of those also there were thirteen priests, whose lips were to
keep knowledge, Mal. ii. 7. It is a great mercy to a people.
thus to be furnished with ministers that are apt to teach ;
happy was Ezra in having such assistants as these, and happy”
those in having such a guide as Ezra.
W. The religious exercises performed in this assembly were
‘not ceremonial, but moral, praying and preaching. Ezra, as
president of the assembly, was, 1. The people's mouth to God,
and they affectionately joined with him, v. 6. He blessed the
Tord as the great God, gave honour to him, by praising his
perfections, and praying for his favour; and the people, in
token of their concurrence with him, both in prayers and
praises, said, Amen, Amen, and lifted up their hands, in token
of their desire being toward 'God, and all their expectation
from him ; they also bowed their heads, in token of their re-
yerence of him and subjection to him. Thus must we adore
God, and address ourselves to him, when we are going to read
*and hear the word of God, as those that see God, in his word,
very great and very good. 2. God’s mouth to the people, and
they attentively hearkened to him. This was the chief busi-
ness of the solemnity, and observe, -
(1.) Ezra brought the law before the congregation, v. 2. He
had taken care to provide himself with the best and most cor-
rect copies of the law; and what he had laid up for his own
use and satisfaction, he here brought forth, as a good house-
molder, out of his treasury, for the benefit of the church. Ob-
‘serve, [1..] The book of the law is not to be confined to the
scribes’ studies, but to be brought before the congregation, and
read to them in their own language. [2.J. Ministers, when
‘they go to the pulpit, should take their Bibles with them ;
Ezra did so; thence they must fetch their knowledge, and ||
*according to that rule they must speak, and must show that
they do so See 2 Chron. xvii. 9. .
(2.) He opened the book with great reverence and solem-
‘nity, in the sight of all the people, v. 5. He brought it’ſorth
with a sense of the great mercy of God to them in giving them
that book ; he opened it with a sense of his mercy to them ini.
giving them heave to read it, that it was not a spring shut-up, i.
and a fountain *. The taking of a book, and the opening
of the seals, we find celebrated with joy and praise, Rev. v. 9.
Let us learn to address ourselves to the services of religion with
solemn stops and pauses, and not to go about them rashly: let
us consider what we are doing, when we take God’s book into
our hands, and open it, and so also when we bow our knees in
prayer; and what we do, let us do it deliberately, Eccl. v. 1.
(3.) He and others read in the book of the law, from morn-
ing till noon, (v. 3.) and they read distinctly, v. 8. Reading.
the scriptures in religious assemblies is an ordinance of God,
whereby he is honoured, and his church edified. And, upon
special occasions, we must bewilling to attend for many hours.
together on the reading and expounding of the word of God :
they here were thus employed six hours. Let those that
read and preach the word, learn also to deliver themselves.
distinctly; as those who understand what they say, and are
affected with it themselves, and who desire that those they
speak "to may understand it, retain it, and be affected with it
likewise. It is a snare for a man to devour that which is holy.
(4.) What they read they expounded, showed the intent
and meaning of it, and what use was to be made of it; they
gave the sense in otherwords, that they might cause the people
to understand the reading, v. 7, 8. Note, TV...] "t is requisite.
that those who hear the word should understand it, else it is
to them but an empty sound of words, Matt. xxiv.15. [2.}
It is therefore required of those who are teachers by office, that:
they explain the word, and give the sense of it. Understand-
est thou what thou readest ? and, Have ye understood all these
things? are good questions to be put to the hearers; but, How
should we, except some one guide us? is as propera question for
them to put to their teachers, Acts viii. 30, 31. Reading is.
good, and preaching good, but expounding brings the reading:
and the preaching together, which makes the reading the more
intelligible, and the preaching the more convincing.
(5.) The people conducted themselves very properhy, when
the word was read and opened to them. -
[1..] With great reverence. . When Ezra opened the book,
all the people stood up, (v. 5.) thereby showing respect both to:
Ezra and to the word he was about to read. It becomes Ser-
vants to stand when their master speaks to them ; in honour
§. master, and to show a readiness to do as they are:
idden. -
T2.] With great-fixedness and composedness they stood in
their place; (v. 7.) several ministers were reading and ex-
pounding at some distance from each other, and each of the
people kept his post, did not go to hear first one and then-an-
other, to make remarks upon them, but stood in his place, that.
he might neither give disturbance to another, nor receive any
disturbance himself. ° e *
[3] With great attention and close application of mind;
the ears of all the people were unto the book of the law, (v. 3.)
were even chained to it, they heard readily, and minded every
word. The word of God commands attention, and deserves
it. If through carelessness we let much slip in hearing, there
is danger that through forgetfulness we shall let all slip after
hearing.
9 And Nehemiah, which is the Tirshatha, and
Ezra the priest the scribe, and the Levites that.
taught the people, said unto all the people, This
day is holy unto the Lo RD your God; mourn not,
nor weep. For all the people wept when they
heard the words of the law. 10 Then he said unto
them, Go your way, eat the fat, and drink the sweet,
and send portions unto them for whom nothing is.
prepared: for this day is holy unto our LORD :
neither be ye sorry; for the joy of the LoRD is your
strength. 11 So the Levites stilled all the people,
saying, Hold your peace; for the day is holy;
neither be ye grieved. 12 And all the people went
their way to eat, and to drink, and to send portions,
and to make great mirth, because they had under-
stood the words that were declared unto them.
We may observe here, I. How the people were wounded
with the words of the law that were read to them. The law.
iſ "works death, and speaks terror, shows, men their sins. and
‘their misery and danger because of sin, and "thunders a curse
against every one that continues not nevery part of his duty..
"Therefore, when they heard it, they all wept ; (v. 9...) it was a
"good sign that their hearts were tender, like Josiah’s, when he
'heard the words of the law. They wept to think 'how they had
offended God, and exposed themselves, by their many viola-
BEFORE CHRIST, 444,
The feast of tabernacles kept.
NEHEMIAH, VIII.
tions of the law; when some wept, all wept, for they all saw
themselves guilty before God. '
II. How they were healed and comforted with the words of
peace that were spoken to them. It was well that they were
so much affected with the word of God, and received the im-
pressions of it; but they must not exceed in their mourning :
especially not at this time, because the day was holy to the
Lord, it was one of the solemn feasts, on which it was
their duty to rejoice. And even sorrow for sin must not
hinder our joy in God, but rather lead to it, and prepare us:
*OT lite !
1. The masters of the assembly endeavoured to pacify them,
and encourage them. Now Nehemiah is brought in, and not :
before, in this chapter; he took notice of the people's weep-
ing. . Ezra was pleased to see them so affected with the word,
but Nehemiah observed to him, and Ezra concurred in the
thought, that it was now unseasonable; this day was holy, it
is called a sabbath, (Lev. xxiii. 24.) and therefore was to be
celebrated with joy and praise, not as if it were a day to afflict
the souls. (1.) They forbade the people to mourn and weep ;
(v. 9.) Be not sorry ; (v. 10.) Hold your peace, neither be ye:
grieved, v. 11. º
must not be merry when God calls to mourning, so we must not,
frighten and afflict ourselves when God has given us occasion :
to rejoice. Even sorrow for sin must not grow so excessive,"
as to hinder our joy in God, and our cheerfulness in his ser-
vice. (2.) They commanded them to testify their joy, to put
on the garments of praise, instead of the spirit of heaviness.;
They allowed them, in token of their joy, to feast themselves,
to eat and drink better than on other days, to eat the fat, and
drink the sweet : but then it must be, [1..] With charity to the
poor;. “Send portions to them for whom nothing is prepared,
that your abundance may supply their want; that they may!
rejoice with you, and their loins may bless you.” Christ
directs those that make feasts to invite their poor neighbours,
Luke xiv. 13. But it is especially the duty of a religious feast,
as well as of a religious fast, to draw out the soul to the hungry,
Isa. lviii. 7, 10. God’s bounty should make us bountiful.
Many will eat the fat, and drink the sweet, themselves, even
to excess, that will never allow portions, nor scarcely crumbs,
to the poor, who may read their own doom in the parable of
the rich man, Luke xvi. 19, &c. But such know not, or con-
'sider not, what God gave them their estates for. Observe,
We must not only give to those that offer themselves, but send
to those that are out of sight. The liberal devises liberal things,
and seeks objects of charity. [2.] It must be with piety and
devotion; the joy of the Lord is your strength. Let it not be a
carnal sensual joy, but holy and spiritual, the joy of the Lord,
joy in the goodness of God, under the conduct and govern-
ment of the grace of God; joy arising from our interest in the
love and favour of God, and the tokens of his favour. This
joy will be your strength, therefore encourage it ; it will be
your strength, First, For the performance of the other duties
of the feast ; the more cheerful we are in our religious exer-
cises, the more we shall abound in them. Secondly, For all
that which you have to do, in conformity to the law of God
which has been read to you. Holy joy will be oil to the
wheels of our obedience. Thirdly, For the resting of your
“enemies that are plotting against you. The joy of the Lord
will arm us against the assaults of our spiritual enemies, and
put our mouths out of taste for those pleasures with which the
“tempter baits his hooks.
The assembly complied with the directions that were given
them. Their weeping was stilled, (v. 11.) and they made
great mirth, v. 12. Note, We ought always to have such a
gommand of every passion, as that, however it may break out,
it may soon be restrained and called in again, when we are
convinced that it is either unreasonable or unseasonable. He
that hath such a rule as this over his own spirit, is better than the
tnighty. Observe, (1.) After they had wept, they rejoiced ;
holy mourning makes way for holy mirth; they that sow in
tears, shall reap in joy ; they that tremble at the convictions of
the word, may triumph in the consolations of it. (2.) The
tground of their joy was very good; they made mirth, not be-
*cause they had the fat to eat, and the sweet to drink, and, a
ideal of good company, but because they had understood the
words that were declared to them. Note, [1..] To have the
holy scriptures with us, and helps to understand them, is a
'very great mercy, which we have abundant reason to rejoice.
‘in. Bibles and ministers are the joy of God’s Israel. . [2.]
The better we understand the word of God, the more comfort
we-shall find in it; for the darkness of trouble arises from
the darkness of ignorance and mistake. When the words
were first declared to them, they wept ; but, when they un-
“tlerstood them, they rejoiced; finding, at length, precious
Wor.. I. 7 H
il in booths in the feast of the Seventh month :
Every thing is beautiful in its season ; as weł
–-1
promises made to those who repented and reformed, and that
therefore there was hope in Israel.
13 And on the second day were gathered together
the chief of the fathers of all the people, the priests
and the Levites, unto Ezra the scribe, even to un-
derstand the words of the law. 14 And they found
written in the law which the Lo RD had commanded
by Moses, that the children of Israel should dwell
15 And
that they should publish and proclaim in all their
cities, and in Jerusalem, saying, Go forth unto the
mount, and fetch olive-branches, and pine-branches,
and myrtle-branches, and palm-branches, and
| branches of thick trees, to make booths, as it is writ-
ten. 16 So the people went forth, and brought
them, and made themselves booths, every one upon
the roof of his house, and in their courts, and in the
courts of the house of God, and in the street of the
water-gate, and in the street of the gate of Ephraim.
17 And all the congregation of them that were come
again out of the captivity made booths, and sat un-
.der the booths: for since the days of Jeshua the son
of Nun, unto that day, had not the children of Israel
done so. And there was very great gladness. 18
Also day by day, from the first day unto the last day,
he read in the book of the law of God. And they
"kept the feast seven days; and on the eighth day was
a solemn assembly, according unto the manner.
We have here, I. The people's renewed attendance upon
the word. They had spent the greatest part of one day in
praying and hearing, and yet were so far from being weary of
that new moon and sabbath, that, the next day after, though
it was no festival, the chief of them came together again to
hear Ezra expound, (v. 13.) which they found more delight-
ful and gainful than any worldly pleasure or profit whatsoever.
.Note, The more we converse with the word of God, if we
rightly understand it, and be affected with it, the more we
shall-covet to converse with it, and to increase in our ac-
quaintance with it, saying, How sweet are thy words unto my
mouth ! They that understand the scriptures well, will still be
desirous to understand them better. Now the priests and the
Levites themselves came with the chief of the people to Ezra,
that prince of expositors, to wºnderstand the words of the law, or,
as it is in the margin, that they might instruct in the words of
the law , they came to be taught themselves, that they might
be qualified to teach others. Observe, 1. Though, on the
first day, Ezra's humility had se... them on his right hand, and on
his left, as teachers with him, (v. 4, 7.) yet now, they being by
trial made more sensible than ever of their own deficiencies,
and his excellences, on the second day their humility set
them at Ezra's feet, as learners of him. 2. Those that would
teach others, must themselves receive instruction. Priests
and Levites must be taught first, and then teach.
II. The people's ready obedience to the word, in one par-
ticular instance, as soon as they were made sensible of their
duty therein. It is probable that Ezra, after the wisdom of his
God that was in his hand, (Ezra vii. 25.) when they applied
themselves to him for instruction out of the law on the second
day of the seventh month, read to them those laws which
concerned the feasts of that month, and, among the rest, that
of the feast of tabernacles, Lev. xxiii. 34. Deut. xvi. 13.
|Ministers should preach not only that which is true and
good, but that which is seasonable, directing to the work of the
day in its day.
Here is, 1. The divine appointment of the feast of taber-
nacles revived, v. 14, 15. They found written in the law a
commandment concerning it. They that diligently search
the scriptures, will find those things written there which they
had forgotten, or not duly considered. This feast of taberna-
cles was a memorial of their dwelling in tents in the wilder-
ness, a representation of our tabernacle-state in this world,
and a type of the holy joy of the gospel church. The con-
version of the nations to the faith of Christ is foretold under
the figure of this feast; (Zech. xiv. 16.) they shall come to
keep the feast of tabernacles, as having here no continuing city.
This feast was to be proclaimed in all their cities. The peo-
ple were themselves to fetch boughs of trees, (they of Jeru-
salem fetched them from the mount of Olives,) and to make
booths, or arbours, of them, in which * to lodge, (as
º
BEFoRE CHRIST, 444.
Solemn prayer of the Levites.
• NEHEMIAH, IX.
much as the weather would permit,.) and to make merry dur-
ing the feast. e e -
2. This appointment religiously observed, v. 16, 17. Then
we read and hear the word acceptably and profitably, when
we do according to what is written therein ; waen what
appears to be our duty, after it has been neglected, is revived.
(1.) They observed the ceremony ; they sat in booths,
which the priests and Levites set up in the courts of the tem-
ple: those that had houses of their own, set up booths on the
roofs of them, or in their courts; and those that had not such
conveniences, set them up in the streets. This feast had
usually been observed, (2 Chron. v. 3. Ezra iii. 4.) but never
with such solemnity as now, since Joshua’s time, when they
were newly settled, as they were now newly re-settled in Ca-
maan. That man loves his house too well, that cannot find
in his heart to quit it, a while, in compliance either with an
ordinance or with a providence of God.
(2.) They minded the substance ; else the ceremony, how
significant soever, had been insignificant. [1..] They did it
with gladness; with very great gladness, rejoicing in God,
and his goodness to them. All their holy feasts, but this
especially, were to be celebrated with joy, which would be
much for the honour of God, and their own encouragement in
his service: [2] They attended the reading and expounding
of the word of God, during all the days of the feast, v. 18.
They improved their leisure for this good work: spare hours
cannot be better spent than in studying the scriptures, and
conversing with them. At this feast of tabernacles, God ap-
pointed the law to be read, once in seven years; whether this
was that year of release in which that service was to be per-
formed, (Deut. xxxi, 10, 11.) does not appear; however, they
spent all the days of the feast in that good work, and on the
eighth day was a solemn assembly, as God had appointed, in
which they finished the solemnity the 22d day of the month,
yet did not scatter, for the 24th day was appointed to be spent
in fasting and prayer. Holy joy must not indispose us for
godly sorrow, any more than godly sorrow for holy joy.
CHAP. IX.
The tenth day of the seventh month, between the feast of trumpets, (ch. viii.
2.) and the feast of tabernacles, (v. 14) was appointed to be the day of
atonement; we have no reason to think but that it was religiously observ-
ed, though it is not mentioned. But here we have an account of an occa.
sional fast that was kept a fortnight after that, with reference to the pre-
sent posture of their affairs, and it was, as that, a day of humiliation.
There is a time to weep as well as a time to laugh. We have here an ac-
count, I. How this fast was observed, v. 1–3. II. What were the
ſheads of ſhe prayer that was made to God on that occasion, wherein they
made a thankful acknowledgment of God’s mercies, a peniienſ confession
of sin, and a humble submission to the righteous hand of God in the judg-
ºnents that were brought upon them, concluding with a solemn resolution of
new obedience, v.4—38.
1. OW in the twenty and fourth day of this.
month the children of Israel were assembled
with fasting, and with sackclothes, and earth upon
them. 2 And the seed of Israel separated them-
selves from all strangers, and stood and confessed
their sins, and the iniquities of their fathers. 3 And
they stood up in their place, and read in the book of
the law of the Lord their God one fourth part of
the day, and another fourth part they confessed, and
worshipped the Lo RD their God.
We have here a general account of a public fast which the
children of Israel kept, probably by order from Nehemiah, by
and with the advice and consent of the chief of the fathers.
It was a fast that men appointed, but such a fast as God had
chosen ; for, * * >
1. It was a day to afflict the soul, Isa. lviii. 5. Probably,
they assembled in the courts of the temple, and they there ap-
peared in sackcloth, and in the posture of mourners, with
earth on their heads, v. l. By those outward expressions of
sorrow and humiliation they gave glory to God, took shame
to themselves, and stirred up one another to repentance. They
were restrained from weeping, ch. viii. 9. but now they were
directed to weep. The joy of our holy feasts must give way
to the sorrow of our solemn fasts, when they come. Every
thing is beautiful in its season.
2. It was a day to loose the bands of wickedness, and that is the
fast that God has chosen, Isa. lviii. 6. Without this, spread-
ing sackcloth and ashes under us is but a jest. The seed of
Israei, because they were a holy seed, appropriated to God,
and more excellent than their neighbours, separated themselves
from all strangers, with whom they had Îmingled themselves,
and joined in affinity, v. 2. Ezra had separated them from
their strange wives some years before, but they had relapsed
t
into the same sin, and had either made Inarriages, or, at least,
‘made friendships, with them, and contracted such an intimacy
as was a snare to them. But now they separated themselves
from the strange children, as well as from the strange wives.
They that intend by prayers and covenants to join themselves
to God, must separate themselves from sin and sinners; for
what communion hath light with darkness 2
3. It was a day of communion with God ; they fasted to him,
even to him; (Zech. vii. 5.) for, (1.) They spake to him in
prayer, offered their pious and devout affections to him, in the
confession of sin, and the adoration of him as the Lord and
their God. Fasting without prayer, is a body without a soul,
a worthless carcass. (2.) They heard him speaking to them
by his word, for they read in the book of the law, which is
very proper on fasting days, that, in the glass of the law, we
may see our deformities and defilements, and know what to
acknowledge, and what to amend. The word will direct and
quicken prayer, for by it the Spirit helps our praying infirmi-
ties. Observe how the time was equally divided between
these two. Three hours (for that is the fourth part of a day)
they spent in reading, expounding, and applying the scrip-
tures ; and three hours in confessing sin, and praying ; so that
they stayed together six hours, and spent all the time in the
solemn acts of religion, without saying, Behold what a weari-
ness is it ! The varying of the exercises made it the less tedi-
ous, and, as the word they read would furnish them with
matter for prayer, so prayer would make the word the more
profitable. Bishop Patrick thinks that they spent the whole
twelve hours of the day in devotion, that from six o'clock in
the morning till nine they read, and then from nine to twelve
they prayed; from twelve to three they read again, and from
three till six at night they prayed again. The work of a fast
day is good work, and therefore we should endeavour to make
a day’s work, a good day’s work, of it.
4 Then stood up upon the stairs, of the Levites,
Jeshua, and Bani, Kadmiel, Shebaniah, Bunni,
Sherebiah, Bani, and Chenani, and cried with a
loud voice unto the Lo RD their God. 5 Then the
Levites, Jeshua, and Kadmiel, Bani, Hashabniah,
Sherebiah, Hodijah, Shebaniah, and Pethahiah,
said, Stand up, and bless the Lord your God for
ever and ever; and blessed be thy glorious name,
which is exalted above all blessing and praise. 6
Thou, even thou, art Lord alone : thou hast made
heaven, the heaven of heavens, with all their host,
the earth, and all things that are therein, the seas,
and all that is therein, and thou preservest them all;
and the host of heaven worshippeth thee. 7 Thou!
art the LoRD the God, who didst choose Abram,
and broughtest him forth out of Ur of the Chaldees,
and gavest him the name of Abraham : 8 And
foundest his heart faithful before thee, and madest a
covenant with him, to give the land of the Canaan-
ites, the Hittites, the Amorites, and the Perizzites,
and the Jebusites, and the Girgashites, to give it, I
say, to his seed, and hast performed thy words; for
thou art righteous: 9 And didst see the affliction of
our fathers in Egypt, and heardest their cry by the
Red sea : 10 And shewedst signs and wonders upon
Pharaoh, and on all his servants, and on all the
people of his land ; for thou knewest that they dealt
proudly against them : so didst thou get thee a
name, as it is this day. 11 And thou didst divide
the sea before them, so that they went through the
midst of the sea on the dry land; and their perse-
cutors thou threwest into the deeps, as a stone into
the mighty waters. 12 Moreover, thou leddest them
in the day by a cloudy pillar, and in the night by a
pillar of fire, to give them light in the way wherein
they should go. 13 Thou camest down also upon
mount Sinai, and spakest with them from heaven,
and gavest them right judgments and true laws,
good statutes and commandments: 14 And madest
known unto them thy holy sabbath, and command-
edst them precepts, statutes, and laws, by the hand
of Moses thy servant: 15 And gavest them bread
lifi4
BEFoRE UHRIST, 444,
Solemn prayer of the Levites. ,
NEHEMIAH, IX
* *
from heaven for their hunger, and broughtest forth
water for them out of the rock for their thirst, and
promisedst them that they should go in to possess
the land which thou hadst sworn to give them. 16
But they and our fathers dealt proudly, and hard-
ened their necks, and hearkened not to thy com-
mandments, 17 And refused to obey, neither were
mindful of thy wonders that thou didst among
them ; but hardened their necks, and in their rebel-
lion appointed a captain to return to their bondage:
but thou art a God ready to pardon, gracious and
merciful, slow to anger, and of great kindness, and
forsookest them not. 18 Yea, when they had made
*hem a molten calf, and said, This is thy god that
brought thee up out of Egypt, and had wrought
great provocations; 19 Yet thou, in thy manifold
mercies, forsookest them not in the wilderness: the
pillar of the cloud departed not from them by day,
to lead them in the way; neither the pillar of fire
by night, to show them light, and the way wherein
they should go. 20 Thou gavest also thy good
Spirit to instruct them, and withheldest not thy
manna from their mouth, and gavest them water for
their thirst. 21 Yea, forty years didst thou sus-
tain them in the wilderness, so that they lacked no-
thing ; their clothes waxed not old, and their feet
swelled not. 22 Moreover, thou gavest them king-
doms and nations, and didst divide them into
corners: so they possessed the land of Sihon, and
the land of the king of Heshbon, and the land of
Og king of Bashan. 23 Their children also multi-
pliedst thou as the stars of heaven, and broughtest
them into the land, concerning which thou hadst
promised to their fathers, that they should go in to
possess it. 24 So the children went in and pos-
sessed the land, and thou subduedst before them the
inhabitants of the land, the Canaanites, and gavest
them into their hands, with their kings, and the
people of the land, that they might do with them as
they would. 25 And they took strong cities, and a
fat land, and possessed houses full of all goods,
Wells digged, vineyards, and oliveyards, and fruit-
trees in abundance : so they did eat, and were
filled, and became fat, and delighted themselves in
thy great goodness. 26 Nevertheless they were
disobedient, and rebelled against thee, and cast thy
law behind their backs, and slew thy prophets,
which testified against them to turn them to thee;
and they wrought great provocations. 27 There-
fore thou deliveredst them into the hand of their
enemies, who vexed them : and in the time of their
trouble, when they cried unto thee, thou heardest
them from heaven ; and, according to thy manifold
mercies, thou gavest them saviours, who saved them
out of the hand of their enemies. 28 But after
they had rest, they did evil again before thee:
therefore leftest thou them in the hand of their ene-
mies, so that they had the dominion over them :
yet when they returned, and cried unto thee, thou
heardest them from heaven; and many times didst
thou deliver them, according to thy mercies; 29
And testifiedst against them, that thou mightest
bring them again unto thy law : yet they dealt
proudly, and hearkened not unto thy command-
ments, but sinned against thy judgments, (which if
a man do, he shall live in them,) and withdrew the
shoulder, and hardened their neck, and would not
hear: 30 Yet many years didst thou forbear them,
and testifiedst against them by thy Spirit in thy
prophets; yet would they not give ear: therefore
gavest thou them into the hand of the people of the
lands. 31 Nevertheless, for thy great mercies’
sake, thou didst not utterly consume them, nor for-
sake them ; for thou art a gracious and merciful
God. 32 Now therefore, our God, the great, the
mighty, and the terrible God, who keepest covenant
and mercy, let not all the trouble seem little before
thee, that hath come upon us, on our kings, on our
princes, and on our priests, and on our prophets,
and on our fathers, and on all thy people, since the
time of the kings of Assyria unto this day. 33
Howbeit, thou art just in all that is brought upon
us; for thou hast done right, but we have done
wickedly : 34 Neither have our kings, our princes,
our priests, nor our fathers, kept thy law, nor
hearkened unto thy commandments and thy testi-
monies, wherewith thou didst testify against them.
35 For they have not served thee in their kingdom,
and in thy great goodness that thou gavest them,
and in the large and fat land which thou gavest
before them, neither turned they from their wicked
works. 36 Behold, we are servants this day; and
for the land that thou gavest unto our fathers, to
eat the fruit thereof, and the good thereof, behold,
we are servants in it : 37 And it yieldeth much in-
crease unto the kings whom thou hast set over us
because of our sins: also they have dominion over
our bodies, and over our cattle, at their pleasure,
and we are in great distress. 38 And because of all
this, we make a sure covenant, and write it : and
our princes, Levites, and priests, Seal unto it.
We have here an account how the work of this fast-day was
carried on. -
I. The names of the ministers that were employed. They
are twice named, (v. 4, 6.) only with some variation of the
names. Either they prayed successively, according to that
rule which the apostle gives, (1 Cor. xiv. 31.) Ye may all pro-
phesy one by one ; or, as, some think, there were eight several
congregations, at some distance from each other, and each had
a Levite to preside in it. -
II. The work itself they employed themselves in ; 1. They
prayed to God, cried to him with a loud voice, (v. 4.) for the
pardon of the sins of Israel, and God’s favour to them. They
cried aloud, not that God might the better hear them, as
Baal’s worshippers, but that the people might, and to excite
their fervency. 2. They praised God; for the work of praise
is not unseasonable on a fast-day : in all acts of devotion, we
must aim at this, to give unto God the glory due to his name.
The summary of their prayers we have here upon record;
whether drawn up before, as a directory to the Levites what
to enlarge on, or recollected after, as the heads of what they
had in prayer enlarged upon, is uncertain. Much more, no
doubt, was said than is here recorded ; else confessing and
worshipping God had not taken up a fourth part of the day,
much less two fourths.
In this solemn address to God, we have, -
(1.) An awful adoration of God, as a perfect and glorious
Being, and the Fountain of all beings, v. 5, 6. The congre-
gation is called upon to signify their concurrence herewith,
by standing up ; and so the minister directs himself to God,
Blessed be thy glorious name. God is here adored, [1..] As the
one only living and true God ; Thou art Jehovah alone, self-
existent and independent ; there is no God beside thee. [2.]
As the Creator of all things ; Thow hast made heaven, earth,
and seas, and all that is in them. The first article of our creed
is fitly made the first article of our praises. [3.] As the great
Protector of the whole creation; “Thou preservest in being
all creatures thou hast given being to.” God’s providence
extends itself to the highest beings, for they need it, and to
the meanest, for they are not slighted by it. What God has
made, he will preserve ; what he does, is firm, Eccl. iii. 14.
[4.] As the Object of the creatures’ praises; The host of hea-
ven, the world of holy angels, worshippeth thee, v. 6. But thy
name is exalted above all blessing and praise ; it needs not the
praises of the creatures, nor is any addition made to its glory
by those praises. . The best performances in the praising of
God’s name, even those of the angels themselves, fall infinitely
short of what it deserves. It is not only exalted above our
blessing, but above all blessing. Put all the praises of heaven
and earth together, and the thousandth º not said of what
BEFORE CHRIST, 444.
NEHEMIA H, IX. So inn prayer of the JLevites.
might, and should, be said of the glory of God. Our goodness
*extendeth not to him.
(2.) A thankful acknowledgment of God’s favours to Israel,
*many of which are here reckoned up in order before him, and
overy much to the purpose, for, [1..] We must take-all occasions
“to mention the loving-kindness of the Lord, and in every
ºprayer give thanks. [2] When we are confessing our sins, it
is good to take notice of the mercies of God, as the aggrava-
tions of our sins, that we may be the more humbled and
ashamed, and call ourselves by the scandalous name of un-
grateful. [3.] When we are seeking to God for mercy and
relief in the time of distress, it is an encouragement to our
faith and hope, to look back upon our own and our fathers’
rexperiences; “I lord, thou hast done well for us formerly,
* it be all undone again? Art not thou the same God
still ".
Let us briefly observe the particular instances of God’s
goodness to Israel here recounted. -
First, The call of Abraham, v. 7. God’s favour to him was
distinguishing; Thou didst choose him ; his grace in him was
powerful to bring him out of Ur of the Chaldees, and, in giv-
ing him the name of Abraham, he put honour upon him as
his own, and assured him that he should be the father of
many nations. Look unto Abraham your father, (Isa. li. 2.)
and see, free grace glorified in him.
Secondly, The covenant God made with him, to give the
&land of Canaan to him and his seed, a type of the better
•country, v. 8. And this covenant was sure, for God found
Abraham’s heart faithful before God, and therefore found it so,
*because he made it so, (for faith is not of ourselves, it is the
gift of God,) and therefore performed his words; for with the
wp:right he will show himself upright, and wherever he finds a
faithful heart, he will be found a faithful God.
Thirdly, The deliverance of Israel out of Egypt, v. 9–11.
It was seasonable to remember this, now that they were inter-
ceding for the perfecting of their deliverance out of Babylon.
They were then delivered, in compassion to their affliction, in
answer to their cry, and in resistance of the pride and inso-
lence of their persecutors : wherein they dealt proudly, God
showed himself above them, (Exod. Xviii. 11.) and so gat him
a 'name; for he said, I will get me honour upon Pharaoh ;
Even to this day, the name of God is glorified for that wonder-
fulwork. It was done miraculously: signs and wonders were
showed for the effecting of it; their deliverance was the
destruction of their enemies; they were thrown into the deeps,
as irrecoverably as a stone into the mighty waters.
(Fourthly, The conducting of them through the wilderness
#y the pillar of cloud and fire, which showed them which way
they should go, when they should remove, and when and
wheresthey should rest; directed all their stages, and all their
steps, v. 12. It was also a visible token of God’s presence
with them, to guide and guard them. They mention this
again, (v. 19.) observing that though they had by their sins
provoked God to withdraw from them, and leave them to
wander and perish in the by-paths of the wilderness, yet in
his manifold mercy he continued to lead them, and took not
away the pillar of cloud and fire, v. 19. When mercies,
#: ºrieited, are continued, we are bound to be doubly
JFifthly, The plentiful provision made for them in the wil-
derness, that they might not perish for hunger; Thou gavest
them bread from heaven, and water out of the rock, (v. 15.) and,
to hold up their hearts, a promise that they should go in and
possess the land of Canaan. They had meat and drink, food
‘convenient in the way, and “the good land at their journey’s
rend; what would they more ? This also is repeated, (v. 20,
21.) as that which was continued, notwithstanding their pro-
“vocations; Forty years didst thow sustain them. . Never was
*people.so long nursed, and so tenderly; they were wonder-
ºfully, provided for, and, in so long a time, their clothes wared
cºnot, ald, and, though their way was rough and tedious, their
*feet swelled not, for they were carried as wipon eagles’ wings.
;Sixthly, The giving of the law upon mount Sinai. This was
* the greatest favour of all that was done them, and the great-
* -ast honour that was put upon them. The Lawgiver, was very
“Thou didst not send only, but camest down
* thyself, and spakest with them,” Deut. iv. 33. The law given
was very good; no nation under the sun had.such right judg-
“sºments, true laws, and good statutes, Deut. iv. 8. The moral
cºnd judicial precepts true and right, founded upon natural
glorious, v. 13.
“24 uity, and the eternal reasons of good and evil; and even the
“ceremonial institutions good, tokens of God’s goodness to
*hem, and types of gospel grace. Particular notice is taken
Ҽf the law of the fourth commandment as a great favour to
them.; Thou madest ºwn wnto them thy holy sabbath which
and the sins of their fathers.
was a token of God’s particular favour to them, distinguishing
them from the nations who had revolted from God, and quite
lost that ancient part of revealed religion ; and was likewise
a means of keeping-up their communion with him. And with
the law and the sabbath, he gave his good Spirit to instruct
them, ºv. 20. Beside the law given on mount Sinai, the five
books of Moses, which he wrote as he was moved by the Holy
Ghost, were constant instructions to them, particularly the
book of Deuteronomy, in which God’s Spirit by Moses in-
structed them fully. Bezaleel was filled with the Spirit of
God; (Exod. xxxi. 3.) so was Joshua ; (Numb. Xxvii. 18.)
and Caleb had another spirit. r
Seventhly, The putting of them in possession of Canaan,
that good land, kingdoms and nations, v. 22. They were made
so numerous as to replenish it, (v. 23.) and so victorious as to
be masters of it; (v. 24.) the natives were given into their
hands, that they might do with them as they would, set their
feet, if they pleased, on the necks of their kings. Thus they
gained a happy settlement, v. 25. Look upon their cities, and
you see them strong and well fortified. Look into their houses,
and you find them fine and well furnished, filled with all sorts
of rich goods. Take a view of the country, and you will say
that you never saw such a fat land, so well stored with vine-
yards and olive-yards. All these they found made ready to
their hands; so they delighted themselves in the gifts of God’s
great goodness. They could not wish to be more easy or
happy than they were, or might have been, in Canaan, had it
not been their own fault.
Eighthly, God’s great readiness to pardon their sins, and
work deliverance for them, when they had, by their provoca-
tions, brought his judgments upon themselves. When they
were in the wilderness, they found him a God ready to par-
don, (v. 17.) a God of pardons, so the margin reads it, who
had proclaimed his name there, forgiving iniquity, trans-
gression, and sin ; who has power to forgive sin, is willing to
forgive, and glories in it. Though they forsook him, he did
not forsake them, as justly he might have done, but continued
his care of them, and favour to them. Afterward, when they
were settled in Canaan, and sold themselves by their sins into
the hands of their enemies, upon their submission and humble
request, he gave them saviours, (v. 27.) the judges by whom
God wrought many a great deliverance for them, when they
were on the brink of ruin. This he did, not for any merit of
theirs, for they deserved nothing but ill, but according to his
mercies, his manifold mercies. -
Ninthly, The admonitions and fair warnings he gave them
by his servants the prophets. When he delivered them from
their troubles, he testified against their sins, (v. 28, 29.) that
they might not misconstrue their deliverances as connivances
at their wickedness. That which was designed in all the tes-
timonies which the prophets bore against them, was, to bring
them again to God’s law, to lay their necks under its yoke,
and walk by its rule. The end of our ministry is, to bring
people to God, by bringing them to his law, not to bring them
to ourselves, by bringing them under any law of ours. This
we have again, v. 30. Thow testifiedst against them by thy
Spirit in thy prophets. The testimony of the prophets was the
testimony of the Spirit in the prophets, and it was the Spirit of
Christ in them. 1 Pet. i. 10, 11. They spake as they were
moved by the Holy Ghost, and what they said is to be received
accordingly. God gave them his Spirit to instruct them, (w
20.) but they not receiving that instruction, he did by his
Spirit testify against them ; if we will not suffer God’s word
to teach and rule us, it will accuse and judge us. God sends
prophets, in compassion to his people, (2 Chron. xxxvi. 15.)
that he may not send judgments. . . . -
Tenthly, The lengthening out of his patience, and the mo
derating of his rebukes. Many years did he forbear them,
(v. 30.) as loth to punish them, and waiting to see if they
would repent ; and, when he did punish them, he did not
wtterly consume them nor forsake them, v. 31. Had he forsaken
them, they had been utterly consumed ; but he did not stir
up all his wrath, for hē designed their reformation, not their
destruction. -
Thus do they multiply, thus do they magnify, the instances
of God’s goodness to Israel, and we should do in like manner,
that the goodness of God, duly considered by us, may lead us
to repentance, and overcome our badness; the more thankful
we are for God’s mercies, the more humbled we shall be for
our own sins.
(3.) Here is a penitent confession of sin, their own sins,
The mention of these is inter-
woven with the memorials of God’s favours, that God’s good-
ness, notwithstanding their provocations, might appear the
more illustrious, and their sins, notwithstanding his favours,
BEFORE CHRIST, 444.
NEHEMIAH, IX. solemn prayer of the Levites.
fººm-
might appear the more heinous. Many passages, in this: ac-
knowledgment of sins and mercies, are taken from Ezek.xx.
5–26. as will appear by comparing:those verses with, these:;
for the word. of God is of use to; directºus in prayer, and; by
what he says to us, we mayfiearn what to say to him.
[1..] They begin, with the sins, of Israel; in. the wilderness;
they, even our fathers; (so it might better be read,) dealt proud.
ly, (though, considering what they were, and:how, lately, they
were come-out of slavery, they had no reason: to be proud,)
and hardened, their necks, v. 16. Pride: is at the bottom of
men's obstinacy, and disobedience; they think; it below, them
to bow their necks to God's yoke; and a piece of states to set
tip their own will in opposition to the will of God himself.
There were two things which they did not duly give heed to,
else they had not done as they did. The word of God they
heard; but they did not hearken to God's commandments. And
the works of God they saw, but they were not mindful of his
wonders: had they duly considered them; as miracles, they
would have obeyed from a principle of faith and, holy fear;
nad they duly considered them as mercies, they would havé
obeyed from a principle of gratitude and holy love. But when
men make: no right; use either of God’s ordinances, or of his
providences, what can be expected from. them;? Two great
Sins are here specified, which they were guilty of in theiwilder.
ness; meditating a return, First, To...Egyptian slavery; which,
for the sake of the garlick and onions, they preferred beforé
the glorious.liberty of the Israel of God, attended with some
difficulty and inconvenience. In their rebellion they appointed
a captain to return: to their bondage; in distrust of God’s power;
and contempt of his good promise, v.17. Secondly, To Bgyp.
tian idolatry; they made a molten calf; and were soisottish as
to say, This is, thy God. .
[2] They next bewail the provocations of their fathers after
they were put in possession of Canaan. Though there they
delighted themselves in God’s great goodness, yet that would not
prevail to keep them close to him; for, nevertheless, they were
disobedient, (v. 26) and wrotight: great provocations. For,
first, They abused, God's prophets, slew them because they
testified against them, to tumn them to God; (v. 26.) so-return-
ing the greatest injury for the greatest kindness. Secondly,
They abused his favours; after they had rest, they did evil
again, (v. 28.) not wrought upon; either by their troubles; or
their deliverances out of trouble. Neither fear nor love would
hold them to their duty.
[3]. They, at length, come; nearer to their own day, and
lament the sins which had brought those judgments upon them,
which they had long been groaning under; and were now but
in part delivered from: We have done wickedly ; (v. 33.) our
kings, our princes, our priests, and our fathers, have all been
guilty, and we in them, v. 34. Two things they charge upon
themselves and their fathers, as the cause of their troubles;
First. A contempt of the good law, God had given them. They
Sinned against thy judgments, the dictates of divine wisdom,
and the demands of divine sovereignty: though they were told
how much it would be for their own advantage to govern them.
selves by them, for if a man do them, he shall live in them, (v.
29.) yet they would not do them, and so, in effect, said, that
they would not live; they forsook their own mercies. This
abridgment of the covenant, Do this, and live, is taken from
Ezek. xx. 13. and is quoted, Gal. iii. 12. to prove that the law
is not of faith; it was not then as it is now, Believe and live;
Xºt they gave a withdrawing shoulder, so it is in the margin.
They pretended to lay their shoulders under the burthen of
God’s law, and put their shoulders to the work, but they proved
Withdrawing shoulders, they soon flew off, would not keep to
it, would not abide by it; when it came, as we say; to therset.
fing to...they shrunk back, and would not hear; they had a
backsliding heart. And though God by his prophets called
then to return, they would not give-ear; (v. 30.) he-stretched
Qut his hands, but no man regarded. Secondly, A. contempt of
the good land God had given them, (v. 35i) “Our kings have
*ot served thee in their kingdom, not used their power for the
Support of religion; our people have not served thee in the
ºse of the gifts of thy great goodness, and in that large and
fat land which thou not only gavest them by thy grant, but
gavest before them by the expulsion of the natives, and the
complete victories they obtained over-them.” They that would
not serve God in their own land were made to serve their ene-
Inles-in a strange land, as was threatened; Deut. xxviii. 47,
48. It is pity that a good land should have bad inhabitants,
but so it was with Sodom; fatness and fulness often make-men
proud and sensual. -
... (4) Here is a humble representation of the Judgments of
God, which they had been, and were now, under.
[1...}. Former judgments are remembered as aggravations of
—4 - -
§
their sins, that they had not taken warning. . In the days of
the judges, their enemiesºvered them ; (v. 27.) and when they
did evil again, God did again leave, them in the hand of their
enemies, who could not haye touched them, if Godbad not given
them, up; but when God, left them, they got and kept domi-
nion-over them.
2.] Their present calamitous, state is laid before the Lord ;.
(v. 36, 37.) We are servants this day. Free-born; Israelites.
are enslaved, and the land:which they had long, held by a much
more honourable tenure than grand sergeantry itself, even by
immediate grant from the crown of Heaven to them as a pecu-
liar people above all people of the earth, they now held by as
base: a tenure as: villamage: itself, by, from, and under the
kings. of Persia, whose vassals: they were: . As sad. change?
But see what work sin makes | They were bound to personal
Service; they have dominion over our bodies; they held all they
had precariously, were tenants at will, and the land tax that
they paid was so great; that it amounted even to a rack rent;
so that all the rents, issues, and profits of their land, did; in
effect, accrue to the king, and it was as much as they could
do, to get a bare subsistence for themselves and their families
out of it: this, they honestly own, was for their sins; poverty
and slavery are the fruits of sin"; it is sin that brings us...intö
all our distresses. º
(5.) Here is their address to God under these calamities. . .
ſºl By way of request, that their trouble; might, not seem
little, v. 32. It is the only petition in all, this prayer: The
trouble was universal; it was come on their kings; princes;
priests, prophets, fathers, and all their people; they had all
shared in the sin, (v. 34.), and now all shared in the judg-
ment. It was of long continuance, from the time.of the:kings
of Assyria, who carried, the ten tribes captive; unto this day;
“Lord, let it not all seem little; and not worthy to be:regard-
ed, or not needing to be relieved.” They do not prescribe to
God what he shalſ do for them, but leave it to him, only desir-
ing he would please to take cognizanceof it; remembering that
when he saw the affliction of hisspeople in Egypt:to be great,
he came down to deliver them, Exod. iii. 7, 8... In this request,
they have an eye to God, as one that is to be feared, for he is
the great, the mighty, and the terrible-God; and as one that
is to be trusted, for he is our God in covenant, and a God that
keeps covenant and mercy. * * , q
[2:]. By way of acknowledgment notwithstanding; that
really, it was less. than they deserved, v.33: They own: the
justice of God, in all their troubles; that he had done them no
wrong; “We have.done wickedly in, breaking thy laws, and
therefore thou hast done right in bringing all these miseries
upon us.” Note, It becomes us; when we-are under the re-
bukes of Divine Providence; though ever so sharp, and ever
so long, to justify. God, and to judge, ourselves; for he will be
clear when he judgeth, Ps. li: 4., ! --> , r
(6.) Here is the result and conclusion of this whole matter;
after this long presentation of their case, they came, at last, to
this resolution, that they would return to God, and to their
duty, and oblige themselves never to forsake God, but always
to continue in their duty. “Because of all this, we make a
sure covenant with God; in consideration of our frequent de;
partures from God, we will now more firmly than ever bind
ourselves to him. Because we have smarted so much for sin,
we will now.stedfastly resolve against it, that we may not any
more withdraw the shoulder.” Observe, [1..] This covenant
was made with serious consideration"; it is the result of a chain
of suitable thoughts, and so is a reasonable service. [2] with
great solemnity; it was written, in perpetuam rei memoriam—
that it might remain a memorial for all ages; it was sealed to,
and left upon record, that it might be a witness against them,
if they dealt deceitfully. [3] With joint-consent; “We make
it, we are all agreed in it, and do it'unanimously, that we may
strengthen the hands one of another.” [4]. With fixed reso:
lutions; “It is a sure covenant, without reserving a power of
revocation. It is what we will live and die by; and never go
back from.” A. certain number of the princes, priests, and
Levites; were chosen as the representatives of the congrega-
tion; to subscribe and sealit; for and in the name of the rest,
Now was fulfilled that promise concerning the Jews; that;
when they wereº returned out of captivity; they should join
themselves to the Lord in a perpetual covenant; (Jer: 1. 53) and
(Isa. xliv. 5;) that they should subscribe with their handºwnto
the Lord'; he that bears an honest mind, will not startle at
assurances; nor will those that know the deceitfulness of their
own hearts, think them needless.
CHAP. X. e ºn 8
We have, in this chapter, a particular account of the covenant which, in the
close of the foregoing chapter, was resolved upon , they struck while the
iron was hot, and immediately put that good # in eacecution, when
e
Before CHRIST, 444.
The names of those who seales.
NEHEMIAH, X.
.# were in a good frame, lest, if it had been delayed, it had been drop-
ped.
Here we have, I. The names of those that set their hands and seals .
to it, v. 1–27. II. An account of those who signified their consent and,
concurrence, p. 28, 29. III. The covenant itself, and the articles of it
in general, that they would keep God's commandments; (p. 29.) in
particular, that they would not marry with the heathen, (v. 30.) nor pro-
Jane the sabbath, nor be rigorous with their debtors ; (v. 31.) and that
they would carefully pay their church duties, for the maintenance of the
bemple service, which they promise faithfully to adhere to, v. 32—39.
I OW those that sealed were, Nehemiah the
Tirshatha, the son of Hachaliah, and Zidki-
jah, 2 Seraiah, Azariah, Jeremiah, 3 Pashur,
Amariah, Malchijah, 4 Hattush, Shebaniah, Mal-
luch, 5 Harim, Meremoth, Obadiah, 6 Daniel,
Ginnethon, Baruch, 7 Meshullam, Abijah, Mirja-
min, 8 Maaziah, Bilgai, Shemaiah : these were
the priests. 9 And the Levites: both Jeshua the
Son of Azaniah, Binnui of the sons of Henadad,
Kadmiel ; 10 And their brethren, Shebaniah,
Hodijah, Kelita, Pelaiah, Hanan, 11 Micha, Re-
hob, Hashabiah, 12 Zaccur, Sherebiah, Sheba-
niah, 13 Hodijah, Bani, Beninu. 14. The chief
of the people; Parosh, Pahath-moab, Elam, Zat-
thu, Bani, 15 Bunni, Azgad, Bebai, 16 Adoni-
jah, Bigvai, Adin, 17 Ater, Hizkijah, Azzur, 18
Hodijah, Hashum, Bezai, 19 Hariph, Anathoth,
Nebai, 20 Magpiash, Meshullam, Hezir, 21 Me-
shezabeel, Zadok, Jaddua, 22 Pelatiah, Hanan,
Anaiah, 23 Hoshea, Hananiah, Hashub, 24
Hallohesh, Pileha, Shobek, 25 Rehum, Hashab-
nah, Maaseiah, 26 And Ahijah, Hanan, Anan,
27 Malluch, Harim, Baanah. 28 And the rest of
the people, the priests, the Levites, the porters, the
singers, the Nethinims, and all they that had sepa-
rated themselves from the people of the lands unto
the law of God, their wives, their sons, and their
daughters, every one having knowledge, and having
understanding ; 29 They clave to their brethren,
their nobles, and entered into a curse, and into an
oath, to walk in God’s law, which was given by
Moses the servant of God, and to observe and do all
the commandments of the Lord our Lord, and his
judgments, and his statutes; 30 And that we
Would not give our daughters unto the people of the
land, nor take their daughters for our sons: 31
And if the people of the land bring ware or any
Victuals on the sabbath-day to sell, that we would
not buy it of them on the sabbath, or on the holy
day; and that we would leave the seventh year, and
the exaction of every debt.
When Israel was first brought into covenant with God, it
was done by sacrifice, and the sprinkling of blood, Exod.
xxiv. But here it was done by the more natural and common
way of sealing and subscribing the written articles of the
Covenant, which bound them to no more than was already
their duty.
Now here we have, I. The names of those public persons
wh9, as the representatives and heads of the congregation, set
their hands and seals to this covenant, because it would have
been an endless piece of work for every particular person to
have done it. And if these leading men did their part in pur-
Shance of this covenant, it would have a good influence upon
all the people. - -
Now observe, 1. Nehemiah, who was the governor, signed
first, to show his forwardness in this work, and to set others a
good example, v. 1. Those that are above others in dignity
and power, should go before them in the way of God. 2.
Next to him subscribed twenty-two priests, among whom I
wonder we do not find Ezra, who was an active man in the
solemnity, (ch. viii. 2.) which was but the first day of the
Şame month, and therefore we cannot think he was absent ;
but he, having before done his part as a scribe, now left it to
others to do theirs. 3. Next to the priests, seventeen Levites
subscribed this covenant, among whom we find all or most of
those who were the mouth of the congregation in prayer, ch.
ix. 2, 5. This showed that they themselves were affected with
what they had ºnd would not bind those burthens on
others which they themselves declined to touch. They that
lead in prayer should lead in every other good work. 4. Next
to the Levites, forty-four of the chief of the people gave it
under their hands, for themselves and all the rest, chiefly those
whom they had influence upon, that they would keep God’s
commandments. Their names are left upon record here, to
their honour, as men that were forward and active in reviving,
and endeavouring to perpetuate, religion in their country: the
memory of such shall be blessed. It is observable, that most
of those who were mentioned, ch. vii. 8, &c. as heads of houses
or clans, are here mentioned among the first of the chief of the
people that subscribed ; whoever was the present head bear-
ing the name of him that was head when they came out of
Babylon, and these were fittest to subscribe for all those of
their father’s house. Here are Harosh, Pahath-moab, Elam,
Zattu, Bani, (v. 14.) Azgad, Bebai, Bigvai, Adin, Ater, Hu-
shum, Bezai, Harip, Anathoth, and some others in the follow-
ing verses, that are all found in that catalogue. They that
have interest must use it for God. .
II. The concurrence of the rest of the people with them,
and the rest of the priests and Levites, who signified their
consent to what their chiefs did. With them, joined, 1. Their
wives and children, for they had transgressed, and they must
reform ; every one that had knowledge and understanding,
must covenant with God. As soon as young people grow up
to be capable of distinguishing between good and evil, and of
acting intelligently, they ought to make it their own act and
deed, to join themselves to the Lord. 2. The proselytes of
other nations, all that had separated themselves from the
people of the lands, their gods and their worship, under the
law of God, and, the observance of that law. See what con-
version is ; it is separating ourselves from the course and cus-
tom of this world, and devoting ourselves to the conduct of
the word of God. And as there is one law, so there is one
covenant, one baptism for the stranger, and for him that is
born in the land.
Observe how the concurrence of the people is expressed,
v. 29. (1.) They clave to their brethren ; one and all. Here,
whom the court blessed, the country blessed too ! The com-
monalty agreed with their nobles in this good work. Great
men never look so great, as when they encourage religion, and
are examples of it; and they would by that, as much as any
thing, secure an interest in the most valuable of their infe-
riors. Let but the nobles cordially espouse religious causes,
and perhaps they will find people cleave to them therein
closer than they can imagine. Observe, Their nobles are
called their brethren, for, in the things of God, rich and poor,
high and low, meet together. (2.) They entered into a curse
and an oath. As the nobles confirmed the covenant with their
hands and seals, so the people with a curse and an oath ;
Solemnly appealing to God concerning their sincerity, and
imprec, ting his just revenge if they dealt deceitfully.
Every oath has in it a conditional curse upon the soul, which
makes it a strong bond upon the soul ; for our own tongues,
if º and lying tongues, will fall, and fall heavy, upon our-
Sel VeS. -
III. The general purport of this covenant. They laid upon
themselves no other burthen than this necessary thing, which
they were already obliged to by all other engagements of
duty, interest, and gratitude—to walk in God’s law, and to do
all his commandments, v. 29. Thus David swore that he would
keep God’s righteous judgments, Ps. cxix. 106. Our own cove-
nant binds us to this, if not more strongly, yet more sensibly,
than we were before bound, and therefore we must not think
it needless thus to bind ourselves. Observe, When we bind
ourselves to do the commandments of God, we bind ourselves
to do all his commandments, and therein to have an eye to
him as the Lord, and our Lord.
IV. Some of the particular articles of this covenant ; such
as were adapted to their present temptations. -
1. That they would not intermarry with the heathen, v. 30
Many of them had been guilty of this, Ezra ix. 1. In our
covenants with God, we should engage particularly against
those sins that we have been most frequently overtaken in,
and damaged by. They that resolve to keep the commandments
of God, must say to evil doers, Depart, Ps. cxix. 115.
2. That they would keep no markets on the sabbath-day, or
any other day of which the law had said, Ye shall do no work
therein. They would not only not sell goods themselves for
gain on that day, but they would not encourage the heathen
to sell on that day, by buying of them, no not victuals, under
pretence of necessity; but would buy in their provisions for
their families the day before, v. 31. Note, Those that cove-
nant to keep all God's commandments, must particularly
covenant to keep sabbaths well ; for the profanation of them
EEFORE CHRIST, 444.
NEHEMIAH, XI. The obligations they imposed.
is an inlet to other instances of profaneness. ...The sabbath is
a market-day for our souls, but not for our bodies. . .
3. That they would not be severe in exacting their debts,
but would observe the seventh year as a year of release, ac- .
cording to the law, v. 31. In this matter they had been faulty,
(ch. v.) and here therefore they promise to reform. This was
the acceptable fast, to undo the heavy burthen, and to let the
oppressed go free, Isa. lviii. 6. It was in the close of the day
of expiation, that the jubilee trumpet sounded. It was for
the neglect of observing the seventh year as a year of rest for
the land, that God had made it enjoy its sabbaths seventy
years; (Lev. xxvi. 35.) and therefore they covenanted to ob-
serve that law. Those are stubborn children indeed, that
will not amend the fault which they had been particularly
corrected for. - -
32 Also we made ordinances for us, to charge our-
selves yearly with the third part of a shekel, for the
Service of the house of our God ; 33 For the shew-
bread, and for the continual meat-offering, and for
the continual burnt-offering, of the sabbaths, of the
new moons, for the set feasts, and for the holy things,
and for the sin-offerings, to make an atonement for
Israel, and for all the work of the house of our God.
34 And we cast the lots among the priests, the Le-
vites, and the people, for the wood-offering, to bring
it into the house of our God, after the houses of our
fathers, at times appointed, year by year, to burn
upon the altar of the LoRD our God, as it is written
in the law ; 35 And to bring the first-fruits of our
ground, and the first-fruits of all fruit of all trees,
year by year, unto the house of the Lo R D : 36 Also
the first-born of our sons, and of our cattle, (as it is
Written in the law,) and the firstlings of our herds,
and of our flocks, to bring to the house of our God,
unto the priests that minister in the house of our
God: 37 And that we should bring the first-fruits
of our dough, and our offerings, and the fruit of all
manner of trees, of wine, and of oil, unto the priests,
to the chambers of the house of our God; and the
tithes of our ground unto the Levites, that the same
Levites might have the tithes in all the cities of our
tillage. 38. And the priest, the son of Aaron, shall
be with the Levites when the Levites take tithes :
and the Levites shall bring up the tithe of the tithes
unto the house of our God, to the chambers, into the
treasure-house. 39 For the children of Israel and
the children of Levi shall bring the offering of the
corn, of the new wine, and the oil, unto the cham-
bers, where are the vessels of the sanctuary, and the
priests that minister, and the porters, and the singers:
and we will not forsake the house of our God.
Having covenanted against the sins they had been guilty of,
they proceed in obliging themselves to receive and observé
the duties they had neglected. We must not only cease to do
evil, but learn to do well. :* .
I. . It was resolved in general, that the temple service
should be carefully kept up, that the work of the house of their
“God should be done in its season, according to the law, v. 33.
Let not any people expect the blessing of God, unless they
imake conscience of observing his ordinances, and keeping up
public worship. Then it is likely to go well with our houses,
When care is taken that the work of God's house goes on well.
It was likewise resolved, that they would never forsake the
house of their God, (v. 39.) as they and their fathers had done ;
nor forsake it for the house of any other god, or for the high
places, as idolaters did ; nor forsake it for their farms and
merchandises, as those did that were atheistical and profane.
They that forsake the worship of God forsake God.
II. It was resolved, in pursuance of this, that they would
Siberally maintain the temple service, and not starve it. The
priests were ready to do their part in all the work of God’s
house, if the people would do theirs, which was, to find them
with materials to work upon. Now here it was agreed and
concluded,
1. That a stock should be raised for the furnishing of God’s
table and altar plentifully. Formerly, there were treasures in
the house of the Lord for this purpose, but those were gone,
and there was no settled fund to supply the want of them. It
was a constant charge to provide shew-bread for the table; two
lambs for the daily offerings, four for the sabbaths, and more,
and more costly, sacrifices for other festivals, occasional sin-
offerings, and meat-offerings, and drink-offerings for them all
They had no rich king to provide these, as Hezekiah did ; the
priests could not afford it, their maintenance was so Smaji
the people therefore agreed to contribute yearly, each of them,
the third part of a shekel, about ten pence apiece, for the bear-
ing of this expense. When every one will act, and every one
will give, though but little, toward a good work, the whole
amount will be considerable. The Tirshatha did not impose
this tax, but the people made it an ordinance for themselves,
and charged themselves with it, v. 32, 33. -
2. That particular care should be taken to provide wood for
the altar, to keep the fire always burning upon it, and where:
with to boil the peace-offerings. Each of them, priests and
Levites as well as people, agreed to bring in his quota, and
cast lots in what order he should bring it in, which family
first, and which next, that there might be a constant supply,
and not a scarcity at one time, and an overplus at another, v.
34. Thus they provided the fire and the wood, as well as the
lambs for the burnt-offerings. wº
3. That all those things which the divine law had appointed
for the maintenance of the priests and Levites, should be duly
paid in, for their encouragement to mind their business, and
that they might not be under any temptation to neglect it for
the making of necessary provision for their families. Then
the work of the house of God is likely to go on, when those
that serve at the altar live, and live comfortably, upon the
altar. First-fruits and tenths were then the principal branches
of the ministers' revenues; and they here resolve, (1.). To
bring in their first-fruits justly, of their ground and trees,
Exod. xxiii. 19. Lev. xix. 24. The first-born of their children,
even the money wherewith they were to be redeemed ; and of
their cattle, Exod. xiii. 2, 11, 12. This was given to the
priests, Numb. xviii. 15, 16. Also the first-fruits of their
dough, (Numb. xv. 21.) concerning which there is a particu-
lar order given in the prophecy concerning the second temple,
Ezek. xliv. 30. (2.) To bring in their tenths likewise, which
were due to the Levites, (v. 37.) and a tenth out of those tenths
to the priest, v. 38. This was the law ; (Numb. xviii. 21–28.)
but these dues had been withheld, for which God, by the pro-
phet, charges them with robbing him, (Mal. iii. 8, 9.) at the
same time encouraging them to be more just to him. and his
receivers, with a promise, that, if they brought the tithes into
the store-house, he would powr out blessings upon them, v. 10.
This therefore they resolve to do, that there might be meat in
God’s house, and plenty in the store-chambers of the temple,
where the vessels of the sanctuary were, v. 39 We will do it
(say they) in all the cities of our tillage, v. 37. In all the
cities of own servitude, so the LXX, for they were servants in
their own land, ch. ix. 36. But (as Mr. Poole well observes)
though they paid great taxes to the kings of Persia, and had
much hardship put upon them, they would not make that an
excuse for not paying their tithes, but would render to God
the things that were his, as well as to Caesar the things that
were his. We must do what we can in works of piety and
charity, notwithstanding the taxes we pay to the government;
and cheerfully perform our duty to God, in our servitude,
which will be the surest way to ease and liberty in God’s due
time. * - , *
CHAP. XI.
Jerusalem was walled round, but it was not as yét fully inhabiliti, and
therefore was weak and despicable. Nehemiah's next care is to bring
people info it; of that we have here an account. I. The method taken
to replenish it, v. 1, 2. II. The principal persons that resided there, of
Judah and Benjamin, v. 3–9. Of the priests and Levites, v., 10–19.
III. The several cities and villages of Judah and Benjamin, that were . . .
peopled by the rest of their families, v. 20–36. - - *
N D the rulers of the people dwelt at Jerusa-
Jem : the rest of the people also cast lots, to
bring one of ten to dwell in Jerusalem the holy city,
and nine parts to dwell in other cities. 2. And the
people blessed all the men that willingly, offered
themselves to dwell at Jerusalem. 3 Now these are
the chief of the province that dwelt in Jerusalem,
(but in the cities of Judah dwelt every one in his
possession in their cities,) to wit, Israel, the priests,
and the Levites, and the Nethinims, and the chil-
dren of Solomon’s servants. 4 And at Jerusalem
dwelt certain of the children of Judah, and of the . .
children of Benjamin. Of the ºren of Judah’;
BEFORE CIIRIST, 444.
The repeopling of Jerusalem.
NEHEMIAH, XI.
&
Athaiah, the son of Uzziah, the son of Zechariah,
the son of Amariah, the son of Shephatiah, the son
of Mahalaleel, of the children of Perez; 5 And
Maaseiah the son of Baruch, the son of Col-hozeh,
the son of Hazaiah, the son of Adaiah, the son of
Joiarib, the son of Zechariah, the son of Shiloni. 6
All the Sons of Perez that dwelt at Jerusalem were
four hundred threescore and eight valiant men. 7
And these are the sons of Benjamin ; Sallu the son
of Meshullam, the son of Joed, the son of Pedaiah,
the son of Kolaiah, the son of Maaseiah, the son of
Ithiel, the son of Jesaiah. 8 And after him Gabbai,
Sallai, nine hundred twenty and eight. 9 And Joel
the Son of Zichri was their overseer: and Judah the
son of Senuah was second over the city. 10 Of the
priests : Jedaiah the son of Joiarib, Jachin. , 11
Seraiah the son of Hilkiah, the son of Meshullam,
the son of Zadok, the son of Meraioth, the son of
Ahitub, was the ruler of the house of God. 12 And
their brethren, that did the work of the house, were
eight hundred twenty and two : and Adaiah the son
of Jeroham, the son of Pelaliah, the son of: Amzi,
the son of Zechariah, the son of Pashur, the son of
Malchiah. 13. And his brethren, chief of the thers,
two hundred forty and two: and Amashai the son of
Azareel, the son of Aſhasai, the son of Meshillemoth,
the son of Immer, 14 And their brethren, mighty
men of valour, an hundred twenty and eight: and
their overseer was Zabdiel, the son of one of the great
Indell.
Hashub, the son of Azrikam, the son of Hashabiah,
the son of Bunni : 16 And Shabbethai and Jozabad,
of the chief of the Levites, had the oversight of the
Outward business of the house of God. I7 And
Mattaniah the son of Micha, the son of Zabdi, the
Son of Asaph, was the principal to begin the thanks-
giving in prayer; and Bakbukiah, the second among the children, of Judah only 468 families in Jerusalem, (v. 6.)
his brethren, and Abda the son of Shammua, the son
of Galal, the son of Jeduthun. 18 All the Le-
vites in the holy city were two hundred fourscore and
four. 19 Moreover, the porters, Akkub, Talmon,
and their brethren that kept the gates, were an hun-
dred seventy and two.
Jerusalem is called here the holy city, (v. 1.) because there
the temple was, and that was the place God had chosen to
i. his name there; upon this account, one would think, the
oly seed shall have all chosen to dwell there; and have striven
for a habitation there; but, on the contrary, it seems, they de-
clined dwelling there; either, 1. Because a greater strictness
of conversation was expected from the inhabitants of Jerusa-
lem than from others, which they were not willing to come up
to ; those who care not for being holy themselves, are shy of
dwelling in a holy city; they would not dwell in the New Je-
*usalem itself for that reason, but would wish to have a con-
tinuing city here upon earth. Or, 2. Because Jerusalem, of all
places; was most hated by the heathen their neighbours, and
against it their malicious designs were levelled, which made
that the post of danger, (as the post of honour usually is,)
and therefore they were not willing to expose themselves
there. . Fear of persecution and reproach, and running them-
selves into trouble, keeps many out of the holy city, and makes
them backward to appear for God and religion, not consider-
ing, hat; as Jerusalem is with a special malice threatened and
insulted by its enemies, so it is with a special care protected
by its God, and made a quiet habitation, Ps. xlvi. 4, 5. Or,
3. Because it was more for their worldly advantage to dwell in
the country. Jerusalem was no trading city, and therefore
there was no money to be got there by merchandises, as there
was in the country by corn and cattle. Note, All seek their
own, not the things that are Jesus Christ's, Phil. ii. 21. It is
a general and just complaint, that most people prefer their
own wealth, credit, pleasure, ease, and safety, before the
glory of God and the public good. -
People being thus backward to dwell at Jerusalem, now that
it was poor, we are here told, / .
T. By what mº§ was replenished. 1. The rulers dwelt
there, v. 1. That was the proper place for them to reside in,
because there were set the thrones of judgment, (Ps. cxxii. 5.)
and thither, in all difficult matters, the people resorted with
their last appeals. And if it were an instance of their emi-
nent affection to the house of God, zeal for the public good,
and of faith, and holy courage, and self-denial, to dwell there
at this time, the rulers would be examples on these to their in-
feriors. Their dwelling there would invite and encourage;
others to dwell there too; Magnates, Magnetes—The mighty.
are magnetic. When great men choose the holy city for their
habitation, it brings holiness into reputation, and their zeal
will provoke very many. 2. There were some that willingly.
offered themselves to dwell at Jerusalem, bravely postponing
their own secular interest to the public welfare, v. 2. It is
upon record, to their honour, that when others were shy of
venturing upon difficulty, loss, and danger, they sought the good
of Jerusalem, because of the house of the Lord their God. They
: shall prosper that thus love Zion, Ps. cxxii. 6, 9. It is said,
The people blessed them. They praised them, they prayed for
them, they praised God for them. Many that do not appear
forward themselves for the public good, will, yet give a good.
word to those that do. God and man will bless those that
are public blessings, which should encourage us to be zealous
in doing good. 3. They, finding that yet there was room, con-
cluded, upon a review of their whole #. to bring in one in.
ten to dwell in Jerusalem ; who they should be was determin-
ed by lot, the disposal whereof, all knew, was of the Lord.
This would prevent strife, and would be a great satisfaction to
those on whom the lot fell to dwell at Jerusalem, that they
plainly saw God appointing the bounds of their habitation.
iThey observed the proportion of one in ten, as we may sup-
' pose, to bring the balance between the city and country to 2.
just and equal poise; so it seems to refer to the ancient rule
of giving the tenth to God; and what is given to the holy
& * city he reckons given to himself.
15 Also of the Levites: Shemaiah the son of |
II. By what person it was replenished. A general account
is here given of the inhabitants of Jerusalem, because the
governors of Judah looked upon them as their strength in the
: Lord of hosts their God, and valued them accordingly, Zech.
xii. 5
1. Many of the children of Judah and Benjamin dwelt
there ; for, originally, part of the city lay in the lot of one of
those tribes, and part in that of the other; but the greater
part was in the lot of Benjamin, and therefore here we find of
but of Benjamin, 928, v. 7, 8. Thus small were its begin-
nings, but, afterward, before opr Saviour’s time, it grew much
more populous. Those of Judah all descended from Perez,
or Pharez, that son of Judah of whom, as concerning the flesh,
Christ came. And though the Benjamites were more in num-
ber, yet of the men of Judah it is said, (v. 6.) that they were
valiant men, fit for service, and able to defend the city in case:
of an attack. Judah has not lost its ancient character of a
lion’s whelp, bold and daring. Of the Benjamites that dwelt
in Jerusalem, we are here told who was overseer, and who
was second, v. 9. For it is as necessary for a people to have
good order kept up among themselves, as to be fortified against
the attacks of their enemies from abroad; to have good magis-
trates, as to have good soldiers. g -
2. The priests and Levites did many of them settle at Jeru-
salem, ; where else should men that were holy, to God dwell,
but in the holy city ? - -
(1.) Most of the priests, we may suppose, dwelt there, for
their business lay where the temple was. Of them that did
the work of the house in their courses, here were 822 of one
family, 242 of another, and 128 of another, v. 12–14. It was
well that those labourers were not few. It is said of some of
them, that they were mighty men of valour ; (v. 14.) it was
necessary that they should be, for the priesthood was not only
a work which required might, but a warfare, which required
valour, especially now. Of one of these priests it is said, that
he was the son of one of the great men. It was no disparage-
ment to the greatest man they had, to have his son in the
priesthood; he might magnify his office, for his office did not
in the least diminish him. . . . - -
(2.) Some of the Levites also came and dwelt at Jerusalem,
yet but few in comparison, 284 in all, (v. 18.) with 172 por.
ters, v. 19. For, much of their work was to teach the good
knowledge of God, up and down the countly, for which pur-
pose they were,to be scattered in Israel: as many as there was
occasion for attended at Jerusalem, the rest were doing good
elsewhere. [1..] It is said of one of the Levites, that he had
the oversight of the outward business of the house of Gºd, v. 16.
The priests were chief managers of the business, within the
temple-gates; but this Levite was intrusted with the secular
T}EFORE CHRIST, 444.
The peopling of other cities.
NEHEMIAEI, XII.
*—
concerns of God’s house, that were in ordine ad spiritualia—
subservient to its spiritual concerns, the collecting of the con-
tributions, the providing of materials for the temple-service,
and the like, which it was necessary to oversee, else the in-
ward business would have been starved, and have stood still.
Those who take care of the ra: ago—the outward concerns of the
church, the serving of its tables, are as necessary in their place
as those who take care of its rv saw—its inward concerns, who
give themselves to the word and prayer. [2] It is said of
another, that he was the principal to begin the thanksgiving in
prayer. Probably, he had a good ear and a good voice, and
was a scientific singer, and therefore was chosen to lead the
psalm. He was precentor in the temple. Observe, Thanks-
giving is necessary in prayer ; they should go together ; giving
thanks for former mercies is a becoming way of begging further
mercies. And care should be taken, in public service, that
every thing be done in the best manner, decently and in good
order; in prayer, that one speak, and the rest join ; in sing-
ing, that one begin, and the rest follow.
20 And the residue of Israel, of the priests and
the Levites were in all the cities of Judah, every one
in his inheritance. 21. But the Nethinims dwelt in
Ophel ; and Ziha and Gispa were over the Nethin-
ims. 22 The overseer also of the Levites at Jeru-
salem was Uzzi the son of Bani, the son of Hasha-
biah, the son of Mattaniah, the son of Micha. Of
the sons of Asaph, the singers were over the business
of the house of God. 23 For it was the king’s
commandment concerning them, that a certain por–
tion should be for the singers, due for every day.
24 And Pethahiah the son of Meshezabeel, of the
children of Zerah, the son of Judah, was at the
king’s hand in all matters concerning the people.
25 And for the villages, with their fields, some of the
children of Judah dwelt at Kirjath-arba, and in the
villages thereof, and at Dibon, and in the villages
thereof, and at Jekabzeel, and in the villages there-
of, 26 And at Jeshua, and at Moladah, and at
Beth-phelet, 27 And at Hazar-shual, and at Beer-
sheba, and in the villages thereof, 28 And at
Ziklag, and at Mekonah, and in the villages there-
of, 29 And at En-rimmon, and at Zareah, and at
Jarmuth, 30 Zanoah, Adullam, , and in their
villages, at Lachish, and the fields thereof, at Aze-
kah, and in the villages thereof. And they dwelt
from Beer-sheba unto the valley of Hinnom. 31
The children also of Benjamin from Geba dupelt at
Michmash, and Aija, and Beth-el, and in their
villages, 32 And at Anathoth, Nob, Ananiah, 33
Hazor, Ramah, Gittaim, 34 Hadid, Zeboim, Ne-
ballat, 35 Lod, and Ono, the valley of craftsmen.
36 And of the Levites were divisions in Judah, and
in Benjamin.
Having given an account of the principal persons that
dwelt in Jerusalem, (a larger account of whom we had before,
1 Chron. ix. 2, &c.) Nehemiah, in these verses, gives us somé
account of the other cities, in which dwelt the residue of Israel,
v. 20. It was requisite that Jerusalem should be replénished,
yet not so as to drain the country ; the king himself is served
of the field, which will do little service, if there be not hands
- to manage it :, let there therefore be no strife, no envy, no
contempt, no ill will, between the inhabitants of the cities and
thºse of the villages; both are needful, both useful, and
neither can be spared.
1. The Nethinims, the posterity of the Gibeonites, dwelt in
Ophel, which was upon the wall of Jerusalem, (ch. iii. 26.)
because they were to do the servile work of the temple, which
therefore they must be posted near to, that they might be ready
to attend, v. 21. -
2. Though the Levites were dispersed through the cities of
Judah, yet they had an overseer who resided in Jerusalem,
superior of their order, and their provincial, to whom they
applied themselves for direction, who took care of their affairs,
and took cognizance of their conduct, whether they did their
duty, v. 22. g
° 3. Some of the singers were appointed to look after the
necessary repairs of the temple, being ingenious men, and
having leisure between their hours of service ; they were over
VoI. I. 7 I
—4
the business of the house of God, v. 22. And, it seems, the
king of Persia had such a kindness for their office, that he
allotted a particular maintenance for them, beside what be-
longed to them as Levites, v. 23.
4. Here is one that was the king’s commissioner, at Jeru-
salem : he was of the posterity of Zerah, v. 24. For of that
family of Judah there were some riow settled in Jerusalem,
and not all of Pharez, as appears by that other catalogue, 1
Chron. ix. 6. He is said to be at the king’s hand, or, on the
king's part, in all matters concerning the people, to determine
controversies that arose between the king’s officers and his
subjects; to see that what was due to the king from the peo-
ple was duly paid in, and that what was allowed by the king .
for the temple-service was duly paid out : it was happy for the
Jews, that one of themselves was in this post.
5, Here is an account of the villages, or country-towns,
which were inhabited by the residue of Israel. The towns in
which the children of Judah dwelt, v. 25–30. Those that
were inhabited by the children of Benjamin, v. 31–35. And
divisions for the Levites among both, v. 36: We will now
suppose them safe and easy, though few and poor. Indeed,
by the blessing of God, they were likely to increase-in wealth
and power; and they would have been more likely, if there
had not been that general profaneness among them, and luke-
warmness in religion, which the prophet Małachi, charges
them with, (in God’s name;) who, it is supposed, prophesied
about this time, and in whom prophecy ceased for some ages,
till it revived in the Great Prophet and his forerunner.,
CHAP. XII.
In this chapter, are preserved upon record, I., Zhe names of the chief of
the priests and the Levites that came up with Zerubbabel. v., 1–9. II.
The succession of the high priests, v. 10, II. III. The names of the
next generation of the other chief priests, v. 12–21. Tº. The eminent
Leviſes that were in Néhemiah's time, v. 22–26. Pº. The solemnity of
dedicating the wall of Jerusalem, v. 27–43; Pºž. The settling of the
offices of the priests and Levites in the temple, v.44–47.
iTOW these are: the priests and the Levites that
went up with Zerubbabel the son of Sheal-
tiel, and Jeshua : Seraiah, Jeremiah, Ezra. 2
Amariah, Malluch, Hattush, 3 Shechaniah, Re-
hum, Meremoth, 4 Iddo, Ginnetho, Abijah, 5
Miamin, Maadiah, Bilgah, 6. Shemaiah, and Joi-
arib, Jedaiah, 7 Sallu, Amok, Hilkiah, Jedaiah.
These were the chief of the priests, and of their
brethren, in the days of Jeshua. 8 Moreover, the
Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Ju-
dah, and Mattaniah, which was over the thanks-
giving, he and his brethren. 9. Also Bakbukiah
and Unni, their brethren, were over against them, in
the watches. 10 And Jeshua begat Joiakim,
Joiakim also begat Eliashib, and Eliashib begat
Joiada, 11 And Joiada begat Jonathan, and
Jonathan begat Jaddua. 12 And in the days of
Joiakim were priests, the chief of the fathers: of
Seraiah, Meraiah : of Jeremiah, Hananiah: 13
Of Ezra, Meshullam : of Amariah, Jehohanan: 14
Of Melicu, Jonathan.: of Shebaniah, Joseph : 15
Of Harim, Adna: of Meraioth, Helkai; 16. Of
Iddo, Zechariah : of Ginnethon, Meshullam: 17
Of Abijah, Zichri: of Miniamin of Moadiah, Pil-
tai: 18 Of Bilgah, Shammua : of Shemaiah, Je-
honathan : 19 And of Joiarib, Mattenai : of Jeda-
iah, Uzzi: 20 Of Sallai, Kallai: of Amok, Eber:
2] Of Hilkiah, Hashabiah : of Jedaiah, Methaneel.
22 The Levites, in the days of Eliashib, Joiada,
and Johanan, and Jaddua, were recorded chief of
the fathers; also the priests, to the reign of Darius
the Persian. 23 The sons of Levi, the chief of the
fathers, were written in the book of the Chronicles,
even until the days of Johanan the son of Eliashib.
24 And the chief of the Levites: Hashabiah, She-
rebiah, and Jeshua the son of Kadmiel, with their
1
brethren over against them, to praise and to give.
thanks, according to the commandment of David
the man of God, ward over against ward. 25 Mat
taniah, and Bakbukiah, Obadiah, Meshullam,
Talmon, Akkub, were porters, keeping the ward
1161
*
BEFORE CHRIST, 444.
Wall of Jerusalem dedicated.
NEHEMIAH, XII.
at the thresholds of the gates. 26 These were in
the days of Joiakim the son of Jeshua, the son of
Jozadak, and in the days of Nehemiah the gover-
mor, and of Ezra the priest, the scribe.
We have here the names, and little more than the names,
of a great many priests and Levites, that were eminent in their
day, among the returned Jews. Why this register should be
here inserted by Nehemiah, does not appear ; perhaps to
keep in remembrance those good men, that posterity might
know to whom they were beholden, under God, for the happy
revival and re-establishment of their religion among them.
Thus must we contribute toward the performance of that pro-
‘mise, (Ps. cxii. 6.) that the righteous shall be in everlasting
remembrance. Let the memory of the just be blessed, be per-
petuated. It is a debt we still owe to faithful ministers, to
remember our guides, who have spoken to us the word of God,
JHeb. xiii. 7. Perhaps it is intended to stir up their posterity,
who succeeded him in the priests’ office, and inherited their
dignities and preferments, to imitate their courage and fideli-
ty. It is good to know what our godly ancestors and prede-
ºcessors were, that we may learn thereby what we should be.
We have here,
1. The names of the priests and Levites that came up with
the first out of Babylon, when Jeshua was high priest. Jere-
‘miah and Ezra, though both of them were priests, are men-
tioned with the first, (v. 1.) but, it is supposed, not Jeremiah
the prophet, or Ezra the scribe ; the fame of the one was
diffused long before, and the other, some time after. Of one
of the Levites it is said, (v. 8.) that he was over the thanks-
giving, that is, he was intrusted to see that the psalms, the
thanksgiving psalms, were constantly sung in the temple in
due time and manner. The Levites kept their turns in their
watches, relieving one another as becomes brethren, fellow-
labourers, and fellow-soldiers.
2. The succession of high priests during the Persian mo-
narchy, from Jeshua (or Jesus) who was high priest at the
time of the restoration, to Jaddua (or Jaddus) who was high
priest when Alexander the Great, after the conquest of Tyre,
came to Jerusalem, and paid great respect to this Jaddus,
who met him in his pontifical habit, and showed him the
prophecy of Daniel, which foretold his conquests.
3. The next generation of priests, who were chief men, and
active in the days of Joiakim, sons of the first set. Note, We
have reason to acknowledge God’s favour to his church, and
care of it, in that, as one generation of ministers passes away,
another comes. All these who are mentioned, (v. 1, &c.) as
eminent in their generation, are again mentioned, though with
Some variation in several of the names, (v. 12, &c.) except
two, as having sons that were likewise eminent in their gene-
ration ; a rare instance that twenty good fathers should leave
"behind them twenty good sons, (for so many here are,) that
filled up their places.
4. The next generation of Levites, or rather, a later gene-
ration; for those priests flourished in the days of Joiakim the
high priest, these Tevites in the days of Aliashib, v. 22.
JPerhaps then the forementioned families of the priests began
to degenerate, and the third generation of them came short of
the two first; but the work of God shall never fail for want of
instruments. Then a generation of Levites was raised up,
that were recorded chief of the fathers, (v. 22.) and were
reminently serviceable to the interests of the church, and their
service not the less acceptable either to God or to his people,
for their being Levites only of the lower rank of ministers.
Eliashib the high priest being allied to Tobiah, (ch. xiii. 4.)
<the other priests grew remiss ; but then the Levites appeared
the more zealous, as appears by this, that those who were now
employed in expounding, (ch. viii. 7.) and in praying, (ch.
ix. 4, 5.) were all Levites, not priests, regard being had to
their personal qualifications more than to their order. These
Levites were some of them singers, (v. 24.) to praise and give
‘thanks, others of them porters, (v. 25.) keeping the ward at the
ºld of the gate ; and both according to the command of
0^010, e.
27 And at the dedication of the wall of Jerusalem
they sought the Levites out of all their places, to
bring them to Jerusalem, to keep the dedication
with gladness, both with thanksgivings, and with
singing, with cymbals, psalteries, and with harps.
28 And the sons of the singers gathered themselves
together, both out of the plain country round about
Jerusalem, and from the villages of Netophathi:
29 Also from the house of Gilgal, and out of the
fields of Geba and Azmaveth : for the singers had
builded them villages round about Jerusalem. 30
And the priests and the Levites purified themselves,
and purified the people, and the gates, and the
wall. 31. Then I brought up the princes of Judah
upon the wall, and appointed two great companies
of them that gave thanks whereof one went on the
right hand upon the wall, toward the dung-gate :
32 And after them went Hoshaiah, and half of the
princes of Judah, 33 And Azariah, Ezra, and
Meshullam, 34 Judah, and Benjamin, and She-
maiah, and Jeremiah ; 35 And certain of the
priests’ sons with trumpets; namely, Zechariah the
son of Jonathan, the son of Shemaiah, the son of
Mattaniah, the son of Michaiah, the son of Zaccur,
the son of Asaph ; 36 And his brethren, Shemaiah,
and Azarael, Milalai, Gilalai, Maai, Nethaneel, and
Judah, Hanai, with the musical instruments of
David the man of God, and Ezra the scribe before
them. 37 And at the fountain-gate, which was
over against them, they went up by the stairs of the
city of David, at the going up of the wall, above
the house of David, even unto the water-gate east-
ward. 38 And the other company of them that gave
thanks went over against them, and I after them,
and the half of the people upon the wall, from
beyond the tower of the furnaces even unto the
broad wall; 39 And from above the gate of
Ephraim, and above the old gate, and above the
fish-gate, and the tower of Hananeel, and the tower
of Meah, even unto the sheep-gate : and they stood
still in the prison-gate, 40 So stood the two com-
panies of them that gave thanks in the house of God,
and I, and the half of the rulers with me: 41 And
the priests ; Eliakim, Maaseiah, Miniamin, Mi-
chaiah, Elioenai, Zechariah, and Hananiah, with
trumpets; 42 And Maaseiah, and Shemaiah, and
Eleazar, and Uzzi, and Jehohanan, and Malchijah,
and Elam, and Ezer. And the singers Sang loud,
with Jezrahiah their overseer. 43 Also that day
they offered great sacrifices, and rejoiced ; for God
had made them rejoice with great joy: the wives
also and the children rejoiced ; so that the joy of
Jerusalem was heard even afar off. -
We have read of the building of the wall of Jerusalem with
a great deal of fear and trembling; we have here an account
of the dedicating of it with a great deal of joy and triumph
They that sow in tears shall thus reap.
1. We must inquire what was the meaning of this dedication
of the wall ; we will suppose it to include the dedication of
the city too, (continens pro contento–the thing containing for
the thing contained,) and therefore it was not done till the city
was pretty well replenished, ch. xi. 1. It was a solemn thanks-
giving to God for his great mercy to them, in the perfecting of
this undertaking, which they were the more sensible of,
because of the difficulty and opposition they had met with in
it. 2. They hereby devoted the city in a peculiar manner to
God and to his honour, and took possession of it for him, ànd
in his name. All our cities, all our houses, must have holi-
ness to the Lord written upon them, but the city was (so as
never any other was) a holy city, the city of the great King :
(Ps. xlviii. 2. and Matt. v. 35.) it had been so ever since God
chose it to put his name there, and, as such, it being now
refitted, it was afresh dedicated to God by the builders and
inhabitants, in token of their acknowledgment that they were
his tenants, and their desire that it might still be his, and that
the property of it might never be altered. Whatever is done
for their safety, ease, and comfort, must be designed for God’s
honour and glory. 3. They hereby put the city and its walls
under the divine protection, owning that wnless the Lord kept
the city, the walls were built in vain. When this city was
in possession of the Jebusites, they committed the guardian-
ship of it to their gods, though they were blind and lame ones,
2 Sam. v. 4. With much more reason do the people of God
commit it to his keeping, who is All-wise and Almighty. The
superstitious founders of cities had an eye to the lucky post-
1162 }
BEFORE CHRIST, 444,
Offices of priests and Levites.
NEHEMIAH, XII.
tion of the neavens; (see Mr. Gregory s_Works, p. 29, &c.)
but these pious founders had an eye to God only, to his pro-
vidence, not to fortune. -
II. We must observe with what solemnity it was performed,
under the direction of Nehemiah.
l. The Levites from all parts of the country were summon-
ed to attend. The city must be dedicated to God, and there-
fore his ministers must be employed in the doing of it, and
the surrender must pass through their hands. When those
Solemn feasts were over, (ch. viii. and ix.) they were gone
home to their respective posts, to mind their cures in the
country, but now their presence and assistance were again
called for.
2. Pursuant to this summons, there was a general rendez-
vous of all the Levites, v. 28, 29. Observe in what method
they proceed.
(1.) They purified themselves, v. 30. We are concerned to
cleanse our hands, and purify our hearts, when any work of
God is to pass through them. They purified themselves, and
then the people : they that would be instrumental to sanctify
others, must sanctify themselves, and set themselves apart for
God, with purity of mind and sincerity of intention. Then
they purified the gates and the wall. Then may we expect
comfort, when we are prepared to receive it. To the pure all
things are pure ; (Tit. i. 15.) and to them who are sanctified,
houses and tables, and all their creature-comforts and enjoy.
Yments, are sanctified, 1 Tim. iv. 4, 5. This purification was
performed, it is probable, by sprinkling the water of purifying,
or of separation, (as it is called, Numb. xix. 9.) on themselves,
and the people, the walls and the gates; a type of the blood of
Christ, with which our consciences being purged from dead
works, we became fit to serve the living God, (Heb. ix. 14.)
and to be his care.
(2.) The princes, priests, and Levites, walked round upon
the wall in two companies, with musical instruments, to sig-
nify the dedication of it all to God, the whole circuit of it, v.
36. So that, it is likely, they sung psalms as they went along,
to the praise and glory of God. This procession is here largely
described. They had a rendezvous at one certain place,
where they divided themselves into two companies. Half of
the princes, with several priests and Levites, went on the
right hand, Ezra leading their van, v. 37. The other half of
the princes and priests, who gave thanks likewise, went to the
left hand, Nehemiah bringing up the rear, v. 38. At length
both companies met in the temple, where they joined their
thanksgivings, v. 40. The crowd of people, it is likely,
walked on the ground, some within the wall, and others with-
out ; one end of this ceremony being to affect them with the
mercy they were giving thanks for, and to perpetuate the re-
pmenbrance of it among them—processions, for such purposes,
have their use.
(3.) The people greatly rejoiced, v.43. While the princes,
'priests, and Levites, testify their joy and thankfulness by
great sacrifices, sound of trumpet, musical instrument, and songs
of praise, the common people testified theirs by loud shouts,
which were heard afar off, farther than the more harmonious
sound of their songs and music ; and these shouts, coming
from a sincere and hearty joy, are here taken notice of ; for
God overlooks not, but graciously accepts, the honest, zealous
services of mean people, though there is in them little of art,
and they are far from being fine. It is observed, then the
Women and children rejoiced ; and their hosannas were not
despised, but recorded to their praise. All that share in
public mercies ought to join in public thanksgivings. The
ſeason given, is, that God had made them rejoice with great joy ;
he had given them both matter for joy, and hearts to rejoice;
his providence had made them safe and easy, and then his
grace made them cheerful and thankful. The baffled oppo-
sition, of their enemies, no doubt, added to their jöy, and
mixed triumph with it. Great mercies call for the most
solemn returns of praise, in the courts of the Lord's house, in the
midst of thee, O Jerusalem.
44 And at that time were some appointed over the
chambers for the treasures, for the offerings, for the
first-fruits, and for the tithes, to gather into them,
out of the fields of the cities, the portions of the law
for the priests and Levites: for Judah rejoiced for
the priests and for the Levites that waited. 45 And
both the singers and the porters kept the ward of
their God, and the ward of the purification, accord-
ing to the commandment of David, and of Solomon
his son. 46 For in the days of David and Asaph,
*
-*
of old, there were chief of the singers, and songs of
praise and thanksgiving unto God. 47 And all
Israel, in the days of Zerubbabel, and in the days of
Nehemiah, gave the portions of the singers and the
porters every day his portion; and they sanctified
holy things unto the Levites, and the Levites sancti-
fied them unto the children of Aaron.
We have here an account of the remaining good effects of
the universal joy that was at the dedication of the wall.
When the solemnities of a thanksgiving-day leave such im-
pressions on ministers and people, as that both are more care-
ful and cheerful in doing their duty afterward, then they are
indeed acceptable to God, and turn to a good account. So it
was here.
1. The ministers were more careful than they had been of
their work; the respect the people paid them upon this occa-
sion encouraged them to diligence and watchfulness, v. 45.
The singers kept the ward of their God, attending, in due time,
to the duty of their office; the porters, too, they kept the ward
of their purification, that is, they took care to preserve the
purity of the temple, by denying admission to those that were
ceremonially unclean. When the joy of the Lord thus en-
gages us to our duty, and enlarges usin it, it is then an earnest
of that joy which, in concurrence with the perfection of holi-
ness, will be our everlasting bliss.
2. The people were more careful than they had been of the
maintenance of their ministers. The people, at the dedica-
tion of the wall, among other things which they made matter
of their joy, rejoiced for the priests, and for the Levites that
waited, v. 44. They had a great deal of comfort in their
ministers, and were glad of them ; when they observed how
diligently they waited, and what pains they took in their work,
they rejoiced in them. Note, The surest way for ministers to
recommend themselves to their people, and gain an interest
in their affections, is, to wait on their ministry, (Rom. xii. 7.)
to be humble and industrious, and to mind their business;
when these did so, the people thought nothing too much to do
for them, to encourage them. The law had provided them
their portions; (v. 44.) but, what the better were they for that
provision, if what the law appointed them, either was not
duly collected, or not justly paid them 3
Now, (1.) Care is here taken for the collecting of their dues,
they were modest, and would rather lose their right than call
for it themselves; the people were many of them careless,
and would not bring it, unless they were called upon ; and
therefore some were appointed, whose office it should be to
gather into the treasuries, out of the fields of the cities, the por-
tions of the law for the priests and Levites, (v. 44.) that their
portion might not be lost for want of being demanded. This
is a piece of good service, both to ministers and people, that
the one may not come short of their maintenance, nor the
other of their duty. * - e.
(2.) Care is taken, that, being gathered in, it might be duly
paid out, v.47. They gave the singers and porters their daily
portion, over and above what was due to them as Levites ; for
we may suppose, that, when David and Solomon appointed
them their work, (v. 45, 46.) above what was required from
them as Levites, they settled a fund for their, further en-
couragement. Let those that labour more abundantly in the
word and doctrine be counted worthy of this double honour.
As for the other Levites, the tithes, here called the holy things,
were duly set apart for them, out of which they paid the
priests their tithe, according to the law. Both are said to be
sanctified ; when what is contributed, either voluntarily or by
law, for the support of religion, and the maintenance of the
ministry, is given with an eye to God, and his honour, it is
sanctified, and shall be accepted of him accordingly, and it
will cause the blessing to rest on the house, and all that is in it,
Ezek. xliv. 30.
CHAP. XIII.
Nehemiah, having finished what he undertook, for the fencing and filling...ºf
the holy city, returned to the king his master, who could not long be with-
out him, as appears, v. 6. But, after some time, he obtained leave to come
back again to Jerusalem, to redress grievances, and to purge out some cor-
ruptions which had crept in in his absence ; and very active he was in
reforming several abuses, which here we have an accºunt of. J. He
turned out from Israel the mixed multitude, the Moabites and Ammonites
especially, v. 1–3. With a particular indignation, he expelled Tobiah
out of the lodgings he had got in the court of the temple, v. 4-9. Iſ.
He secured the maintenance of the priests and Levites to them mºre firmly
than it had been, p. 10–14. , III. He restrained the profanation of the
sabbath day, and provided for the due sanctification of it, p. 15-22.
IV. He checked the growing mischief of marrying strange wives, v.
23--3].
* 163
BEFORE CHRIST, 444.
JEapulsion of Tobiah.
NEHEMIAH, XIII.
;
T |N that day they read in the book of Moses in
the audience of the people; and therein was
found written, that the Ammonite and the Moabite
should not come into the congregation of God for
ever; 2 Because they met not the children of Israel
with bread and with water, but hired Balaam against
them, that he should curse them.; howbeit our God
turned the curse into a blessing. 3 Now it came to
pass, when they had heard the law, that they sepa-
rated from Israel all the mixed multitude. 4 And
before this, Eliashib the priest, having the oversight
of the chamber of the house of our God, was allied
unto Tobiah: 5 And, he had prepared for him a
great chamber, where aforetime they laid the meat-
offerings, the frankincense, and the vessels, and the
tithes of the corn, the new wine, and the oil, (which
was commanded to be given to the Levites, and the
singers, and the porters,) and the offerings of the
priests. 6 But in all, this time was not I at Jerusa-
lem : for in the two and thirtieth year of Artaxerxes
king of Babylon came I unto the king, and after cer-
tain days obtained I leave of the king. 7 And I
came to Jerusalem, and understood of the evil that
Eliashib did for Tobiah, in, preparing him a cham-
ber: in the courts of the house of God. 8. And it
grieved me sore; therefore I cast forth all, the house-
hold-stuff of Tobiah out of the chamber. 9 Then I
commanded, and they cleansed the chambers; and
thither brought I again the vessels of the house of
God, with the meat-offering and the frankincense.
It was the honour of Israel, and the greatest preservation of
their holiness, that they were a peculiar people, and, were so
to keep themselves, and not to mingle with the nations, nor
suffer any of them to incorporate with them.
Now, here we have, I. The law to this purport, which hap-
pened to be read on that day, in the audience of the people, (v.
1.) on the day of the dedication of the wall, as it should seem,
for with their prayers and praises they joined the reading of
the-word ; and, though it was long after that the other griev-
ances, here mentioned, were redressed by Nehemiah’s power,
yet this of the mixed multitude might be redressed then, by
the people's own act, for so it seems to be, v. 3. Or, perhaps,
it was on the anniversary commemoration of that day, some
years after, and therefore said to be on that day. They found
a law... that the Ammonites and Moabites should not be
Haturalized, should not settle among them, nor unite with
them, v. 1. The reason given, is, because they had been in-
jurious, and ill natured to the Israel of God, (v. 2.) had not
showed them common civility, but sought their ruin, though
they not only did them no harm, but were expressly forbidden
to do them any. This law we have, with this reason, Deut.
xxiii.34–5.
II. The people's ready compliance with this law, v. 3. See
the benefit of the public reading of the word of God; when it
is duly attended to, it discovers to us, sin and duty, good and
evil; and shows us wherein we have erred. Then we profit by
the discovery, when by it we are wrought upon to separate
ourselves from all that evil to which we had addicted ourselves.
They separated from Israel all the mired multitude, which had
of old been a snare, to them, for the mixed multitude fell a
lusting, Numb. xi. 4. These inmates they expelled, as usurp-
ers, and dangerous.
III. The particular case of Tobiah, who was an Ammonite,
and to whom, it is likely, the historian had an eye, in the
recital of that law, (v. 1.) and the reason of it, v. 2. For he
had the same enmity to Israel that his ancestors had, the spirit
9f an Ammonite ; witness his indignation at Nehemiah, (ch.
ii. 10.) and the opposition he had given to his undertakings,
ch. iv. 7. Observe,
1. How basely Eliashib the chief priests took this Tobiah in
to be a lodger, even in the courts of the temple. (1.) He was
allied to Tobiah, (v. 4.) by marriage first, and then by, friend-
ship: his grandson had married. Sanballat's daughter, v. 28.
Probably some other of his family had married Tobiah's, and
(would.you think it 3) the high priest; thought the alliance an
honour to his family, and was proud of it, though really it was
his greatest disgrace, and what he had reason to be ashamed
of. It was expº provided by the law, that the high priest
$4.
should, marry, one of his own people, else he profanes; his seed
among his people, Lev. xxi. 14. And for Eliashib to contract
an alliance with an Ammonite, a servant, (for so, he is called,)
and to value himself upon it, probably because he was a wit,
and a beau, and cried up for a fine gentleman, (ch. vi.19.)
was such a contempt of the crown of his consecration, as one
would not wish should be told in Gath, or published in the
streets of Askelon. (2.) Being allied to him, he must be ac-
quainted with him. Tobiah, being a man of business, has
often occasion to be at Jerusalem, I doubt, upon no good de-
sign. Eliashib is fond of his new kinsman, pleased with, his
company, and must have him as near him as he can ; he has
not a room stately enough for him in his own apartment, in the
courts of the temple; therefore, out of several little chambers,
which had been used for store-chambers, by taking down. the
partitions, he contrived to make one great chamber, a state-
room, for Tobiah, v. 5. A wretched thing it was, [1..] That
Tobiah the Ammonite should be entertained, with respect in
Israel, and have a magnificent reception. . [2.] That the high
priest, who should have taught the people the law, and, set
them a good example, should, contrary to the law, give him
entertainment, and make use of the power he had, as over-
Seer of the chambers of the temple, for that purpose. [3]
That he should lodge him in the courts of God’s house, as if
to confront God himself ; this was next to setting up, an idol
there, as the wicked kings of old had done. An Ammonite
must not come into the congregation ; and shall one of the worst
and vilest of the Ammonites be courted into the temple itself,
and caressed there 3 (4.] That he should throw out the stores.
of the temple to make room for him, and so expose, them to be
lost, wasted, and embezzled, though they were the portions, of
the priests, merely to gratify Tobiah. Thus did he corrupt the
covenant of Levi, as Malachi complained at this time, ch. ii.,8.
Well might. Nehemiah add, (v. 6.) But all this time was not I
at Jerusalem. If he had been there, the high priest durst not
have done such a thing. The envious one, who sows tares;in
God’s field, knows how to take an opportunity to do it when
the servants sleep, or are absent, Matth. xiii. 35. The golden
calf was made when Moses, was in the mount.
2. How bravely Nehemiah, the chief governor, threw him
out, and all that, belonged to him, and restored the chambers
to their proper use. When he came to Jerusalem, and was
informed by the good people, who were troubled at it, what
an intimacy was grown between their chief priest and their
chief enemy, it grieved him sore, (v. 7, 8.) that God’s house
should be so profaned, his enemies so caressed and trusted,
and his cause betrayed by him that should be its protector and
patron. Nothing grieves a good man, a good magistrate,
more, than to see the ministers of God’s house do any wicked
thing. Nehemiah has power, and he will use it for God. (1.)
Tobiah shall be expelled ; he fears not disobliging him, fears
not his resentments, or Eliashib's, nor excuses himself from
interposing in an affair that lay within the jurisdiction of the
high priest, but, like one zealously affected in a good thing,
expelled the intruder, by casting forth all,his household stuff:
he did not seize it for his own use, but cast it'out, that Tobiah,
who, it is probable, was now absent, when he came again,
might have no conveniences for his reception there. Our Sa-
viour thus cleansed the temple, that the house of prayer might
not be a den of thieves. And thus they that would expel
sin out of their hearts, those living temples, must throw out
its household stuff, and all the provision made for it, strip it,
starve it, and take away all those things that are the food, and
fuel of lust; this is, in effect, to mortify it. (2.) The temple
stores, shall be brought in again, and the vessels...of the house of
God put ºn their places ; but the chambers must first be
sprinkled with the water of purification, and so cleansed, be-
cause they had been profaned. Thus, when sin is cast out of
the heart by repentance, let the blood of Christ be applied to
it by faith, and then let it be furnished with the graces of God’s
Spirit.for every good work.
10 And I perceived that the portions of the Le
vites had not been given them: for the Levites, and
the singers that did the work were fled, every one to
his field. 11. Then, contended I with the rulers, and
said, Why is the house of God forsaken? And I
gathered them together, and set them in their place.
12 Then brought all Judah the tithe of the corn, and
the new wine, and the oil, unto the treasuries. 13
And I, made treasurers over the treasuries, Shele-
miah the priest, and Zadok, the seribe; and of the
Levites, Pedaiah ; and next to them was Hanan the
BEFORE CHRIST, 434.
NEHEMIAH, XIII. Sabbath observance enforced.
t
*—
son of Zaccur, the son of Mattaniah.: for they were,
counted faithful ; and their office was to distribute
'unto their brethren. TA Remember me, 'O my God,
concerning this, and wipe not out my good deeds
that I have done for the house of my God, and for
the offices, thereof.
IHere is another grievance redressed by Nehemiah. t
1. The Levites had been wronged; that was the grievance,
their poſitions had not been given them, v.10. Perhaps Tobiah,
“when he took possession of the store-chambers, seized the
stores too, and, by the connivance of Eliashib, converted them.
io his own use. The complaint is not that they were not col-
Jected from the people, but that they were not given to the
Levites, and the Levites were so modest as not to sue for them;.
sfor the Levites and singers were fled every one to his field. This
comes in as a reason, either, (1.) Why their payments were.
withheld; the Levites were non-residents: when they should
have been doing their work about the temple, they were at
“their farms in the country, and therefore the people were little;
inclined to give them their maintenance. If ministers have
...not the encouragement they should have, let them consider
whether they themselves be not accessary to the contempt they
are under, by the neglect of their business. Or rather, (2.)
It is the reason why Nehemiah soon perceived that their dues
had been denied them, because he missed them from their
posts. “Where are the singers ?” (said Nehemiah ;) “Why
do not they attend according to their office, to praise God?”
Why, truly they were gone, every one to his country-seat, to
get a livelihood for themselves and their families, out of their
grounds, for their profession would not maintain them. A
Scandalous maintenance makes a scandalous ministry. The
work is neglected, because the workmen are. It was not long
since the payment of the salaries appointed for the singers was
put into a very good method ; (ch. xii. 47.) and yet how soon
did it fail, for want of being looked after | |
Nehemiah laid the fault upon the rulers, who should have
taken care that the Levites minded their business, and had all
due encouragement therein. This is required from Christian
magistrates, that they use their power to oblige ministers
to do their duty, and people to do theirs. Nehemiah began.
with the rulers, and called them to an account, “Why is the
‘house of God forsaken 7 (v. 11.) Why are the Levites starved
-out of it? Why did not you take notice of this, and prevent'
it?” The people forsock the JDevites, which was expressly for-
hidden; (Deut. xii. 19; xiv. 27.) and then the Levites forsook
their post in the house of God. Both ministers and people,
who forsake religion and the services of it, and magistrates
too, who do not what they can to keep them to it, will have a
‘great deal to answer for. - t
3. He delayed not to bring the dispersed Levites to their
places again, and set them in their stations, as the word is, v.
ll. A Levite in his field (clericus.inforo—a minister in a mar-
Ket) is out of his station; God's house is his place, and there:
let him be found. Many that are careless would do much!
better than they do, if they were but called upon. Say to;
Archippus, Take heed to thy ministry. . - !
4. He obliged the people to bring in their tithes, v. 12. His
zeal provoked theirs; and when they saw the Levites at their
work, they could not, for shame, withhold their wages any
longer, but honestly and cheerfully brought them in. The
*::::: church work is done, the better will church dues be.
paid. $ - :
5. He provided that just and prompt payment should be
made of the Levites' stipends; commissioners were appointed:
to see to this, (v. 13.) and they were such as were accounted:
faithful, that is, had approved themselves so in other trusts
committed to them, and so had purchased to themselves this good
degree, 1 Tim. iii. 13. Let men be tried first, and then trust-
ed; tried in the less, and then trusted with more. Their office.
was to receive and pay, to distribute to their brethren in due
season and due proportions. . .
... 6. Having no recompence (it is a question whether he had
thanks) from those for whom he did these good services, he
looks up to God as his Pay-Master, (v. 14.) Remember me, O.
ºny God, concerning this. Nehemiah was a man much in pious
"ejaculations; on every occasion, he looked up to God, and
committed himself and his affairs to him. (1.) He here re-
flects with comfort and much satisfaction upon what he had
done for the house of God and the offices thereof; it pleased
him to think that he had been any way instrumental to revive
and support religion in his country, and to reform what was
amiss. What kindness any show to God’s ministers, thus
shalſ it be returned into their own bosoms, in the secret joy"
-*.
they shall have there, not only in having done well, but in
having done good, good to many, good to souls. (2.). He here
refers himself to God to consider him for it, not in pride, or as
| boasting of what he had done, much less depending upon it as
his righteousness, or as if he thought he had made God a
debtor to him, but in a humble appeal to him concerning his
integrity and honest intention in what he had done, and a be-
lieving expectation, that he would not be unrighteous to forget
his work and labour of love, Heb. vi. 10. Observe how modest
he is in his requests; he only prays, Remember me, not, Re-
ward me ; Wipe not out my good deeds, not, Publish them, Re-
cord them. et he was rewarded, and his good deeds record-
ed; for God does more than we are able to ask. Note, Deeds
done for the house of God and the offices of it, for the support of
religion, and the encouragement of it, are good deeds; there
is both righteousness and godliness in them, and God will
certainly remember them, and not wipe them out; they shall
in no wise lose their reward.
15 In those days saw I in Judah sometreading
wine-presses on the sabbath, and bringing in
‘sheaves, and lading asses; as also wine, grapes,
and figs, and all manner of burdens, which they
brought into Jerusalem on the sabbath-day : and
I testified against them in the day wherein they sold
victuals. 16 There dwelt men of Tyre also there-
in, which brought fish, and all manner of ware.
and sold on the sabbath unto the children of Judah,
and in Jerusalem. T7 Then I contended with
the nobles of Judah, and said unto them, What
evil thing is this that ye do, and profane the sabº.
bath-day ? 18 Did not your fathers thus, and did
not our God bring all this evil upon us, and upon
this city ? yet ye bring more wrath upon Israel
by profaning the sabbath. 19 And it came to
pass, that when the gates of Jerusalem began to be
dark before the sabbath, I commanded that the
gates should be shut, and charged that they should
not be opened till after the sabbath: and some of
my servants set I at the gates, that there should no
burden be brought in on the sabbath-day. 20 So
the merchants, and sellers of all kind of ware,
lodged without Jerusalem once or twice. 21 Then
T testified against them, and said unto them, Why
lodge ye about the wall? if ye do so again, I will
lay hands on you. From that time forth came they
no more on the sabbath. 22 And I commanded
the Levites, that they should cleanse themselves,
and that they should come and keep the gates, to
sanctify the sabbath-day. Remember me, O my
God, concerning this also, and spare me according
to the greatness of thy mercy. -
Here is another instance of that blessed reformation in which
Nehemiah was so active; he revived sabbath sanctification,
and maintained the authority of the fourth commandment; a
very good deed this was for the house of God, and the offices
thereof; for where holy time is overlooked and made nothing
of, it is not strange if all holy duties be neglected. Here is,
A remonstrance of the abuse. The law of the sabbath
was very strict, and much insisted on; and with good reason,
for religion is never in the throne, while sabbaths are trodden
under foot. But Nehemiah discovered even in Judah, among
those to whom sabbaths were given for a sign, this law wretch-
•edly violated. His own eyes were his informers; magistrates,
who are in care to discharge their duty aright, will, as much
as may be, see with their own eyes, and accomplish a diligent
search to find out that which is evil. To his great grief, it
appeared that there was a general profanation of the sabbath,
that holy day, even in Jerusalem, that holy city, which was
so lately dedicated to God. 1. The husbandmen trod their
wine presses, and brought home their corn, on that day, (v.
15.) though there was an express command, that, in earing
time, and in harvest time, they should rest on the sabbaths,
(Exod. xxxiv. 21.) because then they might be tempted to
take a greater liberty, and to fancy that God would indulge
them in it. 2. The carriers loaded their asses with all manner
of burthens, and make no scruple of it, though there was a par-
ticular proviso in the law for the caulº jºins, (Deut. v. 14."
TEFORE CIIRIST, 434.
Jºurther reformations,
NEHEMIAH, XIII.
and that they should bear no burthen on the sabbath-day, Jer.
xvii. 21. 3. The hawkers, and pedlars, and petty chapmen,
that were men of Tyre, that famous trading city, sold all man-
wer of ware on the sabbath-day 3 (v. 16.) and the children of
Judah and Jerusalem had so little grace as to buy of them,
and so encourage them, making our Father's day a day of mer-
chandise, contrary to the law of the fourth commandment,
which forbids the doing any manner of work. No wonder there
was a general decay of religion, and corruption of manners,
among this people, when they forsook the sanctuary, and pro-
famed the sabbath. k -
II. The reformation of it. They that are Jealous for the
honour of God, cannot bear to see his sabbath profaned. Ob-
serve in what method this good man proceedeth in his zeal for
the sabbath.
1. He testified against them who profaned it, (v. 15.) and
again, v. 21. He not only expressed his own dislike of it, but
endeavoured to convince them that it was a great sin, and
showed them the testimony of the work of God against it. He
would not punish it, till he had laid open the evil of it.
2. He reasoned with the rulers concerning it, took the nobles
of Judah to task, and contended with them, v. 17. The great-
est of men are not too high to be told of their faults by those
whose proper office it is ; nay, great men should be, as here,
contended with in the first place, because of the influence they
have upon others. (1.) He charged them with it, Ye do it.
They did not carry corn, nor sell fish, but, [1..] They connived
at them that did, and did not use their power to restrain them,
and so made themselves guilty, as those magistrates do who
bear the sword in vain. [2] They set a bad example in other
things; if the nobles allowed themselves in sports and recrea-
tions, in idle visits, and idle talk, on the sabbath day, the men
of business, both in city and country, would profane it by their
worldly employments, as more justifiable. We must be re-
sponsible for the sins which others are led to commit by our
example. (2.) He charges it upon them as an evil thing, for
So it is, proceeding from a great contempt of God and our own
souls. (3.) He reasons the case with them, (v. 18.) and shows
them that sabbath-breaking was one of the sins for which God
had brought judgments upon them, and that if they did not
take warning, but return to the same sins again, they had rea-
son to expect further judgments; Ye bring more wrath upon
Israel by profaning the sabbath. Thus Ezra concluded, If we
again break thy, commandments, wilt not thow be angry with ws
till thou hast consumed us 2 Ezra ix. 14.
3. He took care to prevent the profanation of the sabbath,
as one that aimed only at reformation ; if he could reform
them, he would not punish them, and if he should punish
them, it was but that he might reform them. This is an
example to magistrates to be heirs of restraint, and prudently
i. º the bit and bridle, that there may be no occasion for the
dSI).
(1.) He ordered the gates of Jerusalem to be kept shut from
the evening before the sabbath to the morning after, and set
his own servants (whose care, courage, and honesty he could
confide in) to watch them, that no burthens should be brought
in on the sabbath-day, nor late the night before, nor early in
the morning after, lest sabbath-time should be trenched upon,
v. 19. Those that came in to worship in the courts of the
temple, were, no doubt, admitted to pass and repass, but none
that came to sell goods, they were forced to lodge without the
city, (v. 20.) where, no doubt, they wished the sabbath were
gone, that they might sell corn.
(2.) He threatened those who came with goods to the gates,
who pressed hard for entrance, telling them, that, if they
game again, he would certainly lay hands on them, v. 21.
This deterred them from coming any more. Note, If reform-
ers will but put on resolution, more may be done toward the
breaking of bad customs than they can imagine. Vice con-
nived at, is indeed a daring thing, and will bid defiance to
counsel and reproof; but it may be made cowardly, and will
be so, when magistrates make themselves a terror to it. The
king that sits on the throne of judgment, scatters away all evil
with his eyes. ºn
(3.) He charged the Levites to take care about the due
sanctifying of the sabbath, that they should cleanse them-
'selves in the first place, and so give a good example to the
people, and that they should some of them come and keep the
gates, v. 22. Because he and his servants must shortly return
to court, he would leave this charge with some that might
abide by it, that, not only when he was present, but in his
absence, the sabbath might be sanctified. Then there is
likely to be a reformation in this and other instances, when
magistrates and ministers join their forces. The courage,
zeal, and Prudentſ. Nehemiah in this matter, are here re-
corded for our imitation; and we have reason to think that the
cure he wrought was lasting ; for, in our Saviour's time, we
find the Jews in the other extreme, over-scrupulous in the
ceremonial part of sabbath-sanctification.
4. He concludes this passage with a prayer, v. 22. In
which, observe, (1.) The petitions; Remember me, (as the
thief on the cross,) Lord, remember me, that is enough ; God’s
thoughts to usward are very precious, Ps. xl. 5. He adds,
Spare me ; so far is he from thinking that what he had done
did properly merit a reward in strict justice, that he cries ear-
nestly to God to spare him, as Jeremiah, (ch. xv. 15.) Take
me not away in thy long-suffering, (ch. x. 24.) Correct me not
in anger, and, (ch. xvii. 17.) Be not a terror to me. Note,
The best saints, even when they do the best actions, stand in
need of sparing mercy, for there is not a just man that doeth
good, and sinneth not. (2.) The plea ; According to the
greatness (or multitude) of thy mercies. Note, God’s mercy
is what we must depend upon, and not any merit of our own,
when we appear before God.
23 In those days also saw I Jews that had mar-
ried wives of Ashdod, of Ammon, and of Moab : 24
And their children spake half in the speech of
Ashdod, and could not speak in the Jews’ language,
but according to the language of each people. 25.
And I contended with them, and cursed them, and
smote certain of them, and plucked off their hair,
and made them swear by God, saying, Ye shall not
give your daughters unto their sons, nor take their
daughters unto your sons, or for yourselves. 26
Did not Solomon king of Israel sin by these things?
yet among many nations was there no king like him,
who was beloved of his God, and God made him
king over all Israel : nevertheless even him did
outlandish women cause to sin. 27 Shall we then
hearken unto you to do all this great evil, to trans-
gress against our God in marrying strange wives?
28 And one of the sons of Joiada, the son of Elia-
shib, the high priest, was son-in-law to Sanballat
the PHonorite : therefore I chased him from me. 29.
Remember them, O my God, because they have
defiled the priesthood, and the covenant of the
priesthood, and of the Levites. 30 Thus cleansed
I them from all strangers, and appointed the wards
of the priests and the Levites, every one in his
business; 31 And for the wood-offering at times
appointed, and for the first-fruits. Remember me,
O my God, for good.
We have here one instance more of Nehemiah's pious zeal
for the purifying of his countrymen, a peculiar people to God;
that was the thing he aimed at in the use of his power, not
the enriching of himself.
I. See here how they had corrupted themselves by marry-
ing strange wives. This was complained of in Ezra's time,
and much done towards a reformation, Ezra ix. and x. But
when the unclean spirit is cast out, if a watchful eye be not
kept upon him, he will re-enter, so he did here ; though, in
Ezra's time, they that had married strange wives were forced
to put them away, which could not but occasion trouble and
confusion in families, yet others would not take warning ;
Nitimur in vetitum—We still lean toward what is forbidden.
Nehemiah, like a good governor, inquired into the state of the
families of those that were under his charge, that he might
reform what was amiss in them, and so heal the streams, by
healing the springs. º
1. He inquired whence they had their wives, and found that
many of the Jews had married wives of Ashdod, of Ammon, and
of Moab; (v. 23.) either because they were fond of what was
far-fetched, or because they hoped by these alliances to
strengthen and enrich themselves. See how God by the pro-
phet reproves this, (Mal. ii. 11.) Judah has dealt treacherously,
and broken covenant with God, the covenant made in Ezra's
time, with reference to this very thing; he has profaned the
holiness of the Lord, by marrying the daughter, that is, the
worshipper, of a strange god.
He talked with the children, and found they were children
of strangers, for their speech bewrayed them. The children
were bred up with their mothers, and learned of them and
their nurses and servants to speak, so that they could not
speak the Jews’ language, either not at all, or not readily, or
r:EFORE CHRIST, 434.
Jºurther reformations.
NEHEMIAH, XIII.
Q
z-
not purely, but half in the speech of Ashdod, or Ammon, or
Moab, according as the country was, which the mother was a
native of. Observe, (1.) Children, in their childhood, learn
much of their mothers. Partus sequitur ventrem—They are
prome to imitate their mothers... (2.) If either side be bad, the
corrupt nature will incline the children to take after that,
which is a good reason why Christians should not be un-
equally yoked. (3.) In the education of children, great care
should be taken about the government of their tongues; that
they learn not the language of Ashdod, any impious or im-
pure talk, any corrupt communication.
II. See what course Nehemiah took to purge out this cor-
ruption, when he discovered how much it had prevailed.
1. He showed them the evil of it, and the obligation he lay
under to witness against it. º
against them, but this was an iniquity to be punished by the
judge, and which he must by no means connive at ; (v. 27.)
“Shall we hearken to you, who endeavour to palliate and ex-
cuse it 3 No, it is an evil, a great evil, it is a transgression
against our God, to marry strange wives, and we must do our
utmost to put a stop to it; you beg that they may not be di-
vorced from you, but we cannot hearken to you, for there is
no other remedy to clear us from the guilt, and prevent the
infection.” (1.) He quotes a precept, to prove that it was
In itself a great sin; and makes them swear to that precept,
Ye shall not give your daughters unto their sons, &c. which is
taken from Deut. vii. 3. When we would reclaim people
from sin, we must show them the sinfulness of it in the glass
of the commandment. (2.) He quotes a precedent, to show
the pernicious consequences of it, which made it necessary to
be animadverted upon by the government; (v. 26.) Did not
Solomon king of Israel sin by these things? The falls of great
and good men are therefore recorded, that we may take warn-
ing by them, to shun the temptations which they were over-
come by. Solomon was famous for wisdom, there was no
king like him for it; yet, when he married strange wives, his
wisdom could not secure him from the snares, nay, it departed
from him, and he did very foolishly. He was beloved of God,
but that threw him out of God’s favour, and went near utterly
to extinguish the holy fire of grace in his soul : he was king
over all Israel, but that lost him ten of his twelve tribes. You
plead that you can marry strange wives, and yet retain the
purity of Israelites; but Solomon himself could not; even
him did outlandish women cause to sin. Therefore let him that
thinks he stands, take heed lest he fall, when he runs upon such
a precipice. .
2. He showed himself highly displeased at it, that he might
awaken them to a due sense of the evil of it. He contended
with them. ; (v. 25.) they offer to justify themselves in what
they did, but he showed them how frivolous their excuses were,
and argued it warmly with them. When he had silenced
them, he cursed them, that is, he denounced the judgments
of God against them, and showed them what their sin de-
served. He then picked out some of them that were more
obstinate than the rest, and fit to be made examples, and
8mote them, that Is, ordered them to be beaten by the proper
officers, according to the law, Deut. xxv. 2, 3. To which he
added this further mark of infamy, he plucked off their hair,
or cut or shaved it off; for it may so be understood. Perhaps
He did not seek an occasion
they had prided themselves in their hair, and therefore he
took it off, to deform and humble them, and put them to
shame; it was, in effect, to stigmatize them, at least, for a
time. Ezra, in this case, had plucked off his own hair, in
holy sorrow for the sin ; Nehemiah plucked off their hair, in
a holy indignation at the sinners. See the different tempers
of wise, and good, and useful men, and the divers graces, as:
well as divers gifts, of the same Spirit. •t -
3. He obliges them not to take any more such wives, and
separated those whom they had taken. He cleansed them from
all strangers, both men and women, (v. 30.) and made them
promise with an oath that they would never do so again, v.
25. Thus did he try all ways and means to put a stop to this.
mischief, and to prevent another relapse into this disease.
4. He took particular care of the priests’ families, that they
might not lie under this stain, this guilt. He found, upon.
inquiry, that a branch of the high priest's own family, one of
his grandsons, had married a daughter of Sanballat, that no-
torious enemy of the Jews, (ch. ii. 10; iv. 1.) and so had, in
effect, twisted interests with the Samaritans, v. 28. How
little love had that man, either to God or his country, who
could make himself, in duty and interest, a friend to him that
was a sworn enemy to both. It seems, this young priest
would not put away his wife, and therefore Nehemiah chased
him from him, deprived him, degraded him, and made him
for ever incapable of the priesthood. Josephus says that this
expelled priest was Manasseh, and that when Nehemiah drove
him away, he went to his father-in-law Sanballat, who built
him a temple upon mount Gerizzim, like that at Jerusalem,
and promised him he should be high priest in it, and that
then was laid the foundation of the Samaritans' pretensions,
which continued warm to the Saviour's time ; (John iv. 20.)
Our fathers worshipped in this mountain. When Nehemiah
had thus expelled one that had forfeited the honour of the
priesthood, he again posted the priests and Levites, every one
in his own business, v. 30. It was no loss to them to part
with one that was the scandal of their coat ; the work would
be done better without him. When Judas was gone out,
çºist said, Now is the son of man glorified, John xiii. 30,
Lastly, Here are Nehemiah’s prayers on this occasion.
(1.) He prays, Remember them, O my God, v. 29. “Lord,
convince and convert them, put them in mind of what they
should be and do, that they may come to themselves.” Or,
“Remember them to reckon with them for it ; remember it
against them.” If we take it so, this prayer is a prophecy,
that God would remember it against them. They that defile
the priesthood, despise God, and shall be lightly esteemed.
Perhaps they were too many and too great for him to deal
with ; “Lord,” (says he,) “‘ deal thou with them, take the
work into thine own hands.”
(2.) He prays, Remember me, O my God, v. 31. . The best
Services done to the public have sometimes been forgotten by
those for whom they were done ; (Eccl. ix. 15.) therefore Ne-
hemiah refers himself to God, to recompense him, takes him.
for his Pay-Master, and then doubts not but he shall be wel.
paid. This may well be the summary of our petitions, wº
need no more to make us happy than this ; femember me,
| my God, for good,
AN
EXPOSITION,
PRACTICAL OBSERVATIONS,
OF THE BOOK OF
E s T H E R.
How the providence of God watched over the Jews that were returned out of captivity to their own land, and what great and
kind things were done for them, we read in the two foregoing books; but there were many who stayed behind, having not
zeal enough for God’s house, and the holy land and city, to carry them through the difficulties of a removal thither: these,
one would think, should have been excluded the special protection of Providence, as unworthy the name of Israelites; but
our God deals not with us according to our folly and weakness. We find in this book, that even those Jews who were scat-
tered in the provinces of the heathen, were taken care of, as well as those who were gathered in the land of Judea, and were
wonderfully preserved, when doomed to destruction, and appointed as sheep for the slaughter. Who drew up this story is un-
'certain ; Mordecai was as able as any man to relate, on his own knowledge, the several passages of it, quorum pars magna fuit
—for he bore a conspicuous part in it; and that he wrote such an account of them as was necessary to inform his people of
the grounds of their observing the feast of Purim, we are told, ch. ix. 20. Mordecai wrote these things, and sent them in-
closed in letters to all the Jews; and therefore we have reason to think he was the penman of the whole book. It is the
narrative of a plot laid against the Jews, to cut them all off, and wonderfully disappointed by a concurrence of providences
The most compendious exposition of it, will be, to read it deliberately all together at one time, for the latter events expound
the former, and show what Providence intended in them. The name of God is not found in this book; but the apocryphal
addition to it (which is not in the Hebrew, nor was ever received by the Jews into the canon, containing six chapters) begins
thus, Then Mordecai said, God has done these things. But though the name of God be not in it, the finger of God is, directing
many minute events for the bringing about of his people's deliverance. The particulars are not only surprising and very
entertaining, but edifying and very encouraging to the faith and hope of God’s people, in the most difficult and dangerous
times: we cannot now expect such miracles to be wrought for us, as were for Israel when they were brought out of Egypt,
º we may expect, that, in such ways as God here took to defeat Haman’s plot, he will still protect his people. We are
told, . * - - -
I. How Esther came to be queen, and Mordecai to be great at court, who were to be the instruments of the intended
deliverance, ch. i. ii.
II. Mº what provocation, and by what arts, Haman the Amalekite obtained an order for the destruction of all the Jews,
Ch. 111.
III. The great distress the Jews, and their patriots especially, were in, thereupon, ch. Iv.
IV. The defeating of Haman’s particular plot against Mordecai’s life, ch. v.–vii.
V. The defeating of his general plot against the Jews, ch. viii.
VI. The care that was taken to perpetuate the remembrance of this, ch. ix. x. The whole story confirms the psalmist's
observation, Ps. xxxvii. 12, 13. The wicked plotteth against the just, and gnasheth wyom him with his teeth. The Lord shall
laugh at him, he sees that his day is coming. -
BEFoRE CHRIST 519. The Feast of Ahasuerus,
CHAP. I. unto all his princes and his servants; the power of
Several things in this chapter itself are very instructive, and of great use; Persia and Media, the nobles and princes of the
but the design of recording the story of it, is, to show how way was made proVinces, being before him ; 4 When he shewed
for Esther to the crown, in order to her being instrumental to defeat Ha- the riches of his gl orious kingd om. and the honour
'man's plot, and this, long º: the plot was laid, that we may observe f hi II • .’ d º hu.
and admire the foresighi and vast reaches of Providence. Known unto Qi fºls tºº ent majesty, many days, even an hun-
'God are all his works #### {. #º king J. all º: dred and fourscore days. 5 And when these days
reat men, p. 1–9. II. In his heat, he divorces his queen, because she e & -
#ji not come to him when he sent for her, v. 10–22. This shows how Were expired, the king made a feast unto all the
God serves his own purposes, even by the sins and follies of men, which people that were present in Shushan the palace,
he would not permit, if he knew not how to bring good out of them. both unto great and small, seven days, in the court
1 OW it came to pass in the days of Ahasue- of the garden of the king’s palace; 6 Where were
N rus, (this is Ahasuerus which reigned from white, green, and blue hangings, fastened with cords
India even unto Ethiopia, over an hundred and of fine linen and purple to silver rings and pillars
seven and twenty provinces,) 2 That in those of marble: the beds were of gold and silver, upon
days, when the king Ahasuerus sat on the throne a pavement of red, and blue, and white, and black
of his kingdom, which was in Shushan the palace, marble. 7 And they gave them drink in vessels or
3 In the third year of his reign, he made a feast gold, (the vessels being diverse one from another,)
1163
TEFoEE CHRIST, 519. -
Vashti the queen divorced.
ESTHER, I.
and royal wine in abundance, according to the state
of the king. 8 And the drinking was according to
the law; none did compel: for the king had ap-
pointed to all the officers of his house, that they
should do according to every man’s pleasure. 9
Also Vashti the queen made a feast for the women
in the royal house which belonged to king Ahasuerus.
Which of the kings of Persia this Ahasuerus was, the learned
are not agreed. Mordecai is said to have been one of those that
were carried captive from Jerusalem, (ch. ii. 6.) whence, it.
should seem, it was one of the first kings of that empire. Dr.
Lightfoot thinks it was that Artaxerxes who hindered the build-
ing of the temple, who is called also Ahasuerus, (Ezra iv. 6, 7.)
after his great grandfather of the Medes, Dan. ix. 1. We have
here an account, -
I. Of the vast extent of his dominion. In the time of Darius.
Now,
there were 127, from India to Ethiopia ; (v. 1.) an overgrown.
and Cyrus, there were but lº) provinces, Dan. vi. 1.
kingdom, which, in time, would sink with its own weight, and,
as usual, would lose its provinces as fast as it got them. If,
such vast power be put into a bad hand, it is able to do so.
much the more mischief; but if into a good hand, it is able
to do so much the more good ; Christ's kingdom is, or shall
be, far larger than this, when the kingdoms of the world
shall all become his ; and it shall be everlasting.
II. Of the great pomp and magnificence of his court. When
he found himself fixed in his throne, the pride of his heart ris-
ing with the grandeur of his kingdom, he made a most extra-
vagant feast, wherein he put himself to vast expense and .
trouble, only to show the riches of his glorious kingdom, and the
honour of his excellent majesty, v. 4 - -
affectation of pomp to no purpose at all ; for none questioned
the riches of his kingdom, nor offered to vie with him for ho-
nour. If he had showed the riches of his kingdom, and the
honour of his majesty, as some of his successors did, in con-
tributing largely toward the building of the temple, and the
maintaining of the temple service, (Ezra vi. 8; vii. 22.) it
would have turned to a much better account.
Ahasuerus made : 1. One for his nobles and princes, which
lasted 180 days, v. 3, 4. Not that he feasted the same persons
every day, for all that time, but perhaps the nobles and princes
of one province one day, of another province another day, while
thus he and his constant attendants fared sumptuously every
day. The Chaldee paraphrast (who is very bold in his addi.
tions to the story of this book) says, that there had been a
rebellion among his subjects, and that this feast was kept for
joy of the quashing of it. 2. Another was made for all the
people, both great and small, which lasted seven days; some
9ne, day, and some another; and, because no house would
hold them, they were entertained in the court of the garden, v.
: . The hangings with which the several apartments were
divided, or the tents which were there pitched for the company,
Were very fine and rich ; so were the beds or benches on which
they sat, and the pavement under their feet, v. 6. Better is
a dinner of herbs with quietness, and the enjoyment of one's
self and a friend, than this banquet of wine, with all the noise
and tumult that must needs attend it. - -
III. Of the good order which, in some respects, was kept
there notwithstanding... We do not find this like Belshazzar’s
feast, in which dunghill gods were praised, and the vessels of
the sanctuary profaned, Dan. v. 3, 4. Yet the Chaldean para-
phrase says, that the vessels of the sanctuary were used in this
feast, to the great grief of the pious Jews. It was not like He-
rod's feast, which reserved a prophet's head for the last dish.
, Two things we may gather from the account here given of
this feast, which are laudable.
1. That there was no forcing of healths, nor urging of them.
The drinking was according to the law, probably, some law
lately made; none did compel, no not by a continual proposing
of it; (as Josephus explains it;) they did not send the glass
about, but every man drank as he pleased, (v. 8.) so that, if
there Were any that drank to excess, it was their own fault, a
fault which few would commit, when the king’s order put an
honour upon sobriety. This caution of a heathen princé, even
then when he would show his generosity, may shame many
who are called Christians, who think they do not sufficiently
show their good housekeeping, nor bid their friends welcome,
unless they make them drunk, and, under pretence of sending
the health round, send the sin round, and death with it. There
is a woe to them that do so; let them read it, and tremble,
Hab ii. 15, 16. . It is robbing men of their reason, their richest
Jewel, and making them fools, the greatest wrong that can be.
2. That there was no mixed dancing; for the gentlemen and
Vol. I. 7 K. -
This was vain glory, an
Two feasts
on the wall, but by his own folly. •
there was, at the end of the feast, between the king and queen,
ladies were entertained asunder, not as in Belshazzar's feast,
whose wives and concubines drank with him, (Dan. v. 2.) or
Herod's, whose daughter danced before him. Washti feasted
the women in her own apartment; not openly in the court of
the garden, but in the royal house, v. 9... Thus, while the king
showed the honour of his majesty, she and her ladies showed
the honour of their modesty, which is truly the majesty of the
fair sex. - - * . . -
10 On the seventh day, when the heart of the
king was merry with wine, he commanded Mehu-
man, Biztha, Harbona, Bigtha, and Abagtha, Ze-
thar, and Carcas, the seven chamberlains.that served
in the presence of Ahasuerus the king, 11. To
bring Vashti the queen before the king, with the
crown royal, to shew the people and, the princes her
beauty: for she was fair to look on. 12, But the queen
Vashti refused to come at the king’s commandment
by his chamberlains: therefore was the king very
wroth, and his anger burned in him. 13 Then the
king said to the wise men, which knew the times,
(for so was the king’s manner towards all that knew
law and judgment; 14 And the next unto him was
Carshena, Shethar, Admatha, Tarshish, Meres,
Marsena, and Memucan, the seven princes of Per-
sia and Media, which saw the king's face and which
sat the first in the kingdom ;) 15 What shall we
do unto the queen Vashti according to law, because
she hath not performed the commandment of the
king Ahasuerus by the chamberlains 2, 16 And
Memucan answered before the king and the princes,
Vashti the queen hath not done wrong to the king
only, but also to all, the princes, and to all the
people that are in all the provinces of the king
Ahasuerus. 17 For this deed of the queen shall
come abroad unto all women, so that they shall
despise their husbands in their eyes, when it shall
be reported, The king Ahasuerus' commanded
Vashti. the queen to be brought in before him, but
she came not. 18 Likewise shall the ladies of Per-
sia and Media say this day unto all the king's
princes, which have heard of the deed of the queen.
Thus skač there arise too much contempt and
wrath. 19 If it please the king, let there go a royal
commandment from him, and let it be written among
the laws of the Persians and the Medes, that., it be
nºt altered, that Vashti come no more before king
Ahasuer wa ; and let the king give her 'royal estate
unto apºther that is better than she. 20 And when
the king’s decree which he shall make shall be
published throughout all his empire, (for it is great,)
all the wives shall give to their husbands honour.
both to great and small. 21 And the saying pleased
the king and the princes; and the king did accord-
ing to the word of Memucan: 22 For he sent
letters into all the king’s provinces, into every pro-
vince according to the writing thereof, and to every
people after their language, that every man should
bear rule in his own house; and that it should
be published according to the language of every
people. - - . .
We have here a damp to all the mirth of Ahasuerus's feast;
it ended in heaviness, not, as Job’s children's feast, by a wind
from the wilderness, not, as Belshazzar's, by a hand-writing
An unhappy falling out
which broke off the feast abruptly, and sent the guests away
silent and ashamed. . . - - .* . .
I. It was certainly the king's weakness, to send for Vashti
into his presence, when he was drunk, and in company with
abundance of gentlemen, many of whom, it is likely, were in
the same condition. When his heart was merry with wine,
nothing would serve him, but Vashti must come, well dressed
as she was, with the crown on her head, that the princes and
people might see what a handsome woºie was, v, 10, 11
BEFon F. CHRIST, 515.
Esther brought to the king.
ESTHER, II.
Hereby, 1. He dishonoured himself as a husband, who ought
to protect, but by no means to expose, the modesty of his
wife, who ought to be to her a covering of the eyes, (Gen. xx.
16.) not to uncover them. , 2. He diminished himself, as a
king, in commanding that from his wife which she might re-
fuse, much to the honour of her virtue. It was against the
custom of the Persians for the women to appear in public,
and he put a great hardship upon her, when he did not court,
ut command, her to do so uncouth a thing, and make her a
show. If he had not been put out of the possession of him-
self by drinking to excess, he would not have done such a
thing, but have been angry at any one that should have men-
tioned it. When the wine is in, the wit is out, and men's
reason departs from them. -
II. However, perhaps it was not her wisdom to deny him :
(v. 2.) she refused to come ; though he sent his command by
Seven honourable messengers, and publicly, and, Josephus
Says, sent again and again, yet she persisted in her denial.
Had she come, while it was evident that she did it in pure
obedience, it would have been no reflection upon her modesty,
nor a bad example. The thing was not in itself sinful, and
therefore to obey had been more her honour than to be so
precise. Perhaps she refused in a haughty manner, and then
it was certainly evil; she scorned to come at the king's com-
mandment. What a mortification was this to him! While he
was showing the glory of his kingdom, he showed the re-
proach of his family, that he had a wife that would do as she
pleased. Strifes between yoke-fellows are bad enough at any
time, but before company they are very scandalous, and occa-
sion blushing and uneasiness. -
Hi. The king, thereupon, grew outrageous. He that had
rule over 127 provinces, had no rule over his own spirit, but
his anger burned in him, v. 12. He had consulted his own
comfort and credit more, if he had stifled his resentments, nad
passed by the affront his wife gave him, and turned it off with
a Jest.
IV. Though he was very angry, he would not do any thing
in this matter, till he had advised with his privy-counsellors :
as he had seven chamberlains to execute his orders, who are
named, (v. 10.) so he had seven counsellors to direct his
9rders. The greater power a man has, the greater need he
has of advice, that he may not abuse his power. Of these
Counsellors it is said, that they were learned men, for they
knew law and judgment; that they were wise men, for they
knew the times; and that the king put great confidence in
them, and honour upon them, for they saw the king's face, and
sat first in the kingdom, v. 13, 14. In the multitude of such
counsellors there is safety. Now here is, -
1. The question proposed to this cabinet-council ; (v. 15.)
What shall we do to the queen Vashti, according to law? Ob-
serve, (1.) Though it was the queen that was guilty, the Iaw
must have its course. (2.) Though the king was very angry,
yet he would do nothing but what he was advised was accord.
ing to law. t
2. The proposal which Memucan made, that Vashti should
be divorced for her disobedience. Some suggest that he gave
this severe advice, and the rest agreed to it, because they
knew it would please the king, would gratify both his passion
now, and his appetite afterward. But Josephus says, that,
on the contrary, he had a strong affection for Vashti, and
would not have put her away for this offence, if he could legal-
ly have passed it by. And then we must suppose Memuean,
in his advice, to have had a sincere regard to justice and the
public good. -
(1.) He shows what would be the bad consequences of
the queen's disobedience to her husband, if it were passed by
and not animadverted upon ; that it would embolden other
wives both to disobey their husbands, and to domineer over
them. Had this unhappy falling out between the king and
his wife, wherein she was conqueror, been private, the error
had remained with themselves, and the quarrel might have
been composed privately among themselves; but it happen-
ing to be public, and perhaps the ladies, that were now feast-
ing with the queen, having showed themselves pleased with
her refusai, her bad example would be likely to have had a
bad influence upon all the families of the kingdom ; if the
queen must have her humour, and the king must submit to it,
(since the houses of private persons commonly take their
measures from the courts of princes,) the wives would be
haughty and imperious, and would scorn to obey their hus-
bands, and the poor despised husbands might fret at it, but
could not help themselves, for the contentions of a wife are a
continual dropping ; Prov. xix. 13; xxvii. 15. and see Prov.
XXi. 9; xxv. 24. When wives despise their husbands, whom
they ought to *; (Eph. v. 33.) and contend for dºmi-
nion over those to whom they ought to be in subjection, (1 Pet.
iii. 1.) there cannot but be continual guilt and grief, confusion,
and every evil work. And great ones must take heed of set-
ting copies of this kind, v. 16–18. -
(2.) He shows what would be the good consequence of a
decree against Vashti, that she should be divorced. We may
suppose, before they proceeded to this extremity, they sent to
Vashti to know if she would yet submit, cry Peccavi-I have
done wrong, and ask the king's pardon, which if she had done,
the mischief of her example would have been effectually pre-
vented, and process would have been staid; but, it is likely,
she continued obstinate, and insisted upon it as her preroga-
tive to do as she pleased, whether it pleased the king or no ;
and therefore they gave this judgment against her, that she
come no more before the king, and this judgment so ratified as
never to be reversed, v. 19. The consequence of this, it was
hoped, would be that the wives would give to their husbands
honour, even the wives of the great, notwithstanding their own
greatness, and the wives of the small, notwithstanding the
husband's meanness, v. 20. And thus every man would bear
rule in his own house, as he ought to do, and, the wives being
subject, the children and servants would be so too. It is the
interest of states and kingdoms, to provide that good order be
kept in private families. .
3. The edict that passed, according to this proposal, signi-
fying that the queen was divorced for contumacy, according
to the law, and that if other wives were, in like manner, un-
dutiful to their husbands, they must expect to be in like man-
ner disgraced ; (v. 21, 22.) were they better than the queen 2
Whether it was the passion, or the policy, of the king, that
was served by this edict, God's providence served its own
purpose by it, which was, to make way for Esther to the
CTOW. In ,
CHAP. II.
Two things are here recorded in this chapter, which were working
toward the deliverance of the Jews from Haman's conspiracy. I.
The advance of Esther to be queen instead of Vashti. Many others
were candidates for the honour; (v. 1–4.) but Esther, an orphſ”,
a captive Jew, (v. 5–7.) recommended herself to the king's cham!-
berlain first, (v. 8–11.) and then to the king, (v. 12-17.) who mºde
Aer queen, v. iS-20. II. The good service that Mordecai did to
the King, in discovering a plot against his life, v. 21–23.
1 FTER these things, when the wrath of king
A. Ahasuerus was appeased, he remembered
Vashti, and what she had done, and what was de-
creed against her. 2 Then said the king's servants
that ministered unto him, Let there be fair young
virgins sought for the king: 3 And let the king ap-
point officers in all the provinces of his kingdom,
that they may gather together all the fair young
virgins unto Shushan the palace, to the house of the
women, unto the custody of Hege the king’s cham-
berlain, keeper of the women; and let their things
for purification be given them : 4 And let the
maiden which pleaseth the king be queen instead of
Vashti. And the thing pleased the king, and he
did so. 5 Now in Shushan the palace there was a
certain Jew, whose name was Mordecai, the son of
Jair, the son of Shimei, the son of Kish, a Benja-
mite, 6 Who had been carried away from Jerusa-
lem with the captivity which had been carried away
with Jeconiah king of Judah, whom Nebuchadnez-
zar the king of Babylon had carried away. 7 And
he brought up Hadassah (that is Esther) his uncle's
daughter; for she had neither father nor mother, and
the maid was fair and beautiful; whom Mordecai,
when her father and mother were dead, took for his
own daughter. 8 So it came to pass, when the
king's commandment and his decree was heard, and
when many maidens were gathered together unto
Shushan the palace, to the custody of Hegai, that
Esther was brought also unto the king’s house, to
the custody of Hegai, keeper of the women. 9 And
the maiden pleased him, and she obtained kindness
of him ; and he speedily gave her her things for
purification, with such things as belonged to her,
and seven maidens, which were meet to be given her,
out of the king's house: and he preferred her and
BEFor E CHRIST, 514.
Esther made queen.
ESTHER, II.
*-
'her maids unto the best place of the house of the
women. 10 Esther had not shewed her people nor
her kindred: for Mordecai had charged her that she
should not shew it. 11 And Mordecai walked every
day before the court of the women's house, to know
‘how Esther did, and what should become of her.
12 Now, when every maid’s turn was come to go in
to king Ahasuerus, after that she had been twelve
imonths, according to the manner of the women, (for
so were the days of their purifications accomplished,
'to wit, six months with oil of myrrh, and six months
with sweet odours, and with other things for the
purifying of the women,) 13 Then thus came every
maiden unto the king ; whatsoever she desired was
given her, to go with her out of the house of the
women unto the king’s house. 14 In the evening
she went, and on the morrow she returned into the
second house of the women, to the custody of
Shaashgaz the king’s chamberlain, which kept the
concubines: she came in unto the king no more, except
the king delighted in her, and that she were called
..by name. 15 Now when the turn of Esther, the
daughter of Abihail the uncle of Mordecai, who had
taken her for his daughter, was come to go in unto
the king, she required nothing but what Hegai the
‘king's chamberlain, the keeper of the women, ap-
pointed; and Esther obtained favour in the sight of
all them that looked upon her. . 16 So Esther was
taken unto king Ahasuerus into his house royal in
the tenth month, which is the month Tebeth, in the
‘seventh year of his reign. 17 And the king loved
Esther above all the women, and she obtained grace
and favour in his sight more than all the virgins;
so that he set the royal crown upon her head, and
Imade her queen instead of Vashti. 18 Then the
'king made a great feast unto all his princes and his
servants, even Esther’s Seast; and he made a release
to the provinces, and gave gifts according to the
state of the king. 19 And when the virgins were
gathered together the second time, then Mordecai sat
in the king's gate. 20 Esther had not yet shewed
"her kindred nor her people, as Mordecai had charg—
ed her: for Esther did the commandment of Mor-
decai, like as when she was brought up with him.
How God put down one that was high and mighty, from
ſher seat, we read in the chapter before, and are now to be
told how he exalted one of low degree, as the virgin Mary
observes in her song, (Luke i. 52.) and Hannah before her, 1
-Sam. ii. 4–8. Vashti being humbled for her height, Esther
is advanced for her humility. Observe,
I. The extravagant course that was taken to please the king
with another wife instead of Vashti. Josephus says, that
when his anger was over, he was exceedingly grieved that the
‘matter was carried so far, and would have been reconciled to
Vashti, but that, by the constitution of the government, the
judgment was irrevocable ; that, therefore, to make him for-
get her, they contrived how to entertain him first with a great
variety of concubines, and then to fix him to the most agree-
able of them all for a wife instead of Vashti. Thé marriages
•of princes are commonly made by policy and interest, for the
renlarging of their dominions, and the strengthening of their
alliances; but this must be made partly by the agreeableness
•of the person to the king's fancy, whether she were rich or
‘poor, noble or ignoble. What pains were taken to humour
the king! As if his power and wealth were given him for no
other end, than that he might have all the delights of sense
wound up to the height of pleasurableness, and exquisitely
refined, though, at the best, they are but dross and dregs in
comparison with divine and spiritual pleasures. 1. All the
provinces of his kingdom must be searched, for fair young vir-
gins, and officers appointed to choose them, v. 3. 2. A house
Ka Seraglio) was prepared on purpose for them, and a person
appointed to have the charge of them, to see that they were
ºvell provided for. 3. No less than twelve months was al-
lowed them for their purification, some of them, at least, who
were brought out of the country, that they might be very
—º
clean, and perfumed, v. 12. Even those who were the master-
pieces of nature must yet have all this help from art, to re-
commend them to a vain and carnal mind. 4. After the king
had once taken them to his bed, they were made recluses ever
after, except the king pleased at any time to send for them ;
(v. 14.) they were looked upon as secondary wives, were
maintained by the king accordingly, and might not imarry.
We may see, by this instance, to what absurd practices those
came, who were destitute of divine revelation, and who, as a
punishment for their idolatry, were given up to vile affections ;
having broken through that law of creation, which resulted
from God’s making man, they brake through another law,
which was founded upon his making one man and one woman.
See what need there was of the gospel of Christ to purify men
from the lusts of the flesh, and to reduce them to the original
institution. Those that have learned Christ will think it a
shame even to speak of such things as these which were done of
them, not only in secret, but avowedly, Eph. v. 12. º
II. The overruling providence of God, thus bringing
Esther to be queen. Had she been first recommended to
Ahasuerus for a wife, he would have rejected the motion with
disdain. But when she comes in her turn, after several others,
and it was found that though many of them were ingenious
and discreet, graceful and agreeable, yet Esther excelled
them all, way was made for her, even by her rivals, into the
king's affections, and the honours consequent thereupon. . It
is certain, as Bishop Patrick says, thāt those who suggest that
she committed a great sin, to come at this dignity, do not con-
sider the custom of those times and countries. Every one that
the king took to his bed was married to him, and was his wife
of a lower rank, as Hagar was Abraham's ; so that if Esther
had not been made queen, the sons of Jacob need not say
that he dealt with their sisters as with a harlot. Concerning
Esther, we must observe,
1. Her original and character. (1.) She was one of the
children of the captivity; a Jewess, and a sharer with her
people in their bondage. Daniel and his fellows were ad-
vanced in the land where they were captives; for they were of
those whom God sent thither for their good, Jer. xxiv. 5. (2.)
She was an orphan, her father and mother were both dead ;
(v. 7.) but when they had forsaken her, then the Lord took
her up, Ps. xxvii. 10. When those whose unhappiness it is to
be thus deprived of their parents in their childhood yet after-
ward come to be eminently pious and prosperous, we ought to
take notice of it to the glory of that God, and his grace and
providence, who has taken it among the titles of his honour,
to be a Father of the fatherless. (3.) She was a beauty, fair of
form, good of countenance, so it is in the margin, v. 7. Her
wisdom and virtue were her greatest beauty, but it is an ad-
vantage to a diamond to be well set. (4.) Mordecai, her
cousin-german, was her guardian, brought her up, and took her
for his own da:ughter. The LXX say that he designed to make
her his wife, if that were so, he was to be praised that he op-
posed not her better preferment. (5.) Let God be acknow-
ledged in raising up friends for the fatherless and motherless ;
let it be an encouragement to that pious instance of charity,
that many who have taken care of the education of orphans
have lived to see the good fruit of their care and pains,
abundantly to their comfort. , Dr. Lightfoot thinks, that this
Mordecai is the same with that mentioned, Ezra ii. 2. who
went up to Jerusalem with the first, and helped forward the
settlement of his people, until the building of the temple was
stopped, and then went back to the Persian court, to see what
service he could do them there.
Mordecai being Esther's guardian or pro-parent, we are
told, # How tender he was of her, as if she had been his
own child; (v. 11.) he walked before her door, every day, to
know how she did, and what interest she had. . Let those
whose relations are thus cast upon them by Divine Provi-
dence, be thus kindly affectioned to them, and solicitous for
them. [2.] How respectful she was to him, though in rela-
tion she was his equal, yet in age and dependence being his
inferior, she honoured him as her father, did his commandment,
v. 20. This is an example to orphans; if they fall into the
hands of those who love them and take care of them, let them
make suitable returns of duty and affection. The less obliged
their guardians were, in duty, to provide for them, the more
obliged they are, in gratitude, to honour and obey their guar-
dians. Here is an instance of Esther's obsequiousness to
Mordecai, that she did not show her people or her kindred, be-
cause Mordecai had charged her that she should not. v. 10.
He did not bid her deny her country, nor tell a lie to conceal
her parentage ; if he had, she must not have done it ; but he
bid her not proclaim it: all truths are not to be spoken at all
times, though an untruth is not to be #“ at any tilnee
il. --
BEFor E CHRIST, 510.
Haman's anger at Mordecai.
ESTHER, III.
She oeing born in Shushan, and her parents being dead, all
took her to be of Persian extraction, and she was not bound
to undeceive them.
2. Her preferment. Who would have thought that a Jew,
a captive, an orphan, was born to be a queen, an empress?
Yet so it proved. Providence sometimes raiseth up the poor
gºt of the dust, to set them among princes, 1 Sam. ii. 8. ( 1.)
The king's chamberlain honoured her, (v. 9.) and was ready to
serve her; wisdom and virtue will gain respect. They that
make sure God’s favour, shall find favour with man too, as far
as it is good for them. All that looked upon Esther admired
her, (v. 15.) and concluded that she was the lady that would
|Win the prize : and she did win it. (2.) The king himself
fell in love with her. She was not solicitous, as the rest of
the maidens were, to set herself off with artificial beauty; she
required nothing but just what was appointed her; (v. 15.)
and yet she was most acceptable. The more natural beauty
is, the more agreeable.
or take time to deliberate; he is soon determined to set the
royal crown upon her head, and make her queen, v. 17. This
was done in his seventh year; (v. 16.) Vashti was divorced
in his third year; (ch. i. 3.) so that he was four years with-
out a queen. - * *
Notice is taken, [1..] Of the honours the king put upon
Esther. He graced the solemnity of her coronation with a
toyal feast, (v. 18.) at which perhaps Esther, in compliance
with the king, made a public appearance, which Vashti had
refused to do; that she might have the praise of obedience in
the sawme instance in which the other incurred the blot of dis-
obedience. He also granted a release to the provinces, either a
remittance of the taxes in arrear, or an "act of grace for
criminals: as Pilate, at the feast, released a prisoner. This
was to add to the joy." [2.] Of the deference Esther continued
to pay to her former guardian ; she still did the commandment
of Mordecai, as when she was brought up with him, v. 20. Mor-
decai sat in the king's gate, that was the height of his prefer-
ment, he was one of the porters, or door-keepers, of the
court; whether he had this place before, or Esther obtained
it for him, we are not told ; but there he sat contentedly, and
aimed no higher ; and yet Esther, who was advanced to the
throne, was observant of him. This was an evidence of an
humble and grateful disposition; that she had a sense of his
former kindnesses, and his continued wisdom ; it is a great or.
nament to those that are advanced, and much their praise, to
remember their benefactors, to retain the impressions of their
good education, to be diffident of themselves, willing to take
advice, and thankful for it.
21. In those days, while Mordecai sat in the
king's gate, two of the king’s chamberlains, Big-
than and Teresh, of those which kept the door, were
Wroth, and sought to lay hand on the king Aha-
SU eru.S.
who told it unto Esther the queen, and Esther
certified the king thereof in Mordecai’s name. 23
And when inquisition was made of the matter, it
was found out; therefore they were both hanged on
a tree : and it was written in the book of the Chro-
nicles before the king.
. This good service which Mordecai did to the government, in
discovering a plot against the life of the king, is here recorded,
because the mention of it will again occur to his advantage.
No step is yet taken toward Haman’s design of the Jews’ de-
struction, but several steps are taken toward God's design of
their deliverance, and this for one. God now gives Mordecai
an opportunity of doing the king a good turn, that he might
have the fairer opportunity afterward of doing the Jews a good
turn. -
1. A design was laid against the king by two of his own ser-
wants, who sought to lay hand on him, not only to make him a
prisoner, but to take away his life, v. 21. Probably they re-
sented some affront which they thought he had given them, or
Some injury which he had done them. Who would be great,
to be so much the object of envy.” Who would be arbitrary,
to be so much the object of ill-will ?
mortals, have their souls continually in their hands, and often
go down slain to the pit, especially those who caused terror in .
the land of the living.
2. Mordecai got notice of their treason, and, by Esther's
means, discovered it to the king, hereby confirming her in, and
recommending himself to, the king’s favour. How he came
to the knowledge # % does not appear; whether he overheard
The king loved Esther above all the
women, v. 17. Now he needed not to make any further trials,
;
22 And the thing was known to Mordecai,
Princes, above any
-*
*
their discourse, or they offered to draw him in with them, so it
was, that the thing was known to him ; this ought to be a:
warning against all traitors and seditious practices; though
they presume upon secrecy, a bird of the air shall carry the
voice. Mordecai, as soon as he knew it, caused it to be made
known to the king ; which ought to be an instruction and
example to all that would be found good subjects, not to con-
ceal any bad design they know of against the prince or the
public peace, for it is making a confederacy with public-
enemies. ": - ..
3. The traitors were hanged, as they deserved, but not till,
it was, upon search, fully proved against them, (v. 23.) and
the whole matter was recorded in the king’s journals, with a
particular remark, that Mordecai was the man who discovered,
the treason. He was not rewarded presently, but a book of
remembrance was written. Thus, with respect to those who.
serve Christ, though their recompence is adjourned till the:
resurrection of the just, yet an account is kept of their work
of faith and labour of love, which God is not unrighteous to
forget, Heb. vi. 10. -
CHAP. . III.'
A very black and mournful scene here opens, and which threatens the rhinº
of all the people of God. Were there not some such dark nights, the light.
of the morning would not be so welcome. ... I. Haman is made the king's.
favourite, v. 1. II. Mordecai refuses to give him, the honour he de-
manded, v. 2–4, III. Haman, for his sake, vows to be revenged upon.
all the Jews, v. 5, 6, IP. He, upon a malicious suggestion, obtains any
order from the king to have them all massacred upon a certain day, v.
7–13. P. This order is dispersed through the kingdom, v. 14, 15.
1 FTER these things did king Ahasuerus pro-
mote Haman the son of Hammedatha the:
Agagite, and advanced him, and set his seat above:
all the princes that were with him. 2 And all the
king’s servants, that were in the king’s gate, bowed
and reverenced Haman : for the king had so com-
manded concerning him : but Mordecai bowed not,
nor did him reverence. 3 Then the king’s servants,
which were in the king's gate, said unto Mordecai,
Why transgressest thou the king's commandment?
4 Now it came to pass, when they spake daily unto.
him, and he hearkened not unto them, that they told
Haman, to see whether Mordecai’s matters would
stand : for he had told them that he was a Jew. 5.
And when Haman saw that Mordecai bowed not,
nor did him reverence, then was Haman full of
wrath. 6 And he thought scorn to lay hands on:
Mordecai alone; for they had showed him the peo-
ple of Mordecai : wherefore Haman sought to de-
stroy all the Jews that were throughout the whole.
kingdom of Ahasuerus, even the people of Mordecai.
Here we have, I. Haman advanced by the .prince, and,
adored, thereupon, by the people. The prince had lately laid
Esther in his bosom, but she had no such interest in him, as
to get her friends preferred, or to prevent the preferring of one:
who, she knew, was an enemy to her people. When those
that are good become great, they still find that they cannot do.
good, nor prevent mischief, as they would. This Haman was,
an Agagite, an Amalekite, says Josephus, probably of the
descendants of Agag, a common name of the princes of
Amalek, as appears, Numb. xxiv. 7. Some think that he was,.
by birth, a prince, as Jehoiakim was, whose seat was set
above the rest of the captive kings, (2 Kings xxv. 28.) as:
Haman's here was, v. 1. The king took a fancy to him.
(princes are not bound to give reasons for their favours,)
made him his favourite, his confidant, his prime-minister of
state. Such a commanding influence the court then had, that
(contrary to the proverb) whom it blessed, the country bless-
ed too; for all men adored this rising sun, and the king's.
servants were particularly commanded to bow before him, and
to do him reverence, (v. 2.) and they did so. I wonder what
the king saw in Haman that was commendable or meritorious;
it is plain that he was not a man of honour or justice, of any
true courage, or steady conduct, but proud, and passionate,
and revengeful; yet was he promoted, and caressed, and
there was none so great as he. Princes’ darlings are not
always worthies. . * -
II. Mordecai adhering to his principles with a bold and
daring resolution, and therefore refusing to reverence Haman,
as the rest of the king's servants did, v. 2. He was urged to:
it by his friends, who reminded him of the king's command-
ment, and consequently of the danger he incurred, if he re-
BEFoEE CHRIST, 510.
A decree to destroy all the Jews.
ESTHER, III.
*-*—
gy
fused to comply with it ; it was as much as his life was worth,
especially considering Haman's insolence, v. 3... They spake
daily to him, to persuade him to conform ; but all in vain, he
hearkened not to them, but told them plainly that he was a
Jew, and could not in conscience do it ; doubtless, his re-
fusal, when it came to be taken notice of, and made the subject
of discourse, was commonly attributed to pride and envy, that
he would not pay respect to Haman, because, on the score of
his alliance to Esther, he was not himself as much promoted;
or to a factious seditious spirit, and a disaffection to the king
and his government; those that would, make the best of it,
ãooked upon it as his weakness, or his want of breeding, called
it a humour, and a piece of affected singularity : it does not
appear that any one scrupled it, except Mordecai ; and yet
his refusal was pious, conscientious, and pleasing to God, for
the religion of a Jew forbade him, l. To give such extravagant
honours as were required, to any mortal man, especially so
wicked a man as Haman was. In the apocryphal chapters of
this book, (ch. xiii. 12–14.) Mordecai is brought in, thus ap-
pealing to God in this matter; Thou knowest, Lord, that it
was neither in contempt nor pride, nor for any desire of glory,
that I did not bow down to proud Haman, for I could have been
content, with good-will, for the salvation of Israel, to kiss the
soles of his feet; but I did this, that I might not prefer the glory
of man above the glory of God, neither will I worship any but
£hee. 2. He especially thought it a piece of injustice to his
nation, to give such honour to an Amalekite, one of that de-
voted nation with which God had sworn. that he would have
perpetual war, (Exod. xvii. 16.) and concerning which he had
given that solemn charge, (Deut. xxv. 17.) Remember what
Amalek did. Though religion does by no means destroy good
manners, but teaches us to render honour to whom honour is
•due, yet it is the character of a citizen of Zion, that not only
in his heart, but in his eyes, such a vile person as Haman was
is contemned, Ps. xv. 4. Let those who are governed by
principles of conscience be steady and resolute, however cen-
isured or threatened, as Mordecai was.
... III. Haman meditating revenge. Some, that hoped tâ.2reby
to curry favour with Haman, took notice to him of Mordecai’s
rudeness, waiting to see whether he would bend or break, v. 4.
#Haman then observed it himself, and was full of wrath, v. 5.
A meek and humble man would have slighted the affront, and
‘have said, “Let him have his humour ; what am I the worse
for it?” But it makes Haman’s proud spirit rage, and fret,
and boil within him, so that he becomes uneasy to himself
and all about him. It is soon resolved that Mordecai must
.die...The head must off that will not bow to Haman; if he
canãot have his honours, he will have his blood. It is as
jpenal, in this court, not to worship Haman, as it was, in Ne-
buchadnezzar's, not to worship the golden image which he had
*set up. Mordecai is a person of quality, in a post of honour,
and own cousin to the queen ; and yet Haman thinks his life
‘nothing towards a satisfaction for the affront, thousands of
innocent and valuable lives must be sacrificed to his indigna-
tion ; and therefore he vows the destruction of all the people
of Mordecai, for his sake, because his being a Jew was the
weason he gave why he did not reverence Haman. Herein
appears Hamian's intolerable pride, insatiable cruelty, and the
‘ancient antipathy of an Amalekite to the Israel of God. Saul
the son of Kish, a Benjamite, spared Agag, but Mordecai the
"son of Kish, a Benjamite, (ch. ii. 5.) shall find no mercy with
this Agagite, whose design is, to flestroy all the Jews through-
out the whole kingdom of Ahasuerus, (v. 6.) which, I suppose,
would include those that were returned to their own land,
'for that was now a province of his kingdom. Come and let us
•cut them off from being a nation, Ps. lxxxiii. 4. . Nero's bar-
ôarous wish is his, that they had all but one neck.
7 In the first month, (that is the month Nisan,) in
the twelfth year of king Ahasuerus, they cast Pur,
that is, the lot, before Haman, from day to day, and
*from month to month, to the twelfth month, that is
the month Adar. 8 And Haman said unto king
Ahasuerus, There is a certain people scattered
abroad and dispersed among the people in all the
provinces of thy kingdom ; and their laws are diverse
from all people, neither keep they the king’s laws,
therefore it is not for the king’s profit to suffer them.
$9 If it please the king, let it be written that they
imay be destroyed; and I will pay ten thousand
talents of silver to the hands of those that have the
crlarge of the business, to bring it into the king's
palace.
bour them.
treasuries. 10 And the king took his ring from his
hand, and gave it unto Haman the son of Ham-
medatha the Agagite, the Jews’ enemy. 11 And
the king said unto Haman, The silver is given to
thee, the people also, to do with them as it seemeth
good to thee. 12 Then were the king's scribes call-
ed on the thirteenth day of the first month, and there
was written according to all that Haman had com-
manded, unto the king's lieutenants, and to the
governors that were over every province, and to
the rulers of every people of every province, accord-
ing to the writing thereof, and to every people after
their language ; in the name of king Ahasuerus was
it written, and sealed with the king's ring. 13 And
the letters were sent by posts into all the king’s pro-
vinces, to destroy, to kill, and to cause to perish, all
the Jews, both young and old, little children and
women, in one day, even upon the thirteenth day of
the twelfth month, which is the month Adar, and to
take the spoil of them for a prey. 14 The copy of
the writing, for a commandment to be given in every
province, was published unto all people, that they
should be ready against that day. 15 The posts
went out, being hastened by the king's command-
ment; and the decree was given in Shushan the
And the king and Haman sat down to
drink; but the city Shushan was perplexed.
Haman values himself upon that bold and daring thought,
which, he fancied, well became his great spirit, of destroying
all the Jews; an undertaking worthy of its author, and which,
he promised himself, would perpetuate his memory. . He
doubts not but to find desperate and bloody hands enough to
cut all their throats, if the king will but give him leave ; how
he obtained leave, and commission to do it, we are here told.
He had the king’s ear, let him alone to manage him. -
I. He makes a false and malicious representation of the Jews,
and their character, to the king, v. 8. The enemies of God's
people could not give them such bad treatment as they do, if
they did not first give them a bad name. He would have the
king believe, 1. That the Jews were a despicable people, and
that it was not for his credit to harbour them. A certain peo-
ple there is, without name, as if nobody knew whence they
came, and what they were ; “They are not incorporated, but
scattered abroad and dispersed in all the provinces as fugitives
and vagabonds on the earth, and inmates in all countries, the
burthen and scandal of the places where they live.” 2. That
they were a dangerous people, and that it was not safe to har-
“They have laws and usages of their own, and
conform net to the statutes of the kingdom, and the customs of
the country; and therefore may be looked upon as disaffected
to the government, and likely to infect others with their singu-
larities, which may end in a rebellion.” It is no new thing
for the best of men to have such invidious characters as these
given of them : if it be no sin to kill them, it is no sin to belie
them.
II. He bids high for leave to destroy them all, v. 9... He knew
there were many that hated the Jews, and would willingly fall
upon them, if they might but have a commission ; “Let it be
written, therefore, that they may be destroyed ; give but orders
for a general massacre of all the Jews, and Haman will under-
23
take it shall be easily done :” if the king will gratify him in
this matter, he will make him a present of ten thousand talents,
which shall be paid into the king's treasuries. . This, he
thought, would be a powerful inducement to the king to con-
sent, and would obviate the strongest objection against him,
which was, that the government must needs sustain loss in
its revenues, by the destruction of so many of its subjects; so
great a sum, he hoped, would be equivalent for that. Proud
and malicious men will not mind the expenses of their
revenge, nor spare any cost to gratify it; yet, no doubt,
Haman knew how to reimburse himself out of the spoil
of the Jews, which his janizaries were to seize for him, (v.
13.) and so to make them bear the charges of their own ruin ;
while he himself hoped to be not only a saver, but a gainer,
by the bargain. -
III. He obtains what he desired, a full commission to do
what he would with the Jews, v. 10, 11. The king was so in-
attentive to business, and so bewitched with Haman, that ba
took no time to examine the truth of hiſ allegations; but was
* J ‘.
*
BEFor E CHRIST, 510.
The Jews lament their danger.
EST H ER, IV.
as willing as Haman could wish, to believe the worst con-
cerning the Jews, and therefore he gave them up into his
hands, as lambs to the lion ; The people are thine, do with
them as it seemeth good unto thee; i. does not say, “Kill
them, slay them,” (hoping Haman's own cooler thoughts
would abate the rigour of that sentence, and induce him to
sell them for slaves,) but, “ Do what thou wilt with them.”
And so little did he consider how much he should lose in his
tribute, and how much Haman would gain in the spoil, that
he gave him withal the ten thousand talents ; The silver is
thine. Such an implicit confidence likewise he had in Ha-
man, and so perfectly had he abandoned all care of his king-
dom, that he gave Haman his ring, his privy-seal, or sign- .
manual, wherewith to confirm whatever edict he pleased to
draw up to this purpose. Miserable is the kingdom that is at
the disposal of such a head as this, which has one ear only,
and a nose to be led by, but neither eyes nor brains, nor
scarcely a tongue, of its own. .
IV. He then consults with his soothsayers to find out a
lucky day for the designed massacre, v. 7. The resolve was
taken up in the first month,” in the twelfth year of the king,
when Esther had been his wife about five years ; some day or
other in that year must be pitched unon ; ºad, as if he doubted
not but that Heaven would favour his design, and further it,
he refers it to the lot, that is, to the Divine Providence, to
choose the day for him ; but that, in the decision, proved a
better friend to the Jews than to him ; for the lot fell upon the
twelfth month, so that Mordecai and Esther had eleven
months to turn them in, for the defeating of the design ; or, if
they could not, space would be left for the Jews to make their
escape, and shift for their safety. Haman, though eager to
have the Jews cut off, yet will submit to the laws of his super-
stition, and not anticipate the supposed fortunate day, no, not
to gratify his impatient revenge. Probably, he was in some
fear lest the Jews should prove too hard for their enemies;
and therefore durst not venture on such a hazardous enter-
prise, but under the smiles of a good omen. This may shame
us, who often acquiesce not in the directions and disposals of
Providence, when they cross our desires and intentions. He
that believeth the lot, much more that believeth the promise,
will not make haste. But see how God’s wisdom serves its
own purposes by men's folly : Haman has appealed to the
lot, and to the lot he shall go, which, by adjourning the exe-
. gives judgment against him, and breaks the neck of
the plot. - *,
V. The bloody edict is, hereupon, drawn up, signed, and
published, giving orders to the militia of every province to be
ready against the thirteenth day of the twelfth month, and, on
that day, to murder all the Jews, men, women, and children,
and seize their effects, v. 12–14. Had the decree been to
banish all the Jews, and expel them out of the king’s do-
minions, it had been severe enough ; but surely never any
act of cruelty appeared so barefaced as this, to destroy, to kill,
and to cause to perish, all the Jews ; appointing them as sheep
ſº the slaughter, without showing any cause. No crime is
aid to their charge ; it is not pretended that they were ob-
noxious to the public justice, nor is any condition offered,
upon performance of which they might have their lives spared,
but die they must, without mercy. Thus have the church’s
enemies thirsted after blood, the blood of the saints and the
martyrs of Jesus, and drunk of it till they have been perfectly
intoxicated, (Rev. xvii. 6.) yet still, like the horse-leech, they
cry, Give, give. This cruel offer is ratified with the king’s
seal, directed to the king's lieutenants, and drawn up in the
king's name, and yet the king knows not what he does. Posts
are sent out, with all expedition, to carry copies of the decree
to the respective provinces, v. 15. See how restless the
malice of the church’s enemies is; it will spare no pains, it
will lose no time. -
VI. The different temper of the court and city, hereupon.
1. The court was very merry upon it; the king and Hamam sat
down to drink, perhaps to drink confusion to all the Jews.
Haman was afraid lest the king’s conscience should smite
him for what he had done, and he should begin to wish it un-
done again ; to prevent which, he ingrossed him to himself,
and kept him drinking: this cursed method many take to
drown their convictions, and harden their own hearts, and
the hearts of others, in sin. 2. The city was very sad upon it,
(and the other cities of the kingdom, no doubt, when they had
notice of it,) the city Shushan was perplered ; , not only the
Jews themselves, but all their neighbours that had any prin-
ciples of justice and compassion. It grieved them to see their
king so abused, to see wiekedness in the place of judgment,
(Eccl. iii. 16.) to see men that lived peaceably, treated so
barbarously; anºa would be the consequence of it to
themselves, they knew not. But the king and Haman cared:
for none of these things. Note, It is an absurd and impious
thing to indulge ourselves in mirth and pleasure, when the
church is in distress, and the public perplexed.
- CHAP. IV. -
We left God's Isaac bound upon the altar, and ready to be sacrificed, and
the enemies triumphing in the prospect of it : but things here begin to:
work towards a deliverance, and they begin at the right end. I. The
Jews' friends lay to heart the danger, and lament it, v. 1–4. FI. Mat! .
ters are concerted between Mordecai and Esther for the preventing of it,
1. Esther inquires into this case, and receives a #h, account of it,
w. 5–7. 2. TMordecai urges her to intercede with the king for a revoca-
tion of the edict, v. 8, 9. III. Esther objected the danger of addressing.
the king uncalled, v. 10–12. IP. Mordecai pressed her to venture, p.
13, 14. W. Esther, after a religious fast of three days, promised to do.
so ; (v. 15–17.) and we shall find that it sped well.
H Wº Mordecai perceived all that was done,
Mordecai rent his clothes, and put on
sackcloth with ashes, and went out into the midst of
the city, and cried with a loud and a bitter cry; 2.
And came even before the king’s gate: for none
might enter into the king’s gate clothed with sack-
cloth. 3 And in every province, whithersoever the
king’s commandment and his decree came, there was
great mourning among the Jews, and fasting, and
weeping, and wailing: and many lay in sackcloth,
and ashes. 4 So Esther’s maids and her chamber-
lains came and told it her. Then was the queen:
exceedingly grieved ; and she sent raiment to clothe
Mordecai, and to take away his sackcloth from him,
but he received it not.
Here we have an account of the general sorrow that was
among the Jews, upon the publishing of Haman's bloody
edict against them. It was a sad time with the church.
1. Mordecai cried bitterly, rent his clothes, and put on sack-
cloth, v. 1, 2. He not only thus vented his grief, but pro-
claimed it, that all might take notice of it that he was not
ashamed to own himself a friend to the Jews, and a fellow-
sufferer with them, their brother and companion in tribulation,
how despicable and how odious soever they were now re-
presented by Haman’s faction. It was bravely done, thus:
publicly to espouse what he knew to be a righteous cause, and
the cause of God, even then when it seemed a desperate and
a sinking cause. Mordecai laid the danger to heart more than
any, because he knew that Haman's spite was against him
primarily, and that it was for his sake that the rest of the
Jews were struck at ; and therefore, though he did not repent
of what some would call his obstimacy, for he persisted in it,
(ch. v. 9.) yet it troubled him greatly, that his people should
suffer for his scruples, which perhaps occasioned some of them.
to reflect upon him as too precise. But, being able to appeal
to God, that what he did he did from a principle of conscience,
he could with comfort commit his own cause, and that of his
people, to him that judgeth righteously. God will keep those
that are exposed by the tenderness of their consciences. No-
tice is here taken of a law, that none might enter into the king's
gate clothed with sackcloth ; though the arbitrary power of
their kings often, as now, set many a mourning, yet none
must come near the king in a mourning dress, because he was
not willing to hear the complaints of such. Nothing but
what was gay and pleasant must appear at court, and every
thing that was melancholy must be banished thence ; all in
king’s palaces wear soft clothing, (Matth. xi. 8.) not sack-
cloth. But thus to keep out the badges of sorrow, unless they
could withal have kept out the causes of sorrow, to forbid
sackcloth to enter, unless they could have forbidden sickness,
and trouble, and death to enter, was a jest. However, this
obliged Mordecai to keep his distance, and only to come
before the gate, not to take his place in the gate.
2. All the Jews in every province laid it much to heart, v.
3. They denied themselves the comfort of their tables, (for
they fasted and mingled tears with their meat and drink,) and ,
the comfort of their beds at night, for they lay in sackcloth and
ashes. They who, for want of confidence in God, and affee-
tion to their own land, had staid in the land of their captivity,
when Cyrus gave them liberty to be gone, now perhaps re-
pented of their folly, and wished, when it was too late, that
they had complied with the call of God.
Esther the queen, upon a general intimation of the trouble
Mordecai was in, was exceedingly grieved, p. 4. Mordecai's
grief was hers, such a respect did she still retain for him ;
and the Jews’ danger was her distress; for, though a queen,
she forçat not her relation to them. Let not the greates.
BEFoEE CHRIST, 510.
JMordecai’s message to Esther.
ESTHER, IV.
think it below them to grieve for the affliction of Joseph, though
they themselves be anointed with the chief ointments, Amos vi.
6. Esther sent change of raiment to Mordecai, the oil of joy
for mourning, and the garments of praise for the spirit of heavi-
ness; but, because he would make her sensible of the great-
ness of his grief, and consequently of the cause of it, he re-
ceived it not, but was as one that refused to be comforted.
5 Then called Esther for Hatach, one of the
king’s chamberlains, whom he had appointed to
attend upon her, and gave him a commandment to
Mordecai, to know what it was, and why it was. 6
So Hatach went forth to Mordecai unto the street of
the city, which was before the king's gate : 7 And
Mordecai told him of all that had happened unto
him, and of the sum of the money that Haman had
promised to pay to the king's treasuries for the
Jews, to destroy them :
copy of the writing of the decree that was given at
Shushan to destroy them, to show it unto Esther,
and to declare it unto her, and to charge her that
she should go in unto the king, to make supplication
unto him, and to make request before him for her
people. 9 And Hatach came and told Esther the
words of Mordecai. 10 Again Esther spake unto
Hatach, and gave him commandment unto Morde—
cai ; , 11 All the king’s servants, and the people of
the king’s provinces, do know, that whosoever,
whether man or woman, shall come unto the king
into the inner court, who is not called, there is one
law of his to put him to death, except such to whom
the king shall hold out the golden sceptre, that he
may live : but I have not been called to come in
unto the king these thirty days. 12 And they told
to Mordecai Esther’s words. . 13. Then Mordecai
commanded to answer Esther, Think not with thyself
that thou shalt escape in the king’s house more than
all the Jews. 14 For if thou altogether holdest thy
peace at this time, then shall their enlargement and
deliverance arise to the Jews from another place ;
but thou and thy father's house shall be destroyed :
and who knoweth whether thou art come to the
kingdom for such a time as this 2 15 Then Esther
bade them return Mordecai this answer ; 16 Go,
gather together all the Jews that are present in
Shushan, and fast ye for me, and neither eat nor
drink three days, night or day: I also and my
maidens will fast likewise: and so will I go in unto
the king, which is not according to the law; and if
I perish, I perish. 17 So Mordecai went his way,
and did according to all that Esther had com-
manded him. - .
So strictly did the laws of Persia confine the wives, espe-
cially the king’s wives, that it was not possible for Mordecai
to have a conference with Esther about this important affair,
but divers messages are here carried between them, by Ha-
tach, whom the king had appointed to attend her, and, it
seems, he was one she could confide in.
I. She sent to Mordecai to know more particularly and
fully what the trouble was which he was now lamenting, (v.
5.) and why it was that he would not put off his sackcloth.
To inquire thus after news, that we may know the better how
to direct our griefs and joys, our prayers and praises, well
becomes all that love Zion. If we must weep with them that
weep, we must know why they weep. -
II. Mordecai sent her an authentic account of the whole
matter, with a charge to her to intercede with the king in this
matter. Mordecai told him all that had happened unto him,
(v. 7.) what a pique Haman had against him for not bowing
to him, and by what arts he had procured this edict ; he sent
her also a true copy of the edict, that she might see what
imminent danger she and her people were in ; and charged
her, if she had any respect for him, or any kindness for the
Jewish nation, that she should appear now on their behalf,
rectify the mis-informations with which the king was imposed
8 Also he gave him the
upon, and set the matter in a true light, not doubting but that
then he would vacate the decree. - .
III. She sent, her case to Mordecai, that she could not,
without peril of her life, address the king, and that therefore
he put a great hardship upon her, in urging her to it; gladly
would she wait, gladly would she stoop to do the Jews a kind-
ness, but, if she must run the hazard of being put to death as
a malefactor, she might well say, I pray thee, have me excused,
and find out some other intercessor. -
1. The law was express, all knew it; that whosoever came
to the king uncalled, should be put to death, unless he was
pleased to hold out the golden sceptre to them, and it was ex-
tremely doubtful whether she should find him in so good a
humour, v. 11. This law was made, not so much in prudence,
for the greater safety of the king's person, as in pride, that,
being seldom seen, and not without great difficulty, he might
be adored as a little god. A foolish law it was, for, (1.) It
made the kings themselves unhappy, confining them to their
retirements, lest they should be seen. This made the royal
palace little better than a royal prison, and the kings them-
selves could not but become morose, and perhaps melancholy,
and so a terror to others, and a burthen to themselves. Many
have their lives made miserable by their own haughtiness and
ill-nature. (2.) It was bad for their subjects; for what good
had they of a king that they might never have liberty to apply
to for the redress of grievances, and appeal to from the
inferior judges 3 It is not thus in the court of the King of
kings; to the footstool of his throne of grace we may, at any
time, come boldly, and may be sure of an answer of peace to
the prayer of faith. We are welcome not only into the inner
court, but even into the holiest, through the blood of Jesus.
(3.) It was particularly very uncomfortable for their wives,
that there was not a proviso in the law to except them, who
were bone of their bone, and flesh of their flesh. But perhaps
it was wickedly intended as much against them as any other,
that the kings might the more freely enjoy their concubines,
and Esther knew it. Miserable was the kingdom when the
princes framed the laws to serve their lusts.
2. Her case was, at present, very discouraging : Providence
so ordered it, that, just at this juncture, she was under a cloud,
and the king's affections cooled toward her, for she had been
kept from his presence thirty days; that her faith and courage
might be the more tried, and that God’s goodness, in the
favour she now found with the king notwithstanding, might
shine the brighter. It is probable that Haman endeavoured
by women, as well as wine, to divert the king from thinking
of what he had done, and then Esther was neglected, from
whom, no doubt, he did what he could to alienate the king,
knowing her to be averse to him.
TV. Mordecai still insisted upon it, that, whatever hazard
she might run, she must apply herself to the king in this great
affair, v. 13, 14. No excuse will serve, but she must appear
an advocate in this cause ; he suggests to her, -
1. That it was her own cause, for that the decree, to
destroy all the Jews, did not except her ; “Think not therefore
that thou shalt escape in the king's house, that the palace will
be thy protection, and the crown save thy head ; no, thou art
a Jew, and if the rest be cut off, thou wilt be cut off too.” It
was certainly her wisdom rather to expose herself to a condi-
tional death from her husband, than to a certain death from
her enemy. - - - t
2. That it was a cause which, one way or other, would
certainly be carried, and which therefore she might safely
venture in. “If thou shouldst decline the service, enlarge-
ment and deliverance will arise to the Jews from another place.”
This was the language of a strong faith, which staggered not
at the promise when the danger was most threatening, but
against hope believed in hope. Instruments may fail, but God’s
covenant will not. - -
3. That if she deserted her friends now, through cowardice
and unbelief, she would have reason to fear that some judg-
ment from heaven would be the ruin of her and her family;
“ Thou and thy father’s house shall be destroyed, when the
rest of the families of the Jews shall be preserved.” . He that
by sinful shifts will save his life, and cannot find in his heart
; trust God with it in the way of duty, shall lose it in the way
OI S111. - - -
4. That Divine Providence had an eye to this, in bringing
her to be queen ; “Who knows whether thow art come to the
kingdom for such a time as this And therefore,” (1.) “Thou
art bound in gratitude do do this service for God and his
church, else thou dost not answer the end of thine elevation.”
(2.) “Thou needest not fear miscarrying in the enterprise ;
if God designed thee for it, he will bear thee out, and give thee
success.” Now, [1..] It appeared by º sent, that she did
BEFoEE CHRIST, 510.
Fsther's request to the king.
ESTHER, W.
come to the kingdom that she might be an instrument of the
Jews' deliverance, so that Mordecai was right in the conjec-
ture. Because the Lord loved his people, therefore he made
Esther queen. There is a wise counsel and design in all the
providences of God, which is unknown to us till it is accom-
plished, but it will prove in the issue, that they are all intend-
ed for, and centre in, the good of the church... [2] The
probability of this was a good reason why she should now
bestir herself, and do her utmost for her people. We should
overy one of us consider for what end God has put us in the
place where we are, and study to answer that end; and
when any particular opportunity of serving God - and our
generation offers itself, we must take care that we do not let
it slip ; for, we were intrusted with it that we might im-
prove it. |
. These things Mordecai urges to Esther, and some of the
Jewish writers, who are fruitful in invention, add another
thing which had happened to him, (v. 7.) which he desired
she might be told ; “ that, going home, the night before, in
great heaviness, upon the notice of Haman's plot, he met ||
three Jewish children coming from school, of whom he inquir-
ed what they had learned that day ; one of them told him his
lesson was, (Prov. iii. 25, 26.) Be not afraid of sudden fear;
the second told him his was, (Isa. viii. 10.) Take counsel to-
.#ether, and it shall come to nought ; the third told him his was,
"(Isa. xlvi. 4.) I have made, and I will bear, even I will carry
, and will deliver you. . “Oh the goodness of God,” says Mor-
decai, “ who out of the mouth of babes and sucklings ordains
ºstrength º' . . . g -
W. Esther hereupon resolves, whatever 16 cost her, to
..apply herself to the king, but not till she and her friends
had first applied themselves to God. Let them first by
*fasting and prayer obtain God’s favour, and then she should
#. to find favour with the king, v. 15, 16. She speaks
.nere,
1. With the piety and devotion that became an Israelite ;
she had her eye up unto God, in whose hand the hearts of
kings are, and on whom she depended to incline this king's
heart toward her. She went in peril of her life, but would
think herself safe, and would be easy, when she had committed
the keeping of her soul to God, and had put herself under his
protection. She believed that God’s favour was to be obtained
by prayer, that his people are a praying people, and he a pray-
er-hearing God. She knew it was the practice of good people,
in extraordinary cases, to join fasting with prayer, and many
of them to join together in both. She therefore,
(1.) Desired that, Mordecai would direct the Jews that were
in Shushan to sanctify a fast, and call a solemn assembly, to
meet in the respective synagogues to which they belonged, and
to pray for her, and to keep a solemn fast, abstaining from all
set means, and all pleasant food, for three days, and, as much
as possible, from all food, in token of their humiliation for sin,
and in a sense of their unworthiness of God’s mercy. Those
know not how to value the divine favours, who grudge thus
1much labour and self-denial in the pursuit of it.
(2.) She promised that she and her family would sanctify
this fastin her apartment of the palace, for she might not come
to their assemblies ; her maids were either Jews, or so far pro-
selytes, that they joined with her in her fasting and praying.
Here is a good example of a mistress praying with her maids,
and it is worthy to be imitated. Observe also, Those who are
confined to privacy, may join their prayers with those of the
solemn assemblies of God’s people ; they that are absent in
body may be present in spirit. Those who desire, and have,
the prayers of others for them, must not think that that will
excuse them from praying for themselves.
2. With the courage and resolution that became a queen ;
“When we have sought God in this matter, I will go in unto
the king to intercede for my people ; I know it is not according
to the king’s law, but it is according to God’s law ; and there-
fore, whatever comes of it, I will venture, and not count my
life dear to me, so that I may serve God and his church, and
2f I perish, I perish, I cannot lose my life in a better cause.
Better do my duty, and die for my people, than shrink from
my duty, and die with them :” she reasons as the lepers,
(2 Kings vii. 4.) “If I sit still, I die ; If I venture, I may
live, and be the life of my people ; if the worst come to, the
worst,” as we say, ‘‘ I shall but die.” Nothing venture, no-
thing win. She said not this in despair, or passion, but in a
holy resolution to do her duty, and trust God with the issue;
welcome his holy will. In the apocryphal part of this book,
(ch. xiii. and xiv.) we have Mordecai’s prayer and Esther's,
upon this occasion, and both of them very particular and per-
tinent. In the sequel of the story, we shall find that God said
not to this seed off,jºb. Seek ye me in vain.
CHAP. V.
The last news we had of Haman left him in his cups, ch. iii. 15. Our
last news of queen Esther left her in tears, fasting and praying. Now
this chapter brings in, I. Esther in her joys ; smiled upon by the king,
and honoured with his company at her banquet of wine, v, i–8. II.
FIaman upon the fret, because he had not Mordecai's reverent salutation,
and with great indignation setting up a gallows for him, v, 9–14. Thus
#!, that sow in tears shall reap in joy, but the triumphing of the wicked
is short.
1 OW it came to pass on the third day that
Esther put on her royal apparel, and stood
in the inner court of the king's house, over against
the king’s house : and the king sat upon his 'royal
throne in the royal house, over against the gate of
the house. 2 And it was so, when the king saw
Esther the queen standing in the court, that she
obtained favour in his sight: and the king held out
to Esther the golden sceptre that was in his hand.
So Esther drew near, and touched the top of the
sceptre. 3 Then said the king unto her, What wilt
thou, queen Esther ? and what is thy request? it
shall be even given thee to the half of the kingdom.
4 And Esther answered, If it seem good unto the
king, let the king and Haman come this day unto
the banquet that I have prepared for him. 5 Then
the king said, Cause Haman to make haste, that
he may do as Esther hath said. So the king and
Haman came to the banquet that Esther had pre-
pared. 6 And the king said unto Esther at the ban-
quet of wine, What is thy petition? and it shall be
granted thee: and what is thy request ? even to the
half of the kingdom it shall be performed. 7 Then
answered Esther, and said, My petition and my
request is ; 8 If I have found favour in the sight
of the king, and if it please the king to grant my
petition, and to perform my request, let the king
and Haman come to the banquet that I shall pre-
pare for them, and I will do to-morrow as the king
hath said.
Here is, I. Esther's bold approach to the king, v. 1. When
the time appointed for their fast was finished, she lost no time,
but, on the third day, when the impressions of her devotions
were fresh upon her spirit, she addressed the king. When
the heart is enlarged in communion with God, it will be em-
boldened in doing and suffering for him. Some think that the
three days’ fast was only one whole day, and two whole nights,
in all which time they did not take any food at all, and that
this is called three days, as Christ's lying in the grave so long
is. This exposition is favoured by the consideration, that on
the third day the queen made her appearance at court. Reso-
lutions, which have difficulties and dangers to break through,
should be pursued without delay, lest they cool and slacken .
What thou doest, which must be done boldly, do it quickly.
Now she put on her royal apparel, that she might the better
recommend herself to the king, and laid aside her fast-day
clothes. She put on her fine clothes, not to please herself, but
her husband ; in her prayer, as we find it in the Apocrypha,
(Esther xiv. 16.) she thus appeals to God, Thou knowest, Lord,
I abhor the sign of my high estate, which is upon my head, in the
days wherein I shew myself, &c. Let those whose rank obliges
them to wear rich clothes, learn hence to be dead to them,
and not make them their adorning. She stood in the inner
court over against the king, expecting her doom, between hope
and fear. -
II. The favourable reception which the king gave her.
When he saw her, she obtained favour in his sight. The apo-
cryphal author and Josephus say that she took two maids with
her, on one of whom she leaned, while the other bore up her
train ; that her countenance was cheerful and very amiable,
but her heart was in anguish ; that the king, lifting up his
countenance that shone with majesty, at first looked very fierce-
ly upon her ; whereupon she grew pale, and fainted, and bow-
ed.herself on the head of the maid that went by her ; but that
then God changed the spirit of the king, and, in a fear, he
leaped from his throne, took her in his arms till she came to
herself, and comforted her with loving words; here we are
only told,
1. That he protected her from the law, and assured her of
safety, by holding out to her the golden sceptre, (v. 2.) which
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Matthew Henry's Commentary.] [PLATE XXII.


BEFon B CHRIST, 510.
A gallows built for Mordecai.
ESTHER, W.
she thankfully touched the top of, thereby presenting herself to
him as a humble petitioner. Thus having had power with
God, and prevailed, like Jacob, she had power with men too.
He that will lose his life for God, shall save it, or find it in a
better life. -
2. That he encouraged her address; (v. 3.). What witt thou,
queen Esther, and what is thy request? So far was he from
counting her an offender, that he seemed glad to see her, and
desirous to oblige her. He that had divorced one wife for not
coming when she was sent for, would not be severe to another
for coming when she was not sent for. God can turn the hearts
of men, of great men, of those that act most arbitrarily, which
way he pleases, towards us. Esther feared that she should
perish, but is promised that she shall have what she asks for,
£hough it were the half of the kingdom. Note, God in his pro-
vidence often prevents the fears, and outdoes the hopes, of his
people, especially when they venture in his cause. Let us
from this story infer, as our Saviour does from the parable of
the unjust judge, an encouragement to pray always to our God,
and not faint, Luke xviii. 6–8. Hear what this haughty king
says, (What is thy petition, and what is thy request ? It shall
be granted thee,) and say, shall not God hear and answer the
prayers of his own elect, that cry day and night to him 2 Esther
came to a proud imperious man, we come to the God of love .
and grace; she was not called, we are ; the Spirit says, Come,
and the bride says, Come. She had a law against her, we have
a promise, many a promise, in favour of us, Ask, and it shall
Öe given you. She had no friend to introduce her, or intercede
för her, on the contrary, he that was then the king's favourite
was her enemy ; but we have an Advocate with the Father, in
whom he is well pleased. . Let us therefore come boldly to the
throne of grace.
3. That all the request she had to make to him, at this time,
was, that he would please to come to a banquet which she
had prepared for him, and bring Haman along with him, v.
4, 5. Hereby, (1.) She would intimate to him how much she
valued his favour and company. Whatever she had to ask,
that she desired above anything, and would purchase at any
rate. (2.) She would try how he stood affected to her ; for,
if he should refuse this, it would be to no purpose, as yet, to
present her other request. (3.) She would endeavour to bring
him into a pleasant humour, and soften his spirit, that he
might with the more tenderness receive the impressions of the
complaint she had to make to him. (4.) She would please
him, by making court to Haman his favourite, and inviting
him to come, whose company she knew he loved, and whom
she desired to have present when she made her complaint,
for she would say nothing of him, but what she durst say to
his face. (5.) She hoped, at the banquet of wine, to have a
fairer and more favourable opportunity of presenting her peti-
tion. Wisdom is profitable to direct how to manage some men
that are hard to deal with.
4. That he readily came, and ordered Haman to come along
with him, (v. 5.) which was an indication of the kindness he
still retained for her ; if he really designed the destruction of
her and her people, he would not have accepted of her ban-
quet. There he renewed his kind inquiry, (What is thy peti-
tion ?) and his generous promise, that it should be granted,
even to the half of the kingdom, (v. 6.) a proverbial expression,
by which he assured her, that he would deny her nothing in
reason. Herod used it, Mark vi. 23.
5. That then Esther thought fit to ask no more than a pro-
mise that he would please to accept of another treat, the next
day, in her apartment, and Haman with him, (v. 7, 8.) inti-
mating to him, that then she would let him know what her
business was. This adjourning of the main petition may be
attributed, (1.) To Esther's prudence; thus she hoped yet
further to win upon him, and ingratiate herself with him.
Perhaps her heart failed her now, when she was going to make
her request, and she desired to take some further time for
prayer, that, God would give her a mouth and wisdom. The
putting it off thus, it is likely, she knew would be well taken
as an expression of the great reverence she had for the king,
and her unwillingness to be too pressing upon him. What is
hastily asked, is often as hastily denied ; but what is asked
with a pause, deserves to be considered. (2.) To God’s pro-
vidence, putting it into Esther's heart to delay her petition a
day longer, she knew not why, but God did, that what was to
inappen in the night betwixt this and to-morrow, might further
er design, and make way for her success; that Haman might
arrive at the highest pitch of malice against Mordecai, and
tnight begin to fall before him. The Jews perhaps blamed
Esther as dilatory, and some of them began to suspect her
sincerity, or, at least, her zeal ; but the event disproved their
3ealousy, and all was for the best.
VoI. I. •es 7 L
9 Then went Haman forth that day joyful and
with a glad heart: but when Haman saw Mordecai
in the king’s gate, that he stood not up, nor moved
for him, he was full of indignation against Morde-
cai. 10 Nevertheless, Haman refrained himself:
and when he came home, he sent and called for his
friends, and Zeresh his wife. 11 And Haman told
them of the glory of his riches, and the multitude at
his children, and all the things wherein the king
had promoted him, and how he had advanced him
above the princes and servants of the king. 12
Haman said moreover, Yea, Esther the queen did
let no man come in with the king unto the banquet
that she had prepared but myself; and to-morrow
am I invited unto her also with the king. 13 Yet
all this availeth me nothing, so long as I see Mor-
decai the Jew sitting at the king’s gate. 14. Then
said Zeresh his wife and all his friends unto him,
Let a gallows be made of fifty cubits high, and to-
morrow speak thou unto the king that Mordecai
may be hanged thereon : then go thou in merrily
with the king unto the banquet. And the thing
pleased Haman; and he caused the gallows to be
made.
This account, here given of Haman, is a comment upon that
of Solomon, (Prov. xxi. 24.) Prowd and haughty scorner is his
name, that deals in proud wrath ; never did any man more an-
swer that name than Haman here, in whom pride and wrath
have so much the ascendant. See him,
I. Puffed up with the honour of being invited to Esther's
feast. He was joyful and glad of heart at it, v. 9. Observe
with what a high gust he speaks of it, (v. 12.) how he values
himself upon it, and how near he thinks it brings him to the
perfection of felicity, that Esther the queen did let no man
come with the king to the banquet, but his mighty self, and
he thought it was because she was exceedingly charmed with
his conversation, that the next day she had invited him also to
come with the king; none so fit as he to bear the king com-
pany. Note, Self-admirers and self-flatte ers are really self-
deceivers. Haman pleased himself with the fancy, that the
queen, by this repeated invitation, designed to honour him,
whereas really she designed to accuse him, and, in calling
him to the banquet, did but call him to the bar. What mag-
nifying-glasses do proud men look at their faces in.' And how
does the pride of their heart deceive them Obad. iii.
II. Vexing and fretting at the slight that Mordecai put up-
on him, and thereby made uneasy to himself, and to all about
him. 1. Mordecai was as determined as ever ; he stood not
up, nor moved for him, v. 9. What he did was from a princi-
ple of conscience, and therefore he persevered in it, and would
not cringe to Haman, no not when he had reason to fear him,
and Esther herself complimented him. He knew God could
and would deliver him and his people from the rage of Ha-
man, without any such mean and sneaking expedients to
mollify him. They that walk in holy sincerity, may walk in
holy security, and go on in their work, not fearing what man
can do unto them. He that walks wºrightly, walks surely."
2. Haman can as ill bear it as ever; nay, the higher he is
lifted up, the more impatient he is of contempt, and the more
enraged at it. (1.) It made his own spirit restless, and put
im into a grievous agitation; he was full of indignation,
(v. 9.) and yet refrained himself, v. 10. , Gladly would he
have drawn his sword, and run Mordecai through for affront-
ing him thus, but he hoped shortly to see him fall with all the
Jews; and, therefore, with much ado, prevailed with himself
to forbear stabbing him. What a struggle had he in his own
bosom between his anger, which required Mordecai's death
immediately, (Oh that I had of his flesh ; I cannot be satisfied ?
Job xxxi. 31.) and his malice, which had determined to wait
for the general massacre . Thus thorns and snares are in the
way of the froward. (2.) It made all his enjoyments sapless.
This little affront, which he received from Mordecai, was the
dead fly which spoiled all his pot of precious ointment; he
owned it himself in the presence of his wife and friends, to the
everlasting reproach of a proud and discontented mind, that
he had no comfort in his estate, preferment, and family, as
long as Mordecai lived, and had a place in the king's gate, v.
10–13. He took notice of his own riches and honours, the
numerousness of his family, and the high posts to which he
was advanced, that he was the darling º #" prince, and the
BEFoEE CHRIST, 510.
The king remembers Mordecai.
ESTHER, WI.
idol of the court ; and yet all this avails him notnºng, as long
as Mordecai is unhanged. Those that are disposed to be un-
easy, will never want something or other to be uneasy at.
Such are proud men, that though they have much to their mind,
if they have not all to their mind, it is as nothing to them.
The thousandth part of what Haman had would serve to make
a humble modest man as much of a happiness as he expects
from this world; and yet Haman complains as passionately
as if he had been sunk into the lowest degree of poverty and
disgrace. -
III. Meditating revenge, and assisted therein by his wife
and his friends, v. 14. #. saw how gladly he would dis-
pense with his own resolution, of deferring the slaughter till
the time determined by the lot, and therefore advise him to
* take an earnest and foretaste of the satisfaction he then ex-
pected, in the speedy execution of Mordecai ; let him have
that to please him at the moment : and, having as he thought,
made sure the destruction of all the Jews, at the time appoint-
ed, he will not think scorn, for the present, to lay hands on
Mordecai alone. 1. For the pleasing of his fancy, they advise
him to get a gallows ready, and to have it set up before his
own door ; that, as soon as ever he could get the warrant
signed, there might be no delay of the execution, he would
‘not need so much as to stay the making of the gallows. This
is very agreeable to Haman, who has the gallows made, and
fixed immediately ; it must be fifty cubits high, or as near that
as might be, for the greater disgrace of Mordecai, and to make
him a spectacle to every one that passed by ; and it must be
before Haman's door, that all men might take notice it was to .
the idol of his revenge that Mordecai was sacrificed, and that
he might feed his eyes with the sight. 2. For the gaining of
his point, they advise him to go early in the morning to the
king, and get an order from him for the hanging of Mordecai,
which, they doubted not, would be readily granted to one who
was so much the king’s favourite, and who had so easily ob-
tained an edict for the destruction of the whole nation of the
Jews ; there needed no feigned suggestion, it was enough if
he let the king know that Mordecai, in contempt of the king’s
command, refused to reverence him. And now we leaye
Haman to go to bed, pleased with the thoughts of seeing Mor-
decai hanged the next day, and then going merrily to the
banquet, and not dreaming of handselling his own gallows.
CHAP. VI.
It is a very surprising scene that opens in this chapter. , Haman, when he
ſhoped to bel'ſordecai's judge, was made his page, to his great confusion
and mortification ; and thus way was made for the defeat of Haman's
plot, and the deliverance of the Jews. . I. The providence of God recom-
mends Mordecai in the night to the king's favour, v. 1–3. II. Haman,
who came to incense the king against him, is employed as an instrument of
the king's favour to him, v.4—ll. III. From this his friends read him
his doom, which is executed in the next chapter, v. 12–14. And now it
appears that Esther's intercession for her people was happily adjourned,
De die in diem—From day to day.
I N that night could not the king sleep; and
he commanded to bring the book of records
of the Chronicles; and they were read before the
king. 2 And it was found written, That Mordecai
had told of Bigthana and Teresh, two of the king’s
chamberlains, the keepers of the door, who sought
to lay hand on the king Ahasuerus. 3 And the
king said, What honour and dignity hath been done
to Mordecai for this? Then said the king’s servants
that ministered unto him, There is nothing done for
him.
How Satan put it into the heart of Haman to contrive Mor-
decai’s death, we read in the foregoing chapter; how God
put it into the heart of the king to contrive Mordecai’s honour,
we are here told. Now, if the king’s word will prevail above
Haman’s, (for though Haman be a great man, the king in the
throne must be above him,) much more will the counsel of God
stand, whatever devices there are in men's hearts: it is to no
purpose therefore for Haman to oppose it, when both God and
the king will have Mordecai honoured, and in this juncture
too, when his preferment, and Haman’s disappointment, would
help to ripen the great affair of the Jewish deliverance, for the
effort that Esther was to make towards it the next day. Some-
times delay may prove to have been good conduct. Stay a
while, and we may have done the sooner : Cunctando resti-
tuit rem—He conquered by delay. Let us trace the steps which
Providence took toward the advancement of Mordecai.
I. On that night could not the king sleep. His sleep fled
away, so the word is ; and perhaps, like a shadow, the more
carefully he Purs:º the further it went from him. Some-
l -
not command one hour's sleep.
times we cannot sleep, because we fain would sleep. Even
after a banquet of wine, he could not sleep, when Providence
had a design to serve in keeping him waking. We read of no
bodily indisposition he was under that might break his sleep,
but God, whose gift sleep is, withheld it from him. Those that
are ever so Inuch resolved to cast away care, cannot always
do it; they find it in their pillows, when they neither expect
nor welcome it. He that commanded 127 provinces, could
- Perhaps the charms of
Esther’s conversation, the day before, gave occasion to his
heart to reproach him for neglecting her, and banishing her his
presence, though she was the wife of his bosom, for above
thirty days; and that might keep him waking. An offended
conscience can find a time to speak, when it will be heard.
II. When he could not sleep, he called to have the book of
records, the journals of his reign, read to him, v. 1. Surely
he did not design that that should lull him asleep, it would
rather fill his head with cares, and drive away sleep ; but
God put it into his heart to call for them, rather than for
music or songs, which the Persian kings used to be attended
with, (Dan. vi. 18.) and which would have been more likely
to compose him to rest. When men do that which is unac-
countable, we know not what God intends by it. Perhaps he
would have this book of business read to him, that he might
improve time, and be forming some useful projects. Had 11
been king David’s case, he would have found some other
entertainment for his thoughts ; when he could not sleep, he
would have remembered God, and meditated upon him ;
(Ps. lxiii. 6.) and if he would have had any book read to him,
it would have been his Bible; for in that law did he meditate
day and night. ' º - .
#. The servant that read to him, either lighted first on
that article which concerned Mordecaj, or, reading long,
came to it at length. Among other things, it was found
written, that Mordecai had discovered a plot against the life.
of the king, which prevented the execution of it, v. 2. Mor-
decai was not in such favour at court, that the reader should
designedly pitch upon that place, but Providence directed him.
to it; nay, if we may believe the Jews’ tradition, (as Bishop.
Patrick relates it,) opening the book at this place, he turned
over the leaves and would have read another part of the book,
but the leaves flew back again to the same place where he
opened it ; so that he was forced to read that paragraph.
How Mordecai’s good service was recorded, we read, ch. ii.
23. and here it is found upon record.
IV. The King inquired what honour and dignity had been
done to Mordecai for this ; suspecting that this good service
had gone unrewarded, and, like Pharaoh’s butler, remember-
ing it as his fault this day, Gen. xli. 9. Note, The law of
gratitude is a law of nature. We ought particularly to be
grateful to our inferiors, and not to think all their services
such debts to us, but that they make us indebted to them.
Two rules of gratitude may be gathered from the king’s in-
vants informed him.
quiry here. 1. Better honour than nothing ; if we cannot, or
need not, make a recompence to those who have been kind to
us, yet let us do them honour, by acknowledging their kindness-
es, and owning our obligations to them. 2. Better late than never.
If we have long neglected to make grateful returns for good
offices done us, let us, at length, bethink ourselves of our debts.
W. The servants informed him, that nothing had been done
to Mordecai for that eminent service ; in the king’s gate he
sat before, and there he still sat. Note, I It is common for
great men to take little notice of their inferiors. The king
knew not whether Mordecai was preferred or no, till his ser-
High spirits take a pride in being care-
less and unconcerned about those that are below them, and
ignorant of their state. The great God takes congnizance of
the meanest of his servants, knows what dignity is done them,
and what disgrace. 2. Humility, modesty, and self-denial,
though, in God’s account of great price, yet commonly hinder
men’s preferment in the world. Mordecai rises no higher
than the king's gate, while proud ambitious Haman gets the
king’s ear and heart; but though the aspiring rise fast, the
humble stand fast. Honour makes proud men giddy, but
wpholds the humble in , spirit, Prov. xxix. , 23. 3. Honour
and dignity are rated high in the king’s books. He does not
ask, What reward has been given Mordecai? What money?
What estate 1 But only, What honour ! A poor thing, and
which, if he had not wherewith to support it, would be but a
burthen. 4. The greatest merits, and the best services, are
often overlooked, and go unrewarded among men ; little
honour is done to those who best deserve it, are fittest for it,
and would do most good with it. See Eccl. ix. 14–16. The
acquisition of wealth and honour is usually a perfect lottery,
in which they that venture least commonly carry off the best
BEFORE CHRIST, 510.
ESTHER, WI. Mordecai honoured by the king.
*-
prize. Nay, 5. Good services are sometimes so far from being
a man's preferment, that they will not be his protection : Mor-
decai is, at this time, by the king’s edict, doomed to destruc-
tion, with all the Jews, though it is owned that he deserved
dignity. Those that faithfully serve God, need not fear being
thus ill-paid. - -
4 And the king said, Who is in the court 2 (Now
Haman was come into the outward court of the
king’s house, to speak unto the king to hang Mor-
decai on the gallows that he had prepared for him.
5 And the king’s servants said unto him, Behold,
Haman standeth in the court. And the king said,
Let him come in. 6 So Haman came in. And the
king said unto him, What shall be done unto the
man whom the king delighteth to honour 2 (Now
Haman thought in his heart, To whom would the
king delight to do honour more than to myself?) 7
And Haman answered the king, For the man whom
the king delighteth to honour, 8 Let the royal ap-
parel be brought which the king useth to wear, and
the horse that the king rideth upon, and the crown-
royal which is set upon his head : 9 And let this
apparel and horse be delivered to the hand of one
of the king’s most noble princes, that they may array
the man withal whom the king delighteth to honour,
and bring him on horseback through the street of the
city, and proclaim before him, Thus shall it be done
to the man whom the king delighteth to honour. 10
Then the king said to Haman, Make haste, and
take the apparel and the horse, as thou hast said,
and do even so to Mordecai the Jew that sitteth at
the king’s gate: let nothing fail of all that thou hast
spoken. 11 Then took Haman the apparel, and
the horse, and arrayed Mordecai, and brought him
on horseback through the street of the city, and pro-
claimed before him, Thus shall it be done unto the
man whom the king delighteth to honour.
It is now morning, and people begin to stir,
I. Haman is so impatient to get Mordecai hanged, that he
comes early to court, to be ready at the king’s levee, before
any other business was brought before him, to get a warrant
for his execution, (v. 4.) which he makes sure that he shall
have at the first word. The king would gratify him in a
greater thing than that ; and he could tell the king, that he
was so confident of the justice of his request, and the king’s
favour to him in it, that he had got the gallows ready ; one
word from the king would complete his satisfaction.
II. The king is so impatient to have Mordecai honoured,
that he sends to know who was in the court, that was fit to be
employed in it. Word is brought him, that Haman is in the
court, v. 5. Let him come in, says the king ; the fittest man to
be made use of, both in directing and in dispensing the king’s
favour; and the king knew nothing of any quarrel he had
with Mordecai. Haman is brought in immediately, proud of
the honour done him, in being admitted into the king’s bed-
chamber, as it should seem, before he was up ; for let the king
but give orders for the dignifying of Mordecai, and he will be
easy in his mind, and try to sleep. Now Haman thinks he
has the fairest opportunity he could wish for, to solicit against
Mordecai ; but the king’s heart is as full as his, and it is fit
he should speak first. -
III. The king asks Haman, how he should express his fa-
vour to one whom he had marked for a favourite. What shall
be done to the man whom the king delights to honour? v. 6.
Note, It is a good property in kings, and other superiors, to
delight in bestowing rewards, and not to delight in punish-
Ing. Parents and masters should take a pleasure in com-
mending and encouraging that which is good in those under
their charge. -
. IV. Haman concludes that he himself was the favourite
intended, and therefore prescribes the highest expressions of
honour that could, for once, be bestowed upon a subject.
His proud heart presently suggested, To whom will the king de-
light to do honour more than to myself? “No one deserves it
so well as I,” thinks Haman “nor stands so fair for it.” See
how men’s pride deceives them. 1. Haman had a better
opinion of his merits than there was cause for. He thought
none so worthy of honour as himself; it is a foolish thing for
having his head covered.
us thus to think ourselves the only deserving persons, or more
deserving than any other. The deceitfulness of our own
hearts appears in nothing so much as in the good conceit we
have of ourselves and our own performances, against which
we should therefore constantly watch and pray. . 2. He had a
better opinion of his interest than there was reason for. He
thought the king loved and valued no one but himself, but he
was deceived. We should suspect that the esteem which
others profess for us is not so great as it seems to be, or as we
are sometimes willing to believe it is, that we may not think
too well of ourselves, nor place too much confidence in others.
How Haman thinks he is carving out honour for himself,
and therefore does it very liberally, v. 8, 9. Nay, he does it
presumptuously, prescribing honours too great to be conferred
upon any subject; That he must be dressed in the royal robes,
wear the royal crown, and ride the king's own horse : in short,
he must appear in all the pomp and grandeur of the king
himself, only he must not carry the sceptre, the emblem of
power. He must be attended by one of the king's most noble
princes, who must be his lacquey, and all the people must be
made to take notice of him, and do him reverence ; for he
must ride in state through the streets, and it must be proclaim-
ed before him, for his honour, and the encouragement of all to
seek the ruler’s favour, Thus shall it be done to the man whom
the king delights to honour, which had the same intention with
that which was proclaimed before Joseph, Bow the knee ; for
every good subject will honour those whom the king delights
to honour. And shall not every good Christian then honour
those whom the King of kings delights to honour, and call the
saints which are on the earth, the earcellent ones 2
V. The king confounds him with a positive order, that he
should immediately go himself, and put all this honour upon
Mordecai the Jew, p. 10. If the king had but said, as Haman
expected, Thou art the man, what a fair opportunity would ho
have had to do the errand, he came on, and to have desired,
that, to grace the solemnity of his triumphs, Mordecai, his
sworn enemy, might be hanged at the same time ! ... But how
is he thunder-struck, when the king bids him not order all this
to be done, but to do it himself to Mordecai the Jew, the very
man he hated above all men, and whose ruin he was now de-
signing ! Now, it is to no purpose to think of moving any
thing to the king against Mordecai, when he is the man whom
the king delights to honour. Solomon says, The heart of the
king is unsearchable, (Prov. xxv. 3.) but it is not un-
changeable. gº
VI. Haman dares not dispute, nor so much as seem to dis-
like, the king’s order, but, with the greatest regret and reluc-
tancy imaginable, brings it to Mordecai, who, I suppose, did
no more cringe to Haman now than he had done, valuing his.
counterfeit respect no more than he had valued his concealed
malice. The apparel is brought, Mordecai is dressed up, and
rides in state through the city, recognized as the king’s favour-
ite, v. 11. It is hard to say which of the two put a greater
force upon himself; proud Haman, in putting this honour
upon Mordecai, or humble Mordecai, in accepting it: the
king would have it so, and both must submit. Upon this ac-
count, it was agreeable to Mordecai, as it was an indication of
the king's favour, and gave hope that Esther would prevail for
the reversing of the edict against the Jews. -
12 And Mordecai came again to the king’s gate :-
but Haman hastened to his house mourning, and
13 And Haman told
Zeresh his wife and all his friends every thing that
had befallen him. Then said his wise men and
Zeresh his wife unto him, If Mordecai be of the seed;
of the Jews, before whom thou hast begun to fall,
thou shalt not prevail against him, but shalt surely
fall before him. 14 And while they were yet talking;
with him, came the king’s chamberlains, and hasted
to bring Haman unto the banquet that Esther had
prepared. -
We may here observe, I. How little Mordecai was puffed up.
with his advancement. He came again to the king's gate ; (v.
12.) he returned to his place, and the duty of it immediately,
and minded his business as close as he had done before.
Honour is well bestowed on those that are not made proud.
and idle by it, and will not think themselves above their
business. - - e ‘, ‘Tº º g
II. How much Haman was cast down with his disappoint-
ment. He could not bear it ; to wait upon any man, espe-
cially Mordecai, and at this time, when he hoped to have seen
him hanged, was enough to break authºroud heart as he
BEFoEE CHRIST, 510.
Isther charges Haman.
ESTHER, VII.
mad. He hasted to his house mourning, and having his head
covered, as one that looked upon himself sunk, and in a man-
ner condemned. What harm had it done him to stoop thus
to Mordecai? Was he ever the worse for it 2 Was it not what he
himself proposed to be done by one of the king’s most noble
sprinces 2 Why then should he grudge to do it himself." But
that will break a proud man’s heart, which would not break a
inumble man’s sleep. . .
III. How his doom was, out of this event, read him by his
wife and his friends; “If Mordecai be, as they say he is, of
the seed of the Jews, before whom thou hast begun to fall, though
but in a point of honour, never expect to prevail against him,
for thou shalt surely fall before him,” v. 13. , Miserable com-
forters are they all ; they did not advise him to repent, and
ask Mordecai’s pardon for his bad design against him, but
foretell his destiny as fatal and unavoidable. Two things they
foresee, 1. That Haman would be disappointed in his enter-
prise against the Jews : “ Thow shalt not prevail, to root out
that people ; Heaven plainly fights against thee. 2. That he
himself would be destroyed : Thow shalt surely fall before him.
The contest between Michael and the dragon will not be a
drawn battle, no, Haman must fall before Mordecai. Two
things they ground their prognostications upon. (1.) This
Mordecai is of the seed of the Jews; feeble Jews, their enemies
sometimes called them, but formidable Jews they sometimes
found them. They are a holy seed, a praying seed, in cove-
nant with God, and a seed that the Lord hath all along bless-
ed, and therefore let not their enemies expect to triumph over
them. (2.) Haman had begun to fall, and therefore he is cer-
tainly a gone man. It has been observed of great court-
favourites, that when once they have been frowned upon, they
have fallen utterly, as fast as they rose; it is true of the
church’s enemies, that when God begins with them, he will
make an end. As for God, his work is perfect. .
IV. How seasonably he was now sent for to the banquet
that Esther had prepared, v. 14. He thought it seasonable,
ân hopes it would revive his drooping spirits, and save his
sinking honour. But, really, it was seasonable, because his
spirits being broken by this sore disappointment, he might
the more easily be run down by Esther's complaints against
him. The wisdom of God is seen in timing the means of his
church’s deliverance, so as to manifest his own glory.
CHAP. VII.
#e are now to attend the second banquet to which the king and Haman
were invited : and there, I. Esther presents her petition to the king for
her life, and the life of her people, v. 1–4. II. She plainly .# the
king that Haman was the man who designed her ruin, and the ruin of all
her friends, v. 5, 6. III. The king, thereupon, gave orders for the
hanging of Haman upon the gallows that he had prepared for Mordecai,
which was done accordingly, v. 7–10. And thus, by the destruction of
the plotter, a good step was taken toward the defeating of the plot.
§ O the king and Haman came to banquet with
. Esther the queen. 2 And the king said again
unto Esther, on the second day, at the banquet of wine,
What is thy petition, queen Esther ? and it shall be
granted thee: and what is thy request ? and it shall be
performed, even to the half of the kingdom. 3 Then
Esther the queen answered and said, If I have found
favour in thy sight, O king, and if it please the king,
let my life be given me at my petition, and my people
at my request: . 4. For we are sold, I and my people,
ito be destroyed, to be slain, and to perish : but if we
had been sold for bondmen and bond women, I had
held my tongue, although the enemy could not
countervail the king's damage. 5 Then the king
Ahasuerus answered and said unto Esther the queen,
Who is he? and where is he, that durst presume in
his heart to do so 2 6 And Esther said, The adver-
sary and enemy is this wicked Haman. Then Ha-
man was afraid before the king and the queen.
The king in humour, and Haman out of humour, meet at
Esther’s table. Now here,
I. The king urges Esther, a third time, to tell him what her
request was, for he longed to know, and repeats his promise,
that it should be granted, v. 2. If the king had now forgotten
that Esther had an errand to him, and had not again asked
what it was, she could scarcely have known how to renew it
herself; but he was mindful of it, and now was bound with
the threefold cord of a promise thrice made to favour her.
II. Esther, at length, surprises the king with a petition, not
for wealth or honºr the preferment of some of her friends
)
to some high post, which the king expected, but for the pre-
servation of herself and her countrymen from death and de-
struction, v. 3, 4. Even a stranger, a criminal, shall be per-
mitted to petition for his life : but that a friend, a wife, should
have occasion to present such a petition, was very affecting ;
Let my life be given me at my petition, and my people at my re-
quest. Two things bespeak #. to be very precious, and fit
to be saved, if innocent, at any expense: 1. Majesty. If it
be a crowned head that is struck at, it is time to stir : Esther's
was such : “Let my life be given me. If thou hast any affec-
tion for the wife of thy bosom, now is the time to show it, for
that is the life that lies at stake.” 2. Multitude. If they be
many lives, very many, and those no way forfeited, that are
aimed at, no time should be lost, nor pains spared, to prevent
the mischief. “It is not a friend or two, but my people, a
whole nation, and a nation dear to me, for the saving of
which I now intercede.” - • .
To move the king the more, she suggests, (1.) That she
and her people were bought and sold. They had not sold
themselves by any offence against the government, but were
sold to gratify the pride and revenge of one man. (2.) That
it was not their liberty only, but their lives, that were sold.
“Had we been sold” (says she) ‘‘ into slavery, I would not
have complained, for, in time, we might have recovered our
liberty, though the king would have made but a bad bargain
of it, and not have increased his wealth by owr price. Whatever
had been paid for us, the loss of so many industrious hands
out of his kingdom, would have been more damage to the
treasury than the price would countervail.” To persecute
good people is as impolitic as it is impious, and a manifest
wrong to the interests of princes and states; they are weak-
ened and impoverished by it. But this was not the case. We
are sold (says she) to be destroyed, to be slain, and to perish ;
and then it is time to speak. She refers to the words of the
decree, (ch. iii. 13.) which aimed at nothing short of their
destruction ; this would touch in a tender part; if there were
any such in the king's heart, and would bring him to relent.
III. The king stands amazed at the remonstrance, and asks,
(v. 5.) “ Who is he, and where is he, that durst presume in his
heart to do so? What! contrive the murder of the queen and
all her friends? Is there such a man, such a monster rather,
in nature ? Who is he, and where is he, whose heart has filled him
to do so?” Or, Who hath filled his heart ; he wonders, 1. That
any one should be so bad as to think such a thing ; Satan cer-
tainly filled his heart. 2. That any one should be so bold as
to do such a thing ; should have his heart so fully set in him
to do wickedly ; should be so very daring 3 Note, (1.) It is
hard to imagine that there should be such horrid wickedness
committed in the world as really there is. Who, where is he,
that dares, presumes to question the being of God and his
providence, to banter his oracles, profane his name, persecute
his people, and yet bid defiance to his wrath 3 Such there
are, to think of whom is enough to make horror take hold of us,
Ps. cxix. 53. (2.) We sometimes startle at the mention of that
evil which yet we ourselves are chargeable with. Ahasuerus
is amazed at that wickedness which he himself was guilty of ;
for he consented to that bloody edict against the Jews. Thou
art the man, might Esther too truly have said. - .
IV. Esther plainly charges Haman with it before his face ,
“Here he is, let him speak for himself, for therefore he is in-
vited. The adversary and enemy is this wicked Haman ; (v.
6.) it is he that has designed our murder, and, which is worse,
has basely drawn the king in to be particeps criminis—a par-
taker of his crime, ignorantly agreeing to it. - -
T. Haman is soon apprehensive of his danger : he was
afraid before the king and queen ; and it was time for him to
fear, when the queen was his prosecutor, and the king his
judge, and his own conscience a witness against him ; and
the surprising operations of Providence against him, that
same morning, could not but increase his fear. Now he has
little joy of his being invited to the banquet of wine, but finds
himself in straits, when he thought himself in the fulness of
his sufficiency. He is cast into a net by his own feet.
7 And the king, arising from the banquet of wine
in his wrath, went into the palace-garden : and Ha-
man stood up to make request for his life to Esther
the queen : for he saw that there was evil determin-
ed against him by the king. 8 Then the king re-
turned out of the palace-garden into the place of the
banquet of wine; and Haman was fallen upon the
bed whereon Esther was. Then said the king, Will
he force the queen also before me in the house 2
BEFORE CHRIST, 510.
Haman hanged.
EST.H.E.R., VIII.
As the word went out of the king's mouth, they
covered Haman’s face. 9 And Harbonah, one of
the chamberlains, said before the king, Behold also,
the gallows fifty cubits high, which Haman had
made for Mordecai, who had spoken good for the
Then the
king said, Hang him thereon. 10 So they hanged
Haman on the gallows that he had prepared for
king, standeth in the house of Haman.
Mordecai. Then was the king’s wrath pacified.
Here, I. The king retires in anger. He rose from table in
a great passion, and went into the palace garden to cool him-
self, and to consider what was to be done, v. 7. He sent not
for his seven wise counsellors who knew the times, being ashamed
to consult with them about the undoing of that which he had
rashly done without their knowledge or advice; but he went
to walk in the garden awhile, to compare in his thoughts what
Esther had now informed him of, with what had formerly
passed between him and Haman. And we may suppose him,
1. Vexed at himself, that he should be such a fool as to doom
a guiltless nation to destruction, and his own queen among
the rest, upon the base suggestions of a self-seekingman, with
out, examining the truth of his allegations. They that do things
with self-will, reflect upon them afterward with self-reproach.
2. Vexed at Haman, whom he had laid in his bosom, that he
should be such a villain as to abuse his interest in him, to draw
him to consent to so wicked a measure. When he saw himself
betrayed by one he had caressed, he was full of indignation
at him; yet he would say nothing, till he had taken time for
second thoughts, to see whether they would make the matter
better,9r worse than it first appeared, that he might proceed
accordingly. When we are angry, we should pause a while,
before we come to any resolution, as those that have a rule.
over our own spirits, and are governed by reason.
life. He might easily perceive, by the king's hasty flying out
of the room, that there was evil determined against him. For
the wrath of a king, such a king, is as the roaring of a lion, and
as messengers of death ; and now see, 1
who of late had been neglected, and doomed to the slaughter,
tanguam ovis-as a sheep : now her sworn enemy owns that he
lies at her mercy, and begs his life at her hand. Thus did God
ºfgard the low estate of his handmaiden, and scatter the proud in
the imagination of their hearts, Luke i. 48,51. Compare with.
this that promise made to the Philadelphian church, (Rev. iii.
9.) I will make them of the synagogue of Satan to come and to
worship before º, feet, and to know that I have loved thee. The
day is coming w
Father Abraham, send Lazarus ; The upright shall have domi-
nion in the morning.
III. The king returns yet more exasperated against Haman. |
The more he thinks of him, the worse he thinks of him, and of |
what he had done. It was but lately, that everything Haman
said and did, even that which was most criminal, was taken
well, and construed to his advantage; now, on the contrary,
what Haman did, that was not only innocent, but a sign of
repentance, is ill taken, and, without colour of reason, con-
strued to his disadvantage. He lay in terror at Esther's feet,
to beg for his life; What! (says the king,) will he force the
queen also before me in the house? Not that he thought he had
any such intention, but, having been musing on Haman's de-
sign to slay the queen, and finding him in this posture, he
takes occasion from it thus to vent his passion against Haman,
as a man that would not scruple at the greatest and most im:
pudent piece of wickedness. “He designed to slay the queen,
and to slay her with me in the house; will he in like manner
force her ? What! ravish her first, and then murder her ? He
that had a design upon her life, may well be suspected to have
a design upon her chastity.” . .
. . IV. Those about him were ready to be the instruments of
his wrath. The courtiers, that adored Haman when he was
the rising sun, set themselves as much against him now that
he is a falling star, and are even glad of an occasion to run
him down ; so little sure can proud men be of the interest they
think they have. 1. As soon as the king spake an angry word,
they covered Haman's face as a condemned man, no worthy
. How mean Haman
looks, when he stands up first, and then falls down at Esther’s
feet, to beg she would save his life, and take all he had. . They
that are most haughty, insolent, and imperious, when they are
in power and, prosperity, are commonly the most abject and
poor spirited, when the wheel turns upon them. Cowards,
they say, are most cruel, and then consciousness of their cruel!!
ty, makes them the more cowardly. 2. How great Esther looks,
- * - - - - en, those that hate and persecute God’s chosen, H.,
ºnes would gladly be beholden to them : Give us of your oil;
-------sº
any more either to see the king, or to be seen by him ; they
marked him for execution. Those that are hanged, commonly
have their faces covered. See how ready the servants were to
take the first hint of the king's mind in this matter. Turba,
Roma sequitur fortunam, ut semper, et odit damnatos—The Ro-
'man populace change as the aspects of fortune do, and always
oppress the fallen. If Haman be going down, they all, cry,
“Down with him.” 2. One of them, that had been lately
sent to Haman’s house, to fetch him to the banquet, informed
the king of the gallows which Haman had prepared for Mor-
decai, v. 9. Now that Mordecai is the favourite, the cham-
berlain applauds him; he spake good for the king, and, Haman,
being in disgrace, every thing is taken notice of that might
make against him, incense the king against him, and fill up
the measure of his iniquity. * . ...
V. The king gives orders that he should be hanged upon his
own gallows, which was done accordingly, nor was he so much
as asked what he had to say why this judgment should not be:
passed upon him, and execution awarded. The sentence is.
short, Hang him thereon ; and the execution speedy, So they
hanged Haman on the gallows, v. 10. See here, 1. Pride
brought down. He that expected every one to do him rever-
ence is now made an ignominious spectacle to the world, and
himself sacrificed to justice, who disdained that less than'a.
whole nation should be sacrificed to his revenge. God resists
the proud : and those whom he resists will find him irresistible.
2. Persecution punished. Haman was, upon many accounts,
a wicked man, but his enmity to God’s church was his most
provoking crime; for that the God to “whom vengeance be-
longs here reckons with him, and, though his plot was defeat-
ed, gives him according to the wickedness of his endeavours, Ps.
xxviii. 4. 3. Mischief returned upon the person himself that
contrived it; the wicked snared in the work of his own hands,
Ps. vii. 15, 16; ix. 15, 16. Haman is justly hanged on the
| very gallows he had unjustly prepared for Mordecai. If he
II. Haman becomes a humble petitioner to the queen for his
had not set up that gallows, perhaps the king would not have
thought of ordering him to be hanged; but if he rear a gallows
for the man whom the king delights to honour, the thought is
very natural, that he should be ordered to try it himself, and
See how it fits him, see how he likes it. The enemies of God’s
church have often been thus taken in their own craftiness. In
the morning, Haman was designing himself for the robes, and
Mordecai for the gallows; but the tables are turned; Mordecai
has the crown, Haman the cross. The Lord is known by such.
judgments. See Prov. xi. 8; xxi. 18. w . . . . . . . .
Lastly, The satisfaction which the king had in this execu-
tion. #e. was the king's wrath pacified, and not till then. He
was as well pleased in ordering Haman to be hanged, as in
ordering Mordecai to be honoured. Thus shall it be doñe to:
the man whom the king, delights to take vengeance on.: ;God.
saith of wicked men, (Ezek. v. 13.) I will cause my fury to
rest upon them, and I will be comforted.
CHAP. VIII
He left the plotter hanging, and are now to see what becomes of his plot.
His plot was to raise an estate for himself; and all his estate, being
confiscated for treason, is given to Esther and Mordecai, v. 1, 2., If.
His plot was to ruin the Jews ; and as to that, 1. Esther earnestly in-
tercedes for the reversing of the edict against them, v. 3–6. 2. It is,
in effect, done by another edict here published, empowering the Jews to
stand up in their own defence against their enemies, v. 7–14. FEI.
This occasions great joy to the Jews, and all their friends, v. 15–17. .
1 N that day did the king Ahasuerus give the
\_W house of Haman, the Jews’ enemy, unto
Esther the queen: and Mordecai came before the
king ; for Esther had told what he was unto her.
2 And the king took off his ring, which he hād
taken from Haman, and gave it unto Mordecai.
And Esther set Mordecai over the house of Haman.
Tt was but lately that we had Esther and Mordecai in teåfs
and in fears, but fasting and praying; now let us see how to
them there arose light in darkness. . . . . .3
1. Here is Esther enriched. Haman was hanged as a traitor,
therefore his estate was forfeited to the crown, and the king
gave it all to Esther, in recompence for the fright that wicked
man had put her into, and the vexation he had created her,
v. 1. His houses and lands, goods and chattels, and all the
money he had heaped up, while he was prime-minister of state,
(which, we may suppose, was no little,) are given to Esther,
they are all her own, added to the allowance she already had.
Thus is the wealth of the sinner laid up for the just; and the
innocent divides the silver, Prov. xiii. 22. Job xxvii. 17, 18.
What Haman would have done mischief with, Esther will do
good with ; and estates are to be valuedº they are used.
BEFoRE CHRIST, 510,
Decree in favour of the Jews.
ESTHER, W111.
*—
* 2. Mordecai advanced. His pompous procession, this morn-
ing, through the streets of the city, was but a sudden flash or
blaze of honour: but here we have more durable and gainful
‘preferments to which he was raised, which yet the other hap-
pily made way for.
(1.) He is now owned as the queen's cousin, which, till
now, though Esther had been four years queen, for aught that
appears, the king did not know. So humble, so modest a
man was Mordecai, and so far from being ambitious of a place
at court, that he concealed his relation to the queen, and her
obligations to him as her guardian, and never made use of her
interest for any advantage of his own. Who but Mordecai
could have taken so little notice of so great an honour ! But
now he was brought before the king, introduced, as we say, to
kiss his hand; for now, at length, Esther had told what he was
to her, not only near akin to her, but the best friend she had
in the world, who took care of her when she was an orphan,
and one whom she still respected as a father. Now the king
finds himself, for his wife's sake, more obliged than he thought
he had been, to delight in doing honour to Mordecai. How
great were the merits of that man, to whom both king and
queen did, in effect, owe their lives! Being brought before
the king, to him, no doubt, he bowed, and did reverence,
*hough he would not to Haman an Amalekite.
(2.) The king makes him lord privy-seal in the room of
JHaman; all the trust he had reposed in him, and all the
power he had given him, are here transferred to Mordecai ;
for the ring which he had taken from Haman, he gave to Mor-
decai, and made this trusty humble man as much his fa-
yourite, his confidant, and his agent, as ever that proud per-
fidious wretch was ; a happy change he made of his bosom
friend, and so, no doubt, he and his people soon found it.
(3.) The queen makes him her steward, for the manage-
ment of Haman's estate, and for getting and keeping posses-
‘sion of it. She set Mordecai over the house of Haman. See
the vanity of laying up treasure upon earth ; he that heapeth
up riches knoweth not who shall gather them, (Ps. xxxix. 6.)
'not only whether he shall be a wise man or a fool, (Eccl. ii. 19.)
but whether, he shall be a friend or an enemy. With what
dittle pleasure, nay, with what constant vexation, would Ha-
'man have looked upon his estate, if he could have foreseen
that Mordecai, the man he hated above all men in the world,
‘should have rule over all that wherein he had laboured, and
thought that he showed himself wise ! It is our interest,
therefore, to make sure those riches which will not be left be.
'hind, but will go with us to another world.
3 And Esther spake yet again before the king,
and fell down at his feet, and besought him with
tears to put away the mischief of Haman the Agag-
ite, and his device that he had devised against the
Jews. 4 Then the king held out the golden sceptre
toward Esther. So Esther arose, and stood before
the king,
I have found favour in his sight, and the thing seem
right before the king, and I be pleasing in his eyes,
det it be written to reverse the letters devised by
Haman the son of Hammedatha the Agagite, which
he wrote to destroy the Jews which are in all the
king's provinces: 6 For how can I endure to see
the evil that shall come unto my people 2 or how
can I endure to see the destruction of my kindred 2
7 Then the king Ahasuerus said unto Esther the
“queen, and to Mordecai the Jew, Behold, I have
given Esther the house of Haman, and him they
have hanged upon the gallows, because he laid his
hand upon the Jews. 8 Write ye also for the Jews,
as it liketh you, in the king's name, and seal it with
the king’s ring : for the writing which is written in
the king's name, and sealed with the king's ring,
may no man reverse. 9 Then were the king’s scribes
called at that time in the third month, that is, the
month Sivan, on the three and twentieth day there-
of: and it was written, according to all that Mor-
decai commanded, unto the Jews, and to the lieu-
tenants, and the deputies and rulers of the provinces
which are from India unto Ethiopia, an hundred
£wenty, and seven provinces, unto every province
according to ºwriting thereof, and unto every
8
5 And said, If it please the king, and if
people after their language, and to the Jews accord-
ing to their writing, and according to their language.
10 And he wrote in the king Ahasuerus’ name, and
sealed it with the king’s ring ; and sent letters by
posts on horseback, and riders on mules, camels,
and young dromedaries: l l Wherein the king
granted the Jews which were in every city to gather
themselves together, and to stand for their life, to
destroy, to slay, and to cause to perish, all the
power of the people and province that would assault
them, both little ones and women, and to take the
spoil of them for a prey. 12 Upon one day, in all
the provinces of king Ahasuerus, namely, upon the
thirteenth day of the twelfth month, which is the
month Adar. 13 The copy of the writing, for a
commandment to be given in every province, was
published unto all people, and that the Jews should
be ready against that day to avenge themselves on
their enemies. 14 So the posts that rode upon
mules and camels went out, being hastened and
pressed on by the king’s commandment. And the
decree was given at Shushan the palace.
Haman, the chief enemy of the Jews, was hanged, Morde-
cai and Esther, their chief friends, were sufficiently protect-
ed; but many others there were, in the king's dominions, that
hated the Jews and desired their ruin, and to their rage and
malice all the rest of that people lay exposed ; for the edict
against them was still in force, in pursuance of which, their
enemies would, on the day appointed, fall upon them, and
they would be deemed as rebels against the king and his go-
vernment, if they should offer to resist, and take up arms in
their own defence. For the preventing of this,
I. The queen here makes intercession with much affection
and importunity. She came, a second time, uncalled, into
the king's presence, (v. 3.) and was, as before, encouraged
to present her petition, by the king's holding out the golden
sceptre to her, v. 4. Her petition is, that the king, having
put away Haman, would put away the mischief of Haman,
and his device against the Jews, that that might not take
place, now that he was taken off. Many a man’s mischief
survives him, and the wickedness he devised operates when he
is gone. What men project and write, may, after their death,
be either very profitable or very pernicious : it was therefore
requisite, in this case, that, for the defeating of Haman's plot,
they should apply themselves to the king for a further act of
grace ; that, by another edict, he would reverse the letters
devised by Haman, and which he wrote, (she does not say
which the king consented to, and confirmed with his own seal,
she leaves it to his own conscience to say that,) by which he
took an effectual course to destroy the Jews in all the king's
provinces, v. 5. If the king were indeed, as he seemed to be,
troubled that such a decree was made, he could not do less
than revoke it. For what is repentance, but undoing, to the
utmost of our power, what we have done amiss " . .
1. This petition Esther presents with much affection. She
fell down at the king's feet, and besought him with tears; (v. 3.)
every tear as precious as any of the pearls with which she was
adorned. It was time to be earnest, when the church of God
lay at stake. Let none be so great as to be unwilling to stoop,
none so merry as to be unwilling to weep, when thereby they
may do any service to God’s church and people. Esther,
though safe herself, fell down, and begged with tears for the
deliverance of her people. -
2. She expresses it with great submission, and a profound
deference to the king, and his wisdom and will, (v. 5.) If it
please the king, and if I have found favour in his sight ; and
again, “If the thing itself seem right and reasonable before
the king, and if I, that ask it, be pleasing in his eyes, let the de-
cree be reversed :” even then when we have the utmost reason
and justice on our side, and have the clearest cause to plead,
yet it becomes us to speak to our superiors with humility and
modesty, and all possible expressions of respect, and not to
talk like demandants, when we are supplicants. There is no-
thing lost by decency and good breeding. As soft answers
turn away wrath, so soft askings obtain favour. . . . . -
3. She enforces her petition with a pathetic plea, “For how
can I endure to see the evil that shall come upon my people?
Little comfort can I have of my own life, if I cannot prevail
for theirs: as good share in the evil myself as see it come upon.
them ; for how can I endure to see the destruction of my kindred
BEFoEE CHRIST, 510.
The elevation of Mordecai.
ESTHER, VIII.
*===
that are dear to me?” Esther, a queen, owns her poor kindred,
and speaks of them with a very tender concern. Now it was,
that she mingled her tears with her words, that she wept and
made supplication ; we read of no tears when she begged for
her own life, but now, that she was sure of that, she wept for
iner people. Tears of pity and tenderness are the most Christ-
like. They that are truly concerned for the public, would
rather die in the last ditch, than live to see the desolations of
the church of God, and the ruin of their country. Tender
spirits cannot bear to think of the destruction of their people
and kindred, and therefore dare not omit any opportunity of
giving them relief.
II. The king here takes a course for the preventing of the
mischief that Haman had designed.
1. The king knew, and informed the queen, that, according
to the constitution of the Persian government, the former edict
could not be revoked, v. 8. What is written in the king’s
name, and sealed with the king's ring, may not, under any
pretence whatsoever, be reversed. This was a fundamental
article of their magna charta, that no law or decree, when
once it had passed the royal assent, could be repealed or re-
called, no judgment vacated, no attainder reversed; (Dan. vi.
15.) this is so far from bespeaking the wisdom and honour of the
Medes and Persians, that really it bespeaks their pride and
folly, and, consequently, their shame. It is ridiculous in it-
self for any man, or company of men, to pretend to such an
infallibility of wisdom, as to foresee all the consequences of
what they decree; and therefore it is unjust, and injurious to
ſmankind, to claim such a supremacy . power, as to make
their decrees irrevocable, whether the consequences prove good
or bad. This savours of that old presumption which ruined
‘us all, We will be as gods. Much more prudent is that proviso
of our constitution, that no law can, by any words or sanctions
whatsoever, be made unrepealable, any more than any estate
unalienable. Cujus est instruere, ejus est destruere—The right
to enact implies the right to repeal. It is God's prerogative
*to repent and to say what can never be altered or un-
Sallòl.
2. Yet he found an expedient to undo the devices of Ha-
man, and defeat his design, by signing and publishing another
decree, to authorise the Jews to stand upon their defence,
vim vi repellere, et invasorem occidere—to oppose force to force,
and destroy the assailant. This would be their effectual se.
curity. . The king shows them that he had done enough al-
£eady to convince them that he had a concern for the Jewish .
nation, for he had ordered his favourite to be hanged, because
he laid his hand upon the Jews, v. 7. He would therefore do
the utmost he could to protect them ; and leaves it as fully
with Esther and Mordecai to use his name and power for their
deliverance, as, before, he had left it with Haman to use his
name and power for their destruction ; “Write for the Jews
as it liketh you, (v. 8.) saving only the honour of our constitu-
tion. Let the mischief be put away as effectually as may be,
without reversing the letters.”
The secretaries of state were ordered to attend to draw up
this edict, on the twenty-third day of the third month, (v. 9...)
about two months after the promulgation of the former, but
nine months before the time set for its execution: it was to
be drawn up and published in the respective languages of all
the provinces. Shall the subjects of an earthly prince have
his decrees in a language they understand 3 And shall God's
oracles and laws be locked up from his servants in an un-
known tongue? It was to be directed to the proper officers of
every province, both to the justices of peace and to the deputy-
lieutenants. It was to be carefully dispersed throughout all
the king's dominions, and true copies sent by expresses to all
£he provinces.
The purport of this decree was, to commission the Jews,
upon the day which was appointed for their destruction, to
draw together in a body for their own defence. And, (1.) To
stand for their life, that, whoever assaulted them, it might be at
their per l. (2.) They might not only act defensively, but
might destroy and slay, and cause to perish, all the power of the
people that would assault them, men, women, and children ; (v.
11.) and thus to avenge themselves on their enemies, (v. 13.)
and, if they pleased, to enrich themselves by their enemies,
for they were empowered to take the spoil of them for a prey.
Now, [1..] This showed his kindness to the Jews, and sufi-
çiently provided for their safety; for the latter decree would
be looked upon as an implicit revocation of the former, though
not in expression. But, [2.] It shows the absurdity of that
oranch of their constitution, that none of the king's edicts
might be repealed ; for it laid the king here under a necessity
of enacting a civil war, in his own dominions, between the
Jews and their enemies, so that both sides took up arms by
g
his authority, and yet against his authority. No better could
come of men's pretending to be wise above what is given them.
Great expedition was used in dispersing this decree ; the king
himself being in pain, lest it should come too late, and any
mischief should be done to the Jews by virtue of the former
decree before the notice of this arrived. It was therefore by
the king's commandment as well as Mordecai's that the mes-
sengers were hastened and pressed on, (v. 14.) and had swift
beasts provided them, p. 10. It was not a time to trifle, when
so many lives were in danger.
15 And Mordecai went out from the presence of
the king in royal apparel of blue and white, and with
a great crown of gold, and with a garment of fine
linen and purple : and the city of Shushan rejoiced
and was glad. 16 The Jews had light, and glad-
ness, and joy, and honour. 17 And in every pro-
vince, and in every city, whithersoever the king's
commandment and his decree came, the Jews had
joy and gladness, a feast and a good day. And
many of the people of the land became Jews; for
the fear of the Jews fell upon them.
It was but a few days ago, that we had Mordecai in sack-
cloth, and all the Jews in sorrow ; but here is a blessed change,
Mordecai in purple, and all the Jews in joy. See Ps. Xxx.
5, 11, 12. *
1. Mordecai in purple, v. 15. Having obtained, an order
for the relief of all the Jews, he was easy, he parted with his
mourning weeds and put on the royal apparel which either
belonged to his place, or which the king appointed him as a
favourite. His robes were rich, blue and white, of fine linen
and purple; so was his coronet, it was of gold. These are
things not worth taking notice of, but as they were marks of
the king's favour, and that the fruit of God's favour to his
church. It is well with a land, when the ensigns of dignity are
made the ornaments of serious piety. The city Shushan was
sensible of its advantage in the preferment of Mordecai, and
therefore rejoiced and was glad, not only pleased, in general,
with the advancement of virtue, but promising itself, in par-
ticular, better times, now that so good a man was intrusted
with power. Haman was hanged; and when the wicked per-
ish, there is shouting : (Prov. xi. 10.) Mordecai was pre-
ferred ; and when the righteous are in authority, the people
rejoice. e
2. The Jews in joy, v. 16, 17. The Jews, who, a while ago,
were under a dark cloud, dejected and disgraced, now had
light and gladness, joy and honour, a feast and a good day; if
they had not been threatened and in distress, they had not had
occasion for this extraordinary joy. Therefore are God’s peo-
ple sometimes made to sow in tears, that they may reap in so
much the more joy. The suddenness and strangeness of the
turn of affairs, in their favour, added much to their joy ; they
were like them that dream ; then was their mouth filled with
laughter, Ps. cxxvi. 1, 2.
One good effect of this deliverance, was, that many of the
people of the land, that were considerate, sober, and well in-
clined, became Jews, were proselyted to the Jewish religion,
renounced idolatry, and worshipped the true God only. . Ha-
man thought to extirpate the Jews, but it proves, in the issue,
that their numbers are greatly increased, and many added to
the church. Observe, When the Jews had joy and gladness,
then many of the people of the land, became Jews ; the holy
cheerfulness of those that profess religion is a great ornament
to their profession, and will invite and encourage others to be
religious. The reason here given why so many became Jews
at this time, is, because the fear of the Jews fell upon them:
When they observed how wonderfully Divine Providence had
owned them, and wrought for them in this critical juncture,
(1.) They thought them great, and those happy that were
among them ; and therefore they came over to them, as was
foretold, (Zech. viii. 23.) We will go with you, for we have
heard, we have seen, that God is with you, the Shield of your
help, and the Sword of your excellency, Deut. xxxiii.29. When
the church prospers and is smiled upon, many will come in to
it, that will be shy of it when it is in trouble. (2.) They
thought them formidable, , and those miserable that were
against them. They plainly saw, in Haman’s fate, that if any
offered injury to the Jews, it was at their peril ; and there-
fore, for their own security, they joined themselves to them.
It is folly to think of contending with the God of Israel, and
therefore it is wisdom to think of submiſſing to him.
1BEFoEE CHRIST, 509.
ESTHER, IX.
The triumphs of the Jews.
CHAP. IX.
We left two royal edicts in force, both given at the court of Shushan, one
bearing date the 13th day of the 1st month, appoiſiting, that, on the 13th
day of the 12th month next ensuing, all the Jews should be killed ; another,
bearing date the 23d day of the 3d month, empowering the Jews, on the
day appointed#. their slaughter, to draw the sword in their own de-
fence, and make their part, good against their enemies as well as they
could. Great expectation there was, no doubt, of this day, and the issue
of it. The Jews' cause was to be tried by battle, and the day fixed for
the combat by authority. Their enemies resolved not to lose the advan-
tages given them by the first edict, in hope to overpower them by numbers ;
the Jews relied on the goodness of their God, and justice of their cause,
and resolved to make their utmost efforts against their enemies.
comes, at length ; and here we are told, I. What a glorious day it was,
that year, to the Jews, and the two days following ; a day of victory and
triumph both in the city % Shushan, and in all the rest of the king's pro-
vinces, v. 1–19. II. at a memorable day it was made to posterity,
# an annual feast, in commemoration of this great deliverance, called
the feast of Purim, v, 20–32. -
1 OW in the twelfth, month, that is the month
W . Adar, on the thirteenth day of the same,
when the king’s commandment and his decree drew
near to be put in execution, in the day that the ene-
mies of the Jews hoped to have power over them,
(though it was turned to the contrary, that the Jews
had rule over them that hated them,) 2 The Jews
gathered themselves together in their cities, through-
out all the provinces of the king Ahasuerus, to lay
hand on such as sought their hurt; and no man
could withstand them; for the fear of them fell upon
all people, 3 And all the rulers of the provinces,
and the lieutenants, and the deputies, and officers
of the king, helped the Jews; because the fear of
Mordecai fell upon them. 4 For Mordecai was
great in the king’s house, and his fame went out
throughout all the provinces: for this man Mordecai
Waxed greater and greater. 5 Thus the Jews smote
all their enemies with the stroke of the sword, and
slaughter, and destruction, and did what they would
unto those that hated them.
palace the Jews slew and destroyed five hundred
men. , 7 And Parshandatha, and Dalphon, and
Aspatha. 8 And Poratha, and Adalia, and Arida-
tha. 9. And Parmashta, and Arisai, and Aridai,
and Vajezatha,
of Hammedatha, the enemy of the Jews, slew they,
but on the spoil laid they not their hand.
day the number of those that were slain in Shushan
the palace was brought before the king.
slain and destroyed five hundred men in Shushan
the palace, and the ten sons of Haman; what have
they done in the rest of the king’s provinces ! Now
what is thy petition ? and it shall be granted thee:
or what is thy request further ? and it shall be done.
13. Then said Esther, If it please the king, let it be
granted to the Jews which are in Shushan to do to-
morrow also according unto this day’s decree, and
let Haman's ten sons be hanged upon the gallows.
14 And the king commanded it so to be done ; and
the decree was given at Shushan ; and they hanged
Haman’s ten sons. 15 For the Jews that were in
Shushan gathered themselves together on the four-
teenth day also of the month Adar, and slew three
hundred men at Shushan; but on the prey they laid
not their hand.
the king's provinces gathered themselves together,
and stood for their lives, and had rest from their
enemies, and slew of their foes seventy and five
thousand (but thºy laid not their hands on the prey)
17 On the thirteenth day of the month Adar; and
on the fourteenth day of the same rested they, and
made it a day of feasting and gladness.
Jews that were at Shushan assembled together on
the thirteenth day thereof, and on the fourteenth
The day
6 And in Shushan the
10 The ten sons of Haman the son
11 On that
12 And
the king said unto Esther the queen, The Jews have
16 But the other Jews that were in
18 But the
thereof; and on the fifteenth day of the same they
rested, and made it a day of feasting and gladness.
19 Therefore the Jews of the villages, that dwelt in
the unwalled towns, made the fourteenth day of the
month Adar a day of gladness and feasting, and a
good day, and of sending portions one to another
... We have here a decisive battle fought between the Jews and
their enemies, in which the Jews were victorious. Neither
side was surprised, for both had notice of it long enough be-
fore, so that it was a fair trial of skill between them. Nor
could either side call the other rebels, for they were both sup-
ported by the royal authority. - - -
I. The enemies of the Jews were the aggressors. They
hoped, notwithstanding the latter edict, to have power over
them, by virtue of the former, (v. 1.) and made assaults upon
them accordingly ; they formed themselves into bodies, and
joined, in confederacy against them, to seek their hurt, v.2.
The Chaldee paraphrase says, that none appeared against the
Jews but Amalekites only, who were infatuated, and had their
hearts hardened, as Pharaoh's against Israel, to take up arms.
to their own destruction. Some had such an inveterate im-
placable malice against the Jews, that Haman's fall, and
Mordecai's advancement, instead of convincing them, did but
exasperate them, and make them more outrageous and resº-
lute, to cut all their throats. The sons of Haman, particular-
ly, vowed to avenge their father's death, and pursue his de-
signs, which they call noble and brave, whatever hazards they
run ; and a strong party they had formed, both in Shushan,
and in the provinces, in order hereunto. Fight they would,
though they plainly saw providence fight against them; and
thus they were infatuated to their own destruction. If they
would have sitten still, and attempted nothing against the
people of God, not a hair of their head had fallen to the
ground ; but they cannot persuade themselves to do that, they
must be meddling, though it prove to their own ruin; and
roll a burthensome stone, which will return upon them.
II. But the Jews were the conquerors. That very day,
when the king's decree for their destruction was to be put in
execution, and which the enemies thought would have been
their day, proved God’s day; (Ps. xxxvii. 13.) it was turned;
to the contrary of what was expected, and the Jews had rule
over them that hated them, v. 1. We are here told,
1. What the Jews did for themselves; (v. 2.) they gathered
themselves together in their cities, embodied, and stood upon
their defence, offering violence to none, but bidding defiance
to all. If they had not had an edict to warrant them, they
durst not have done it; but, being so supported, they strove
lawfully. Had they acted separately, each family apart, they
had been an easy prey to their enemies; but, acting in con-
cert, and gathering together in their cities, they strengthened
one another, and durst face their enemies. Wis unita fortior—
Forces act most powerfully when combined. Those that write of
the state of the Jews at this day, give this as the reason why,
though they are very numerous in many parts, and, rich, they
are yet so despicable, because they are generally so selfish,
that they cannot incorporate ; indeed, being under the curse
of dispersion, they cannot unite, nor (as here) gather together;
for, if they could, they might, with their numbers and wealth,
threaten the most potent states.
2. What the rulers of the provinces did for them, under the
Influence of Mordecai. All the officers of the king, who, by
the bloody edict, were ordered to help forward their destruc-
tion, (ch. iii. 12, 13.) conformed themselves to the latter edict,
(which, being an estopel against an estopel, had set the matter
at large, and left them at liberty to observe which they pleas-
ed.,) and helped the Jews, which turned the scale on their side,
v. 3. The provinces would generally do as the rulers of the
provinces inclined, and therefore their favouring of the Jews
would greatly further them. But, why did they help them 't
Not because they had any kindness for them, but because the
fear of Mordecai fell upon them, he having manifestly the coun-
tenance both of God and the king. They all saw it their interest
to help Mordecai's friends, because he was not only great in
the king's house, and caressed by the courtiers, (as many are
who have no intrinsic worth to support their reputation,) bu-
his fame for wisdom and virtue went out from thence through-
out all the provinces, in all places he was spoken of as a grea:
man ; he was looked upon, also, as a thriving man, and one
that wared greater and greater; (v. 4.) and therefore, for fear
of him, all the king’s officers helped the Jews. Great men,
may, by their influence, do a great deal of good; many that
fear not God will stand in awe of them. .
3. What God did for them; he struck all people with a few
tº
1184 -
BEFork CHRIST, 509.
Days of rejoicing appointed.
ESTHER, IX.
2f them, (v. 2.) as the Canaanites were made afraid of Israel,
{Josh. ii. 9; v. 1.) so that, though they had so much hardi-
ness as to assault them, yet they had not courage to prosecute
the assault. Their hearts failed them when they came to en-
gage, and none of the men of might could find their hands.
4. What execution they did hereupon ; no man could with-
stand them, (v. 2.) but they did what they would to those that
hated them, v. 5. So strangely were the Jews strengthened
and animated, and their enemies weakened and dispirited,
that none of those who had marked themselves for their de-
struction escaped, but they smote them with the stroke of the
sword. Particularly, -
. (1:) On the 13th day of the month Adar, they slew in the
city Shushan 500 men, (v. 6.) and the ten sons of Haman, v.
10. The Jews, when, on the feast of Purim, they read this
book of Esther, oblige themselves to read the names of Haman’s
ten sons all in one breath, without any pause, because they say
that they were all killed together, and all gave up the ghost
just in the same moment, Burt. Synag. Jud. c. 24. The Chal-
dee paraphrase says, that, when these ten were slain, Zeresh,
1th seventy more of his children, escaped, and afterward
egged their bread from door to door.
(2.) On the 14th day they slew in Shushan 300 more, who
had escaped the sword on the former day of execution, v. 15.
This Esther obtained leave of the king for them to do, for the
greater terror of their enemies, and the utter crushing of that
malignant party of men. The king had taken account of the
numbers that were put to the sword the first day, (v. 11.) and
told Esther, (v. 12.) and asked her what more she desired.
“Nothing,” says she, “but commission to do such another
day's work.” Esther, surely, was none of the blood-thirsty,
none of those that delight in slaughter, but she had some very
good reasons that moved her to make this request. She also
desired that the dead bodies of Haman's ten sons might be
hanged up on the gallows on which their father was hanged,
for the greater disgrace of the family, and terror of the party;
(v. 13.) and it was done accordingly; (v. 14.) it is supposed
; they were hanged in chains, and left hanging for some
1 Ine. -
(3.) The Jews in the country kept to their orders, and slew
no more of their enemies than what were slain the 13th day,
which were in all, among all the provinces, 75,000, v. 16. If
all these were Amalekites, (as the Jews say,) surely now it
was that the remembrance of Amalek was utterly put out,
Exod. xvii. 14. However, that which justifies them in the
execution of so many, is, that they did it in their own just and
necessary defence ; they stood for their lives, authorized to
do so by the law of self-preservation, as well as by the king's
decree.
(4.) In these several executions, it is taken notice of, that on
the prey they laid not their hand, v. 10, 15, 16. The king's
Commission had warranted them to take the spoil of their ene-
mies for a prey, (ch. viii. 11.) and a fair opportunity they had
of enriching themselves with it; if Haman’s party had prevail-
ed, no doubt they would have made use of their authority to
seize the goods and estates of the Jews, ch. iii. 13. But the
Jews would not do so by them, [1..] That they might, to the
honour of their religion, evidence a holy and generous con-
tempt of worldly wealth, in imitation of their father Abraham,
who scorned to enrich himself with the spoils of Sodom. [2.]
That they might make if appear that they aimed at nothing but
their own preservation, and used their interest at court for the
saving of their lives, not for the raising of their estates... [3.]
Their commission empowered them to destroy the families of
their enemies, even the little ones and the women, ch. viii. 11.
But their humanity forbade them to do that, though that was
designed against them; they slew none but those they found
in arms; and therefore they did not take the spoil, but left it
to the women and little ones, whom they spared, for their sub-
Sistence; otherwise, as good slay them as starve them, take
away their lives as take away their livelihoods. Herein they
. with a consideration and compassion well worthy imi-
3 ClOIn , r
5. What a satisfaction they had in their deliverance; the
Jews in the country cleared themselves of their enemies on the
13th day of the month, and they rested on the 14th day, (v.
17.) and made that a thanksgiving day, v. 19. The Jews in
Shushan, the royal city, took two days for their military exe-
cution, so that they rested on the 15th day, and made that
their thanksgiving day, v. 18. Both of them celebrated their
festival the very day after they had finished their work, and
gained their point. . When we have received signal mereies
from God, we ought to be quick and speedy in making our
thankful returns to him, while the mercy is fresh, and the
impressions of it are most sensible. ,
Vol. I. 7 M
20 And Mordecai wrote these things, and sent
letters unto all the Jews that were in all the pro-
vinces of the king Ahasuerus, both nigh and far,
21 To stablish this among them, that they should
keep the fourteenth day of the month Adar, and the
fifteenth day of the same yearly. 22 As the days
wherein the Jews rested from their enemies, and
the month which was turned unto them from sor-
row to joy, and from mourning into a good day;
that they should make them days of feasting and
joy, and of sending portions one to another, and
gifts to the poor. 23 And the Jews undertook to do
as they had begun, and as Mordecai had written
unto them ; 24 Because Haman the Sox, of Ham-
medatha the Agagite, the enemy of all the Jews,
had devised against the Jews to destroy them, and
had cast Pur (that is the lot) to consume them, and
to destroy them: 25 But when Esther came before
the king, he commanded by letters, that his wicked
device which he devised against the Jews, should
return upon his own head, and that he and his sons
should be hanged on the gallows. 26 Wherefore
they called these days Purim, after the name of
Pur: therefore, for all the words of this letter, and
of that which they had seen concerning this matter,
and which had come unto them, 27 The Jews
ordained, and took upon them, and upon their seed,
and upon all such as joined themselves unto them,
so as it should not fail, that they would keep these
two days according to their writing, and accord-
ing to their appointed time, every year; 28 And
that these days should be remembered and kept
throughout every generation, every family, every
province, and every city; and that these days
of Purim should not fail from among the Jews,
nor the memorial of them perish from their seed.
29 Then Esther the queen, the daughter of Abi-
hail, and Mordecai the Jew, wrote with all au–
thority, to confirm this second letter of Purim. 30
And he sent the letters unto all the Jews, to the
hundred twenty and seven provinces of the king-
dom of Ahasuerus, with words of peace and truth,
31 To confirm these days of Purim in their times
appointed, according as Mordecai the Jew and
Esther the queen had enjoined them, and as they
had decreed for themselves, and for their seed, the
matters of the fastings and their cry. 32 And the
decree of Esther confirmed these matters of Purim ;
and it was written in the book.
We may well imagine how much affected Mordecai and
Esther were with the triumphs of the Jews over their enemies,
and how they saw the issue of that decisive day, with a sa-
tisfaction proportionable to the care and concern with which
they expected it. How were their hearts enlarged with joy in
God and his salvation, and what new songs of praise were put
into their mouths But here we are told what course they
took to spread the knowledge of it among their people, and
to perpetuate the remembrance of it to posterity, for the ho-
nour of God, and the encouragement of his people to trust in
him at all times. • --
I. The history was written, and copies of it were dispersed
among all the Jews in all the provinces of the empire, both
nigh and far, v. 20. They all knew something of the story,
being nearly concerned in it—were by the first edict made
sensible of their danger, and by the second of their deliver-
ance; but how this amazing turn was given, they could not
tell, Mordecai therefore wrote these things. ... And if this book
be the same that he wrote, as many think it is, I cannot tº
observe what a difference there is between Mordecai's stvle
and Nehemiah’s ; Nehemiah, at every turn, takes notice of
Divine Providence, and the good hand of his God upon him,
which is very proper to stir up devout affections in the minds
of his readers"; but Mordecai never so much as mentions the
name of God in the whole story. Neº wrote his book
BEFoEE CHRIST, 509.
Days of rejoicing appointed.
ESTHER, X.
at Jerusalem, where religion was in fashion, and an air of it
appeared in men's common conversation; Mordecai wrote his
at Shushan the palace, where policy reigned more than piety,
and he wrote according to the genius of the place. Even
those that have the root of the matter in them, are apt to lose
the savour of religion, and let their leaf wither, when they
converse wholly with those that have little religion. Com-
mend me to Nehemiah’s way of writing, that I would imitate ;
and yet learn from Mordecai’s, that men may be truly devout,
though they do not abound in the shows and expressions of
devotion, and therefore that we must not judge or despise our
brethren. But because there is so little of the language of
Canaan in this book, many think it was not written by Mor-
decai, but was an extract out of the journals of the kings of
Persia, giving an account of the matter of fact, which the Jews
themselves knew how to comment upon.
II. A festival was instituted, to be observed yearly, from
generation to generation, by the Jews, in remembrance of
this wonderful work which God wrought for them ; that the
children which should be born might know it, and declare it to
their children, that they might set their hope in God, Ps. lxxviii.
6, 7. It would be for the honour of God, as the Protector of
his people, and the honour of Israel, as the care of Heaven, a
confirmation of the fidelity of God’s covenant, an invitation to
Strangers to come into the bonds of it, and an encouragement
to God’s own people cheerfully to depend upon him, his wis-
dom, power, and goodness, in the greatest straits. Posterity
would reap the benefit of this deliverance, and therefore ought
to celebrate the memorial of it.
Now concerning this festival we are here told,
1. When it was observed ; every year on the 14th and 15th
day of the 12th month, just a month before the passover, v.
21. Thus the first month and the last month of the year kept
in remembrance the months that were past, even the days
when God preserved them. They kept two days together as
thanksgiving-days, and did not think that too much to spend
in praising God. Let us not be niggardly in our returns of
praise to him, who bestows his favours so liberally upon us.
Observe, They did not keep the day when they fought, but
the days when they rested ; on the 14th day the country Jews
rested, and on the 15th those in Shushan, and both those they
kept. The sabbath was appointed, not on the day that God
finished his work, but on the day that he rested from it. The
modern Jews observe the 13th day, the day appointed for their
destruction, as a fasting-day, grounding it on v. 31. the matters
of their fastings and cry. But that refers to what was in the
day of their distress, (ch. iv. 3, 16.) which was not to be con-
tinued, when God had turned their fasts into joy and gladness,
Zech. viii. 19.
2. How it was called; The feast of Purim, (v. 26.) from
Pur, a Persian word, which signifies a lot, because Haman
had by lot determined this to be the time of the Jews' destruc-
tion, while the Lord, at whose disposal the lot is, had deter-
mined, it to be the time of their triumph. The name of this
festival would remind them of the sovereign dominion of the
God of Israel, who served his own purposes by the foolish su-
perstitions of the heathen, and outwitted the monthly prog-
nosticators in their own craft, (Isa. xlvii. 13.) frustrating the
tokens of the liars, and making the diviners mad, Isa. xliv. 25, 26.
.3. By whom it was instituted and enacted; it was not a
divine institution, and therefore it is not called a holy day, but
a human appointment, by which it was made a good day, v.
19, 22. (1.) The Jews ordained it, and took it upon them-
selves, (v. 27.) voluntarily undertook to do as they had begun,
º: 23. They obliged themselves to it by common consent.
(2.) Mordecai and Esther confirmed their resolve, that it
might be the more binding to posterity, and might come
well recommended by those great names. They wrote, [1..]
With all authority ; (v. 29.) as well they might, Esther being
queen, and Mordecai prime-minister of state. It is well when
those who are in authority use it to authorize that which is
good. [2.] With words of peace and truth ; though they wrote
with authority, they wrote with tenderness; not imperious,
Hot imposing, but in such language as the council at Jerusa.
lem use in their decree, (Acts xv. 29.) “If ye do so and so,
6 shall do well. Fare ye well.” Such was the style of these
etters, or such the salutation or valediction of them, Peace
and truth be with you.
4. By whom it was to be observed ; by all the Jews, and by
their seed, and by all such as joined themselves to them, v. 27.
The observation of this feast was to be both universal and per-
petual ; the proselytes must observe it, in token of their sin-
gere affection to the Jewish nation, and their having united
‘nterests with them. A concurrence in joys and praises is
one branch of the communion of saints.
5. Why it was to be observed ; that the memorial of the
great things God had done for his church might never perish
from their seed, v. 28. , God does not work wonders for a day,
but to be had in everlasting remembrance. What he doeth,
shall be for ever, and therefore should for ever be had in mind,
Eccl. iii. 14. In this affair, they would remember, (1.) Ha-
man’s bad practices against the church, to his perpetual re-
proach, (v. 24.) Because he had devised, against the Jews to
destroy them. Let this be kept in mind, that God's people
may never be secure, while they have such malicious enemies,
on whom they ought to have a jealous eye ; their enemies aim
at no less than their destruction, on God therefore let them
depend for salvation. (2.) Esther's good services to the church,
to her immortal honour. When Esther, in peril of her life,
came before the king, he repealed the edict, v. 25. This also
must be remembered, that, wherever this feast should be kept,
and this history read in explication of it, this which she did
might be told for a memorial of her. Good deeds, done for the
Israel of God, ought to be remembered, for the encouragement
of others to do the like. God will not forget them, and there-
fore we must not. (3.) Their own prayers, and the answers
given to them, (v. 31.) the matters of their fastings and their
cry. The more cries we have offered up in our trouble, and
the more prayers for deliverence, the more we are obliged to
be thankful to God for deliverance. Call upon me in the time
cf trouble, and then offer to God thanksgiving.
6. How it was to be observed. And of this let us see, -
(1.) What was here enjoined, which was very good ; that
they should make it, [1..] A day of cheerfulness, a day of
feasting and joy ; (v. 22.) a feast was made for laughter, Eccl.
x. 19. When God gives us cause to rejoice, why should we
not express our joy 3 [2.] A day of generosity; sending por-
tions one to another, in token of their pleasantness and mutual
respect, and their being knit by this and other public common
dangers and deliverances so much the closer to each other in
love. Friends have their goods in common. [3] A day of
charity; sending gifts to the poor. It is not to our kinsmen,
and rich neighbours only, that we are to send tokens, but to
the poor and the maimed, Luke xiv. 12, 13. They that have
received mercy, must, in token of their gratitude, show mercy :
and there never wants occasion, for the poor we have always
with us. Thanksgiving and almsgiving should go together,
that when we are rejoicing and blessing God, the heart of the
poor may rejoice with us, and their loins may bless us.
(2.) What was added to this, which was much better. They
always, at the feast, read the whole story over in the syna-
gogue, each day, and put up three prayers to God; in the
first of which, they praise God for counting them worthy to
attend this divine service ; in the second, they praise him for
the miraculous preservation of their ancestors; in the third,
they praise him, that they have lived to observe another festi-
val in memory of it. So Bishop Patrick. . . . .
(3.) What it is since degenerated to, which is much worse.
Their own writers own that this feast is commonly celebrated
among them with gluttony and drunkenness, and excess of
riot. Their Talmud says expressly, that, in the feast of Pu-
rim, a man should drink till he knows not the difference be-
tween, Cursed be Haman, and, Blessed be Mordecai. See what
the corrupt and wicked nature of man often brings that to,
which was at first well intended : here is a religious feast
turned into a carnival, a perfect revel ; as wakes among us.
Nothing more purifies the heart, and adorns religion, than
holy joy; nothing more pollutes the heart, and reproaches
religion, than carnal mirth and sensual pleasure. Corruptio
optimi est pessima—What is best, when corrupted, becomes the
2007'St. *
- CHAP. X.
This is but a part of a chapter; the rest of it, beginning at v. 4. with sis
chapters more, being found only in the Greek, is rejected as apocryphal
In these three verses, we have only some short hints, I. Concerning Aha-
suerus in the throne, what a mighty prince he was, v. 1, 2. II. Concern-
ing Mordecai his favourite, what a distinguished blessing he was to his
people, v. 2, 3.
I ND the king Ahasuerus laid a tribute upon
A the land, and upon the isles of the sea. 2
And all the acts of his power, and of his might, and
the declaration of the greatness of Mordecai, where-
unto the king advanced him, are they not written
in the book of the Chronicles of the kings of Media
and Persia? 3 For Mordecai the Jew was next
unto king Ahasuerus, and great among the Jews,
and accepted of the multitude of his brethren, seek-
1186 -
BEFoRE CHRIST, 495.
The greatness of Mordecai.
ESTHER, X.
ing the wealth of his people, and speaking peace to
all his seed.
We are here told, I. How great and powerful king Aha-
SUMerul S Wase
He had a vast dominion, both in the continent and among
the islands, from which he raised a vast revenue. Beside the
usual customs which the king of Persia exacted, (Ezra iv.
13.) he laid an additional tribute upon his subjects, to serve
for some great occasion, he had for money; (v. 1.) The king
laid a tribute. Happy is our island, that pays no tribute but
what is laid upon it by its representatives, and those of its own
choosing, and is not squeezed or oppressed by an arbitrary
power, as some of the neighbouring nations are. Beside this
instance of the grandeur of Ahasuerus, many more might be
given, that were acts of his power and of his might, but they
were not thought fit to be recorded here in the sacred story,
which is consfined to the Jews, and relates the affairs of other
nations only as they fell in with their affairs, but they are
written in the Persian chronicles, (v. 2.) which are long since
lost and buried in oblivion, while the sacred writings live, live
in honour, and will live, till time shall be no more. When
the kingdom of men, monarchs and their monarchies, are de-
stroyed, and their memorial is perished with them, (Ps. ix. 6.)
the kingdom of God among men, and the records of that king-
dom, shall remain, and be as the days of heaven, Dan. ii. 44.
II. How great and good Mordecai was.
.1. He was great; and it does one good to see virtue and
piety thus in honour. (1.) He was great with the king; next
to him, as one he most delighted and confided in. Long had
Mordecai sitten contentedly in the king’s gate, and now, at
length, he is advanced to the head of his council-board. Men
of merit may, for a time, seem buried alive, but often, by some
means or other, they are discovered and preferred at last. The
declaration of the greatness to which the king advanced Mor-
decai, was written in the chronicles of the kingdom, as very
memorable, and contributing to the great achievements of the
king. He never did such acts of power, as he did when Mor-
decai was his right hand. (2.) He was great among the Jews;
{v. 3.) not only grea above them, more j. than any
of them, but great with them, dear to them, familiar with them,
and much respected by them. So far were they from envying
his preferment, that they rejoiced in it, and added to it, by
giving him a commanding interest among them, and submit-
ting all their affairs to his direction.
2...He was good, very good, for he did good; that made him
truly great, and then his greatness gave him an opportunity of
doing so much the more good. When the king advanced him,
(1.) He did not disown his people the Jews, nor was he
ashamed of his relation to them, though they were strongers
and captives, dispersed and despised. Still he wrote himseir
Mordecay the Jew, and therefore, no doubt, adhered to the
Jews' religion, by the observances of which he distinguished
himself, and yet it was no hinderance to his preferment, nor
looked upon as a blemish to him. (2.) He did not seek his
own wealth, and the raising of an estate for himself and his
family, which is the chief thing most aim at, when they get
into great places at court, but he consulted the weifare of his
people, and made it his business to advance that. His power,
his wealth, and all his interest in the king and queen, he im-
proved for the public good. (3.) He not only did good, but
he did it in a humble condescending way, was easy of access,
courteous and affable in his behaviour, and spake peace to all
that made their application to him. Doing good works is the
best and chief thing expected from those that have wealth and
power; but giving good words is also commendable, and
makes the good deed the more acceptable. (4.) He did not
side with any one party of his people against another, nor
make some his favourites, while the rest were neglected and
crushed; but, whatever differences there were among them,
he was a common father to them all, recommended himself
to the multitude of his brethren, not despising the crowd, and
spake peace to all their seed, without distinction. Thus mak-
ing himself acceptable by humility and beneficence, he was
universally accepted, and gained the good word of all his hre-
thren. Thanks be to God, such a government as this we are
blessed with, which seeks the welfare of our people, spec’ing
peace to all their seed. God continue it long, very long. and
grant us, under the happy protection and influence of it,
to live quiet and peaceable lives, in godliness, honesty, and
charity.
UN \/ERSTY OF MCH GAN
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